X85n1594_佛祖綱目
卍新續藏第 85 冊 No. 1594 佛祖綱目
No. 1594-A 佛祖綱目序
余不佞。浮沉史局。垂五十年。而知古今事。無更難於史者。無論正史難。即偏記小錄亦難。無論稗史難。即璅語雜簿亦難。若更進而史天史地。又進而史仙史佛。自非以山河為法身。以人天為手眼者。未有能撮其要而薈其成者也。心空居士。以三十年精力。匯為佛祖綱目一書。於是梵網有總持。法門有紀載。宗教有源流。廢興有考覈。而合之則曰。此七佛以來。一部大史也。宋元徽中。王儉為七志。僅以佛書。附圖譜之末。梁初。命任昉等。于文德殿。列藏眾書。于華林園。另集釋典。其後阮孝緒。博採經籍。獨尊佛錄。於七錄之外。然亦不過資博覽示瑰異而已。唐宋以來。宗學熾盛。枝葉各分。自景德傳燈錄出。續之者至。合為五燈。於是曹溪之後。思讓再分。馬祖以來。五宗各顯。至宋僧法槃。別立教宗。以法華為經。天臺為統。止觀為門。此佛祖統記所繇作也。迨元僧智常。復作統載。名依統記。而立例則殊。始用史家編年之法。其意以宗為主。以教為輔。凡凈行神足。性相義觀。無所不備。而識者摘其漏誤。至不可置辨。蓋史之難如此。居士宿身了了。自謂明教嵩再來。故於定祖正宗大義凜凜。
【現代漢語翻譯】 現代漢語譯本
《佛祖綱目序》
我不才，在史官的位置上沉浮了近五十年，才知道古今的事情，沒有比寫史更難的了。無論是正史難寫，還是野史小記也難寫；無論是稗史難寫，還是瑣碎的雜記也難寫。如果更進一步，要寫天史地史，又進一步要寫仙史佛史，如果不是以山河為法身，以人天為手眼的人，就沒有能夠抓住要點而彙集完成的書的。心空居士，用三十年的精力，彙編成《佛祖綱目》一書。於是，梵網有了總持，法門有了記載，宗教有了源流，興廢有了考覈，總而言之，這就是從過去七佛以來的一部大史。南朝宋元徽年間（473-477），王儉編撰《七志》，僅僅將佛書附在圖譜的末尾。梁朝初期，命令任昉等人在文德殿，排列收藏的各種書籍，在華林園，另外收集佛教典籍。之後，阮孝緒廣泛蒐集經書典籍，特別推崇佛家記錄，在《七錄》之外，然而也不過是憑藉博覽來顯示奇異罷了。唐朝和宋朝以來，宗派學說興盛，枝葉各自分開。自從《景德傳燈錄》出現后，續寫的人很多，合起來成為《五燈會元》。於是，曹溪慧能之後，南嶽懷讓再次分化；馬祖道一以來，五宗各自顯揚。到了宋朝僧人法槃，另外創立教宗，以《法華經》為經典，天臺宗為統領，止觀為入門。這就是《佛祖統紀》所由來的原因。等到元朝僧人智常，又寫作《統載》，名稱沿用《統紀》，而設立的條例卻不同。開始使用史家編年史的方法，他的意思是，以宗派為主，以教義為輔，凡是凈行神足、性相義觀，無所不備。但是有識之士指出其中的疏漏錯誤，到了不可辯駁的地步。大概寫史的難處就在這裡。居士前世就非常清楚明白，自認為是明教嵩再次轉世，所以在確定祖師和正統宗義方面，態度非常嚴肅認真。 English version
Preface to the 'Comprehensive Record of Buddhas and Patriarchs'
I, an unworthy person, have been immersed in the historical bureau for nearly fifty years, and I have come to realize that among all matters, both ancient and modern, there is nothing more difficult than writing history. It is difficult to write official history, and it is also difficult to write unofficial records; it is difficult to write anecdotal history, and it is also difficult to write trivial notes. If one goes further to write the history of heaven and earth, and further to write the history of immortals and Buddhas, unless one takes mountains and rivers as the Dharmakaya (法身, embodiment of the Dharma) and humans and devas as the hands and eyes, one will not be able to grasp the essentials and compile them into a complete work. The layperson Xinkong (心空, Empty Mind) has devoted thirty years of effort to compile the book 'Comprehensive Record of Buddhas and Patriarchs'. As a result, the Brahma Net (梵網) has a comprehensive summary, the Dharma gate (法門) has records, the religious schools have origins and streams, and the rise and fall have been examined. In short, this is a great history since the past seven Buddhas. During the Yuanhui period (473-477) of the Song dynasty (南朝宋), Wang Jian (王儉) compiled the 'Seven Records' (七志), merely attaching Buddhist books to the end of the illustrated books. At the beginning of the Liang dynasty (梁朝), Emperor Wu (梁武帝) ordered Ren Fang (任昉) and others to arrange the collected books in the Wende Hall (文德殿), and separately collect Buddhist scriptures in the Hualin Garden (華林園). Later, Ruan Xiaoxu (阮孝緒) extensively collected scriptures and records, and particularly revered Buddhist records, placing them outside the 'Seven Records' (七錄), but this was merely to demonstrate erudition and display uniqueness. Since the Tang (唐朝) and Song (宋朝) dynasties, sectarian doctrines have flourished, and branches have separated. Since the 'Jingde Record of the Transmission of the Lamp' (景德傳燈錄) appeared, many have continued to write, combining them into the 'Five Lamps Compendium' (五燈會元). Thus, after Huineng (慧能) of Caoxi (曹溪), Huairang (懷讓) of Nanyue (南嶽) branched out again; since Mazu Daoyi (馬祖道一), the five schools have each manifested. By the time of the Song dynasty monk Fapan (法槃), he separately established the Teaching School, taking the 'Lotus Sutra' (法華經) as the scripture, the Tiantai School (天臺宗) as the unifying principle, and Zhi Guan (止觀, cessation and contemplation) as the gateway. This is the reason for the creation of the 'Buddhist Patriarchs' Comprehensive Record' (佛祖統紀). When the Yuan dynasty monk Zhichang (智常) again wrote the 'Comprehensive Collection' (統載), the name followed the 'Comprehensive Record' (統紀), but the established rules were different. He began to use the annalistic method of historians, his intention being to prioritize the schools and supplement them with doctrines, covering all aspects of pure conduct, spiritual powers, nature and characteristics, meaning and contemplation. However, knowledgeable people pointed out the omissions and errors, to the point where they could not be refuted. This is probably the difficulty of writing history. The layperson was very clear in his previous life, claiming to be a reincarnation of Mingjiao Song (明教嵩), so he was very serious and conscientious in determining the patriarchs and the orthodox doctrines.
【English Translation】 Preface to the 'Comprehensive Record of Buddhas and Patriarchs' I, an unworthy person, have been immersed in the historical bureau for nearly fifty years, and I have come to realize that among all matters, both ancient and modern, there is nothing more difficult than writing history. It is difficult to write official history, and it is also difficult to write unofficial records; it is difficult to write anecdotal history, and it is also difficult to write trivial notes. If one goes further to write the history of heaven and earth, and further to write the history of immortals and Buddhas, unless one takes mountains and rivers as the Dharmakaya (法身, embodiment of the Dharma) and humans and devas as the hands and eyes, one will not be able to grasp the essentials and compile them into a complete work. The layperson Xinkong (心空, Empty Mind) has devoted thirty years of effort to compile the book 'Comprehensive Record of Buddhas and Patriarchs'. As a result, the Brahma Net (梵網) has a comprehensive summary, the Dharma gate (法門) has records, the religious schools have origins and streams, and the rise and fall have been examined. In short, this is a great history since the past seven Buddhas. During the Yuanhui period (473-477) of the Song dynasty (南朝宋), Wang Jian (王儉) compiled the 'Seven Records' (七志), merely attaching Buddhist books to the end of the illustrated books. At the beginning of the Liang dynasty (梁朝), Emperor Wu (梁武帝) ordered Ren Fang (任昉) and others to arrange the collected books in the Wende Hall (文德殿), and separately collect Buddhist scriptures in the Hualin Garden (華林園). Later, Ruan Xiaoxu (阮孝緒) extensively collected scriptures and records, and particularly revered Buddhist records, placing them outside the 'Seven Records' (七錄), but this was merely to demonstrate erudition and display uniqueness. Since the Tang (唐朝) and Song (宋朝) dynasties, sectarian doctrines have flourished, and branches have separated. Since the 'Jingde Record of the Transmission of the Lamp' (景德傳燈錄) appeared, many have continued to write, combining them into the 'Five Lamps Compendium' (五燈會元). Thus, after Huineng (慧能) of Caoxi (曹溪), Huairang (懷讓) of Nanyue (南嶽) branched out again; since Mazu Daoyi (馬祖道一), the five schools have each manifested. By the time of the Song dynasty monk Fapan (法槃), he separately established the Teaching School, taking the 'Lotus Sutra' (法華經) as the scripture, the Tiantai School (天臺宗) as the unifying principle, and Zhi Guan (止觀, cessation and contemplation) as the gateway. This is the reason for the creation of the 'Buddhist Patriarchs' Comprehensive Record' (佛祖統紀). When the Yuan dynasty monk Zhichang (智常) again wrote the 'Comprehensive Collection' (統載), the name followed the 'Comprehensive Record' (統紀), but the established rules were different. He began to use the annalistic method of historians, his intention being to prioritize the schools and supplement them with doctrines, covering all aspects of pure conduct, spiritual powers, nature and characteristics, meaning and contemplation. However, knowledgeable people pointed out the omissions and errors, to the point where they could not be refuted. This is probably the difficulty of writing history. The layperson was very clear in his previous life, claiming to be a reincarnation of Mingjiao Song (明教嵩), so he was very serious and conscientious in determining the patriarchs and the orthodox doctrines.
巨綱細目標識精詳。至其略化跡而重機緣。合宗乘而歸凈土。則又善誘曲導。無非融和水乳。吹亮薪傳。俾見性成佛之旨。人人開卷。直下領會。將居士顯化。報恩之愿。於是焉畢矣。何至如小師諍士。橫分正閏。妄劃南北。始以病史而究。為宗教戈矛哉。嗟乎。韋昭仗正書落窖坑。崔浩觸諱族冤駢覆。至使貞臣節士。默標張儼之文。私存孫盛之本。木天金馬阱廁盈途。豈如旃檀林邊。可以逍遙撰述。大圓海畔。從無意外風波。人鬼天龍俱供筆削。闥城鹿苑倚作直廬。如居士之肩史責。誰謂極樂國中。珥毫簪筆。無其位。無其人也。
皇明崇禎歲在甲戌仲秋吉旦 賜進士出身資政大夫太子太保禮部尚書兼翰林院學士掌詹事府事 實錄副總裁董其昌撰
No. 1594-B 佛祖綱目序
余輯是書。竊有深愿。經云。自未得度。先度人者。菩薩發心。自覺已圓。能覺他者。如來應世。曰發心正以求其自覺。曰應世正以滿其初心。心之未形。杳杳冥冥。不見一物。無佛無祖無綱無目者。此性之纖塵不立也。心之已形。浩浩蕩蕩。不遺一物。有佛有祖有綱有目者。此性之萬法朗然也。故曰不可以有心求。不可以無心得。不可以語言造。不可以寂默通。離四句。絕百非。如空里栽花。如波心踏月。無汝湊
【現代漢語翻譯】 現代漢語譯本： 巨綱細目，標識得非常精詳。至於他略去表面的痕跡而重視內在的機緣，融合禪宗和凈土宗而歸於凈土，這又是善於引導，委婉開導，無非是融合得像水和乳一樣，吹亮薪火相傳的燈火，使見性成佛的宗旨，人人打開書卷，直接領會。將居士顯化、報恩的願望，就在這裡完成了。何至於像那些淺薄的僧人和好爭辯的人一樣，橫加區分正統和異端，胡亂劃分南北宗派，一開始就用考究病史的方式，作為宗教鬥爭的武器呢？唉！韋昭因為堅持用正體字書寫而落入陷阱，崔浩因為觸犯禁忌而導致家族遭受冤屈。以至於正直的臣子和有節操的人士，只能默默地抄錄張儼的文章，私下儲存孫盛的著作。木頭做的天、金子做的馬，陷阱和廁所遍佈道路。哪裡比得上在旃檀林邊，可以自由自在地寫作，在大圓海邊，從來沒有意外的風波。人、鬼、天龍都提供筆墨，闥城（佛教傳說中的城市）和鹿苑（佛陀初轉法輪的地方）可以作為臨時的住所。像居士這樣肩負著史官的責任，誰說在極樂世界中，拿著筆桿子的人，沒有他的位置，沒有這樣的人呢？
明朝崇禎年間甲戌年（1634年）仲秋吉日，賜進士出身、資政大夫、太子太保、禮部尚書兼翰林院學士、掌詹事府事、實錄副總裁董其昌撰寫。
No. 1594-B 《佛祖綱目序》
我編輯這本書，私下裡有一個深切的願望。經書上說：『自己還沒有得度，先去度人的人，是菩薩的發心；自覺已經圓滿，能夠覺悟他人的人，是如來應世。』 說是發心，正是爲了求得自己的覺悟；說是應世，正是爲了滿足最初的願望。心還沒有形成的時候，隱隱約約，什麼也看不見，沒有佛，沒有祖，沒有綱，沒有目，這是自性纖塵不染的狀態。心已經形成的時候，浩浩蕩蕩，沒有遺漏任何事物，有佛，有祖，有綱，有目，這是自性萬法昭然的狀態。所以說不可以有心去求，不可以無心去得，不可以用語言來創造，不可以用寂默來溝通。離開四句，斷絕百非，就像在空中栽花，就像在波心踏月，沒有你湊合的餘地。
【English Translation】 English version: The grand outlines and minute details are identified with precise clarity. As for his omitting superficial traces and valuing intrinsic causes, uniting the Chan (Zen) and Pure Land schools and returning to the Pure Land, this is skillful guidance and tactful instruction, nothing more than a fusion like water and milk, illuminating the transmission of the lamp, enabling the principle of seeing one's nature and becoming a Buddha to be directly understood by everyone who opens the book. The layman's vow to manifest and repay kindness is thus fulfilled. Why should it be like petty monks and contentious scholars, arbitrarily dividing orthodoxy and heterodoxy, recklessly demarcating the Northern and Southern schools, starting with the examination of medical history as a weapon of religious strife? Alas! Wei Zhao fell into a pit for insisting on writing in the correct script, and Cui Hao suffered family ruin for violating taboos. To the point that upright ministers and men of integrity could only silently copy Zhang Yan's writings and privately preserve Sun Sheng's works. Wooden heavens and golden horses, traps and latrines filled the roads. How could it compare to being by the sandalwood forest, where one can freely compose, and by the great round sea, where there are never unexpected storms. Humans, ghosts, dragons, and gods all provide writing materials, and Tāḍa City (a city in Buddhist legends) and the Deer Park (where the Buddha first turned the wheel of Dharma) can be used as temporary residences. Like the layman who shoulders the responsibility of a historian, who says that in the Land of Ultimate Bliss, there is no place for someone holding a writing brush, no such person?
In the year Jiaxu (1634) of the Chongzhen (1628-1644) reign of the Ming Dynasty, on an auspicious day in mid-autumn, written by Dong Qichang, who was bestowed the Jinshi degree, held the title of Grand Master of Civil Service, Grand Guardian of the Heir Apparent, Minister of Rites concurrently Academician of the Hanlin Academy, and was in charge of the Office of the Supervisorate of Instruction, and Deputy Director-General of the Veritable Records.
No. 1594-B Preface to the 'Compendium of the Buddha's Lineage'
In compiling this book, I secretly have a deep wish. The sutra says, 'One who has not yet attained liberation himself, but first liberates others, is the aspiration of a Bodhisattva; one who is already enlightened himself and can enlighten others is the manifestation of a Tathagata in the world.' Saying 'aspiration' is precisely to seek one's own enlightenment; saying 'manifestation in the world' is precisely to fulfill the initial vow. When the mind has not yet taken shape, it is faint and obscure, not seeing a single thing, without Buddha, without Patriarch, without outline, without detail; this is the state of the nature being free from the slightest dust. When the mind has already taken shape, it is vast and boundless, not omitting a single thing, with Buddha, with Patriarch, with outline, with detail; this is the state of the nature where all dharmas are clearly manifest. Therefore, it is said that it cannot be sought with a mind, it cannot be attained without a mind, it cannot be created with language, it cannot be communicated with silence. Separated from the four sentences, cut off from the hundred negations, like planting flowers in the air, like treading on the moon in the heart of the waves, there is no room for you to interfere.
泊處。無汝擬議處。畢竟如何。以佛祖遣佛祖。以綱目奪綱目。神而明之。存乎其人而已。是書草創于萬曆三十八年之庚戌。卒業于崇禎四年之辛未。嘔心枯須者。歷二十有一年。遂成佛祖綱目四十一卷。一時蓮社行人。相與謀付剞劂。作人天眼目。余乃歡喜踴躍。而說偈言。偈曰。
我述此書 不為名聞 事理俱備 權實雙行 庶幾觀者 瞭如鏡明 開卷展讀 發無上心 不願佛子 耽著句味 但願反求 直下便是 剪葛藤根 伐無明樹 不願佛子 瞥生知解 但願窮源 掃開奇怪 赤手歸家 塵塵出礙 不願佛子 貢高我慢 但願知非 靈光顯現 佛不柰何 魔軍自散 不願佛子 輕忽毗尼 但願性戒 無犯無持 赤肉團上 出摩尼珠 不願佛子 沉空枯坐 但願明心 了無退墮 管甚蒲團 破與不破 不願佛子 虛度光陰 但願精進 拳拳服膺 萬年一念 大地平沉 不願佛子 儱侗顢頇 但願悟徹 擊碎疑團 竿頭進步 桶底踢穿 不願佛子 浮飾外護 但願實心 圓修六度 法海無邊 剎那涉過 我作此偈 諸佛證明 滄海可竭 須彌可崩 而此願力 與佛長存
【現代漢語翻譯】 現代漢語譯本 停泊之處，沒有你用來揣測、議論的地方。究竟應該如何？用佛祖來遣除佛祖，用綱目來奪取綱目。神奇而明白的道理，在於人自身而已。這本書開始創作于萬曆三十八年（1610年）的庚戌年，完成於崇禎四年（1631年）的辛未年。耗費心血，鬚髮枯槁，歷時二十一年，終於完成《佛祖綱目》四十一卷。當時蓮社的修行人，互相商議付梓刊印，作為人天（人和天神）的眼目。我於是歡喜踴躍，說了這首偈語。偈語說： 我撰述此書，不是爲了追求名聲，事和理都具備，權巧和真實並行。 希望看到這本書的人，能夠像鏡子一樣明瞭。打開書卷閱讀，發起無上的菩提心（Bodhicitta，覺悟之心）。 不希望佛弟子，沉溺於文字句子的表面意思，只希望他們反過來探求自身，當下就是。 剪斷葛藤的根，砍伐無明的樹。不希望佛弟子，稍微產生一些知解（理解）。 只希望他們窮究根源，掃除奇怪的見解。赤手空拳回到本來的家，在每個細微之處都能擺脫障礙。 不希望佛弟子，貢高我慢，只希望他們認識到自己的錯誤，靈光自然顯現。 佛也無可奈何，魔軍自然潰散。不希望佛弟子，輕視毗尼（Vinaya，戒律）。 只希望性戒（根本戒）能夠做到無犯無持，在赤肉團上，生出摩尼珠（Mani jewel，如意寶珠）。 不希望佛弟子，沉溺於空無，枯燥地靜坐，只希望他們明心見性，了悟之後永不退轉。 哪裡還管蒲團是否破損。不希望佛弟子，虛度光陰，只希望他們精進修行，牢記在心。 用萬年來保持一念，大地歸於平靜。不希望佛弟子，糊里糊塗，懵懵懂懂，只希望他們徹底覺悟，擊碎心中的疑團。 在竿頭百尺之上更進一步，徹底踢穿桶底。不希望佛弟子，用虛浮的表面行為來做外在的護持，只希望他們用實在的心，圓滿地修習六度（Six Perfections，六種波羅蜜）。 佛法的海洋無邊無際，在剎那間就能渡過。我作這首偈語，諸佛菩薩都可以為我證明。滄海可以枯竭，須彌山（Mount Sumeru，宇宙中心的神山）可以崩塌。 而我這願力，將與佛法長存。
【English Translation】 English version The place to moor, there is no place for you to speculate or deliberate. What should it be after all? Use the Buddha to dispel the Buddha, use the outline to seize the outline. The miraculous and clear principle lies within oneself. This book began to be written in the Gengxu year (1610) of the Wanli (萬曆) thirty-eighth year, and was completed in the Xinwei year (1631) of the Chongzhen (崇禎) fourth year. Exhausting efforts and withering the beard, it took twenty-one years to complete the forty-one volumes of 'Buddha Ancestors' Outline'. At that time, the practitioners of the Lotus Society discussed publishing it as the eyes of humans and gods. So I rejoiced and said this verse. The verse says: I wrote this book not to seek fame, but to have both matters and principles, and to have both expediency and reality going together. I hope that those who see this book can be as clear as a mirror. Open the book and read it, and develop the supreme Bodhicitta (覺悟之心, the mind of enlightenment). I do not want Buddhist disciples to indulge in the superficial meaning of words and sentences, but only hope that they turn back to seek themselves, and that is it. Cut off the roots of the kudzu vine and cut down the tree of ignorance. I do not want Buddhist disciples to have a little understanding. I only hope that they will explore the source and sweep away strange views. Return to the original home empty-handed, and get rid of obstacles in every detail. I do not want Buddhist disciples to be arrogant, but only hope that they realize their mistakes and that their spiritual light will naturally appear. The Buddha can't do anything about it, and the demon army will naturally collapse. I do not want Buddhist disciples to despise the Vinaya (戒律, precepts). I only hope that the fundamental precepts can be observed without committing or holding on to them, and that a Mani jewel (如意寶珠, wish-fulfilling jewel) will be born on the red flesh. I do not want Buddhist disciples to indulge in emptiness and sit dryly, but only hope that they will understand their minds and never regress after enlightenment. Where do you care whether the futon is broken or not. I do not want Buddhist disciples to waste their time, but only hope that they will practice diligently and keep it in mind. Use ten thousand years to maintain one thought, and the earth will return to peace. I do not want Buddhist disciples to be confused and ignorant, but only hope that they will be completely enlightened and smash the doubts in their hearts. Go one step further on the hundred-foot pole and kick through the bottom of the bucket completely. I do not want Buddhist disciples to use superficial behavior to do external protection, but only hope that they will use a sincere heart to cultivate the Six Perfections (六種波羅蜜, Six Pāramitās) completely. The ocean of Dharma is boundless, and it can be crossed in an instant. I wrote this verse, and all the Buddhas and Bodhisattvas can prove it for me. The sea can dry up, and Mount Sumeru (宇宙中心的神山, the divine mountain at the center of the universe) can collapse. And my vow will last as long as the Buddha.
No. 1594-C 附刻原疏
伏念。時恩博地凡夫。渺無福慧。四十餘載。虛度光陰。幼承父母教育。竊佩孔聖遺言。既而母氏先亡。遂慕佛門教典。當其步趨乎儒也。幾欲效顰而攻乎佛。及其歸依乎佛也。又因嘗鼎而薄乎儒。皆緣不匯大聖之淵源。遂致下同流俗之軌轍。往歲萬曆丁未。正當四十四歲。發無上心。勤求妙道。晨夕參叩。不敢怠遑。夢𥧌之間。默蒙印可。始信千古法道。匪從人得。河沙妙用。總在心源。度生為急。僧俗何拘。愚者自迷。妄分儒釋。原夫 世尊說十二部經。而人天瞻仰。孔子作春秋。而亂臣賊子懼。茍可開世間眼目。豈復愛一己髮膚。今恩竊不自揣。思報佛恩。照依歷代年號。編輯佛祖綱目。意仿乎孔子。名同乎紫陽。須以十年。或可卒業。顧孔子聖人也。春秋猶世諦也。當時且冒罪我之嫌。況恩何人。斯所編年而載者。皆天中天。聖中聖。非古佛現身。即菩薩救世。上自天魔外道。下至拘儒曲士。能無惱亂。或多謗毀。用是投誠懇求 三世諸佛十方諸大菩薩天龍八部護法善神。被無量之神力。多方護持。假莫大之靈通。曲垂方便。苦心思索。智慧脈脈自流。殫力挍仇。精神奕奕長旺。或奇書古帙。或斷簡殘編。奚所求而弗獲。或助以刻貲。或牖以知識。將善士之必
【現代漢語翻譯】 現代漢語譯本 （弟子）恭敬地想到，我時恩（法號），身處塵世，只是一個渺小而沒有福德和智慧的凡夫俗子。四十多年來，虛度光陰。幼年時接受父母的教育，私下裡佩服孔聖人的遺訓。後來母親去世，於是仰慕佛門的教義經典。當學習儒學的時候，幾乎想要模仿別人而攻訐佛法；等到皈依佛門之後，又因為略微瞭解儒學而輕視它。這些都是因為沒有深入瞭解大聖人的淵源，以至於和世俗之人一樣。往年萬曆丁未年（1587年），正當四十四歲，發起無上的菩提心，勤奮地尋求微妙的佛道。早晚參拜叩問，不敢有絲毫的懈怠。在夢寐之間，默默地得到印證和認可。這才相信千古以來的佛法大道，不是從別人那裡可以得到的，無量無數的微妙作用，總是在自己的心源之中。救度眾生是最為緊要的事情，僧人和俗人又有什麼區別呢？愚蠢的人自己迷惑，胡亂地分別儒家和佛家。原本世尊（釋迦牟尼佛）宣說了十二部經典，人天都瞻仰敬佩；孔子創作了《春秋》，讓亂臣賊子都感到畏懼。如果可以開啟世人的眼目，哪裡還會愛惜自己的一點頭髮和面板呢？現在我時恩私下裡不自量力，想要報答佛恩，參照歷代的年號，編輯《佛祖綱目》，心意上是效仿孔子，名稱上是效仿朱熹（紫陽）。需要用十年的時間，或許可以完成。但是孔子是聖人啊，《春秋》也只是世俗的學問啊，當時還冒著被人責怪的危險。更何況我時恩是什麼人呢？這本書所編年記載的，都是天中之天，聖中之聖，不是古佛示現，就是菩薩救世。上自天魔外道，下至固執的儒生，能不惱怒作亂，或者加以誹謗詆譭嗎？因此，我虔誠地懇求三世諸佛、十方諸大菩薩、天龍八部護法善神，施展無量的神力，多方護持；憑藉莫大的神通，巧妙地施以方便。苦苦地思索，智慧源源不斷地涌流；竭盡全力地校對，精神奕奕地日益旺盛。或者奇異的書籍，或者古老的典籍，或者殘缺的竹簡，有什麼是不能得到的呢？或者資助刊刻的費用，或者啓發知識，相信善良的人一定會……
【English Translation】 English version I, Shi En (Dharma name), humbly reflect that I am but a small and insignificant ordinary person, lacking in both blessings and wisdom. For over forty years, I have wasted my time. In my youth, I received education from my parents and secretly admired the teachings of Confucius. Later, after my mother passed away, I yearned for the doctrines and scriptures of Buddhism. When I was studying Confucianism, I almost wanted to imitate others and attack Buddhism; after I converted to Buddhism, I belittled Confucianism because I had a slight understanding of it. All of this was because I did not deeply understand the origins of the great sages, which led me to be the same as ordinary people. In the year of Dingwei in the Wanli reign (1587), when I was forty-four years old, I aroused the supreme Bodhi mind and diligently sought the subtle Buddha-way. I paid homage and inquired morning and evening, not daring to be the slightest bit negligent. In my dreams, I silently received confirmation and approval. Only then did I believe that the Buddha-dharma of the ages cannot be obtained from others, and that the immeasurable and countless subtle functions are all within one's own mind-source. Saving sentient beings is the most important thing, so what difference is there between monks and laypeople? Foolish people delude themselves and arbitrarily distinguish between Confucianism and Buddhism. Originally, the World Honored One (Sakyamuni Buddha) spoke the twelve divisions of scriptures, which were admired and revered by humans and gods; Confucius wrote the Spring and Autumn Annals, which made rebellious ministers and wicked sons fear. If one can open the eyes of the world, why would one cherish one's own hair and skin? Now, I, Shi En, presumptuously want to repay the Buddha's grace by compiling the Chronological History of the Buddhas and Patriarchs according to the reign titles of past dynasties, intending to emulate Confucius in spirit and Zhu Xi (Ziyang) in name. It will take ten years, perhaps, to complete it. But Confucius was a sage, and the Spring and Autumn Annals is only a worldly learning; at that time, he still risked being blamed. Moreover, who am I, Shi En? What this book chronicles are the most supreme among the heavens, the most sacred among the saints, either ancient Buddhas manifesting or Bodhisattvas saving the world. How could heavenly demons, heretics, and stubborn Confucian scholars not be annoyed and make trouble, or slander and defame it? Therefore, I sincerely implore the Buddhas of the three times, the great Bodhisattvas of the ten directions, the Eight Divisions of Gods and Dragons, and the Dharma-protecting good deities to exert their immeasurable divine power and protect me in every way; to use their great spiritual powers and skillfully provide convenience. As I ponder diligently, wisdom flows continuously; as I proofread with all my strength, my spirit grows stronger and stronger. Whether it be rare books, ancient texts, or incomplete bamboo slips, what is there that cannot be obtained? Whether it be financial support for printing, or enlightenment of knowledge, I believe that kind people will surely...
逢。數年彙集。無異剎那。千葉詞章。如出一氣。帙成。而鷲嶺芳規。儼若未散。展畢。而龍華勝會。預掇目前。無論後有作者。相續不斷。化為無盡之燈。即今有志禪那。一覽無遺。觸目菩提之路。 明主收入藏中流通。並天長地久。鬼神不忘遺囑呵護。同玉䇿金函。天魔外道拱手歸降。曲士拘儒迴心向道。自非大慈大力。何以成始成終。謹當發心纂集之。初不勝祈禱款誠之至。時萬曆庚戌四月八日。弟子朱時恩謹疏。
時恩既于如來像前。發弘願已。屢獲瑞夢。不一而足。或夢三教后聖人。私感之。私服之。或夢明教嵩禪師再來。后聖者以是書所載。乃先聖化跡。讀是書而興起者。皆三教后聖人也。私者。非佛非祖。以一俗士。而編輯佛祖綱目。即孔子所謂。其義則丘竊取之者。雖公而亦私也。感之者。因是書而明心見性。自應銘感之不忘也。服之者。因是書而惑斷執空。自應佩服之無斁也。明教再來者。昔以比丘而著傳法正宗記。今以居士而著佛祖綱目。前後若出一人也。自是而知。佛祖加被我矣。雖蒐羅未盡。而千聖不傳之奧旨。超出語言文字之外者。已若含若吐於是書。古德云。將此深心奉塵剎。是則名為報佛恩。
佛祖綱目凡例佛祖 福慧兩足。正覺無上。故名為佛。明佛心宗。行解相應。
【現代漢語翻譯】 現代漢語譯本： 逢。數年彙集，如同剎那之間。千葉詞章，如出一氣。書帙完成，而鷲嶺（Griddhrakuta，靈鷲山，佛陀說法之地）的芳規，彷彿未曾消散。展開閱讀，龍華勝會（the Dragon Flower Assembly，彌勒佛成佛時舉行的盛會）預先展現在眼前。無論以後是否有作者，都將相續不斷，化為無盡的明燈。即使現在有志於禪那（Dhyana，禪定），也能一覽無遺，觸目所及皆是菩提（Bodhi，覺悟）之路。明主將此書收入藏中流通，必將天長地久，鬼神也會不忘遺囑，呵護此書，如同玉策金函一般。天魔外道拱手歸降，曲士拘儒迴心向道。如果不是大慈大力，又怎能有始有終？謹當發心纂集此書，最初實在是不勝祈禱的款款誠意。時萬曆庚戌年（1610年）四月八日，弟子朱時恩謹疏。 時恩既然在如來（Tathagata，佛陀）像前，發了弘大的誓願，就屢次獲得吉祥的夢境，不止一次。有時夢見三教（儒釋道）的后聖人，我私下裡感到欣慰，私下裡佩服他們。有時夢見明教嵩禪師再次降臨。后聖人是因為這本書所記載的，乃是先聖的化跡。讀這本書而興起的，都是三教的后聖人啊。所謂『私』，不是佛也不是祖，而是一個俗人，編輯佛祖的綱目，就像孔子所說的，『其義則丘竊取之』。雖然是公開的，但也帶有私人的性質。所謂『感之』，是因為這本書而明心見性，自然應該銘感於心，永不忘記。所謂『服之』，是因為這本書而斷除迷惑，破除執著，自然應該佩服得五體投地。所謂明教再來，過去以比丘的身份撰寫《傳法正宗記》，現在以居士的身份撰寫《佛祖綱目》，前後彷彿出自一人之手。由此可知，佛祖在加持我啊！雖然蒐羅還不夠完備，但千聖不傳的奧妙旨意，超出語言文字之外的，已經若隱若現地包含在這本書中。古德說，『將此深心奉塵剎，是則名為報佛恩。』 佛祖綱目凡例：佛祖，福慧兩足，正覺無上，所以名為佛。明佛心宗，行解相應。
【English Translation】 English version: Preface. Collected over several years, it's as if in an instant. Thousands of pages of writing, as if from a single breath. The book is completed, and the fragrant rules of Vulture Peak (Griddhrakuta, the place where the Buddha preached) seem as if they have not dispersed. Unfolding it, the Dragon Flower Assembly (the assembly held when Maitreya Buddha attains enlightenment) is presented before one's eyes. Regardless of whether there will be authors in the future, they will continue uninterrupted, transforming into endless lamps. Even those who are now devoted to Dhyana (meditation) can see everything at a glance, and the path to Bodhi (enlightenment) is visible everywhere. May the enlightened ruler include this book in the collection for circulation, ensuring it lasts as long as heaven and earth. May ghosts and spirits not forget the will and protect it, like jade tablets and golden caskets. May heavenly demons and heretics surrender with folded hands, and may narrow-minded scholars and rigid Confucians turn their hearts towards the Way. If not for great compassion and great power, how could it be completed from beginning to end? I humbly resolve to compile this book, initially with utmost sincerity in prayer. Written on the eighth day of the fourth month of the Gengxu year of the Wanli reign (1610) by disciple Zhu Shi'en. Since Shi'en made a grand vow before the image of the Tathagata (Buddha), he has repeatedly received auspicious dreams, more than once. Sometimes I dream of the later sages of the Three Teachings (Confucianism, Buddhism, and Taoism), and I privately feel gratified and admire them. Sometimes I dream of Zen Master Song of Mingjiao (Mingjiao Temple) returning again. The later sages are because what is recorded in this book is the transformation traces of the former sages. Those who are inspired by reading this book are all later sages of the Three Teachings. The so-called 'private' is neither Buddha nor Patriarch, but a layman who compiles the outline of the Buddhas and Patriarchs, just like Confucius said, 'I am only transmitting, not creating.' Although it is public, it also has a private nature. The so-called 'feeling' is because of this book that one understands the mind and sees the nature, and one should naturally be grateful and never forget it. The so-called 'admiring' is because of this book that one cuts off delusion and breaks attachment, and one should naturally admire it wholeheartedly. The so-called return of Mingjiao, in the past he wrote the Record of the Orthodox Transmission of the Dharma as a Bhikkhu, and now he writes the Outline of the Buddhas and Patriarchs as a layman, as if they came from the same person. From this, I know that the Buddhas and Patriarchs are blessing me! Although the collection is not yet complete, the profound meaning that the thousand sages did not transmit, beyond language and words, is already vaguely contained in this book. An ancient virtuous person said, 'Dedicate this deep mind to the dust lands, and this is called repaying the Buddha's kindness.' Preface to the Outline of the Buddhas and Patriarchs: Buddhas and Patriarchs, with both blessings and wisdom complete, and perfect enlightenment unsurpassed, are therefore called Buddhas. Clarifying the mind-essence of the Buddha, with practice and understanding corresponding.
故名為祖。現在賢劫第四尊佛。號曰釋迦。王此五濁大千世界。釋迦傳迦葉。二十八傳至達磨。是謂西天二十八祖。達磨傳慧可。六傳至惠能。是謂東土六祖。嗣後五宗繼興。法法相傳。無忝祖位 教門則有瑜伽宗南山宗天臺宗慈恩宗賢首宗。綱目 綱者大綱。目者細目。儒書綱目。為世間法。善惡俱陳。以備法戒。故有褒有貶。佛祖綱目。為出世間法專為托彼已成之佛祖。顯我自性之佛祖。故無褒無貶。卷帙 如來示生印度。大教漸被支那。則此方著述。斷以釋迦為主。今不論篇數多寡。以一甲子。周為一卷。起周康王二年甲子。止洪武十六年癸亥。總計四十一甲子。成四十一卷。仍編字號以便查考。年號 西土東土。不同世法。道法亦異。今每卷綱目前。先將此土年號。注入甲子內。然後專書佛祖機緣化跡。庶不混雜。五時 如來示現有五時。一降生。二出家。三成道。四說法。五涅槃。如來說法亦有五時。一華嚴。二塵苑。三方等。四般若。五法華。機緣 教外別傳。才出母胎。便已漏逗。何待拈花綱目。于涅槃后。純錄機緣者。良有深意。上流之士。若於此處覷得破時。一千七百則公案。不消一捏。化跡 神通變化。雖佛祖。亦時藉以折伏魔外。實則正法不繫乎此。如溈山雲門。道滿天下。未聞以三世國王失
【現代漢語翻譯】 因此被稱為祖。現在是賢劫的第四尊佛，名為釋迦牟尼（Sakyamuni，能仁寂默）。在五濁惡世的大千世界示現成佛。釋迦牟尼傳法給迦葉（Kasyapa，飲光），歷經二十八代傳至達摩（Bodhidharma，菩提達摩）。這就是所謂的西天二十八祖。達摩傳法給慧可（Huike），歷經六代傳至惠能（Huineng）。這就是所謂的東土六祖。此後，五宗相繼興起，法法相傳，沒有辱沒祖師的地位。 教門則有瑜伽宗（Yogacara School），南山宗（Nanshan School），天臺宗（Tiantai School），慈恩宗（Cien School），賢首宗（Xianshou School）。 綱目：綱指的是大綱，目指的是細目。儒書綱目是世間法，善惡都陳述，用來作為法戒的準備，所以有褒獎有貶斥。佛祖綱目是出世間法，專門爲了依託那些已經成就的佛祖，彰顯我們自性的佛祖，所以沒有褒獎也沒有貶斥。 卷帙：如來示現在印度出生，大教逐漸傳到支那（China，中國），那麼此地的著述，一定以釋迦牟尼為主。現在不論篇數多少，以一個甲子（60年）的週期作為一卷。從周康王二年甲子年（公元前1077年）開始，到洪武十六年癸亥年（公元1383年）為止，總共四十一甲子，成為四十一卷，仍然編輯字號以便查考。 年號：西土（India，印度）和東土（China，中國）不同於世間法，道法也不同。現在每卷綱目前，先將此地的年號，注入甲子內，然後專門書寫佛祖的機緣化跡，這樣就不會混雜。 五時：如來示現存在五個階段：一、降生；二、出家；三、成道；四、說法；五、涅槃。如來說法也有五個時期：一、華嚴時；二、鹿苑時；三、方等時；四、般若時；五、法華時。 機緣：教外別傳，才出母胎，便已漏逗。何待拈花綱目，于涅槃后，純錄機緣者，良有深意。上流之士，若於此處覷得破時，一千七百則公案，不消一捏。 化跡：神通變化，即使是佛祖，也時常憑藉它來折服魔外。但實際上，正法並不依賴於此。例如溈山（Weishan）和雲門（Yunmen），他們的道行遍滿天下，卻未曾聽說他們以三世國王的身份示現。
【English Translation】 Therefore, he is called the Ancestor. Now, he is the fourth Buddha of the Bhadrakalpa (Fortunate Aeon), named Sakyamuni (Sakyamuni, the silent sage of the Shakya clan). He manifested Buddhahood in this Saha world (world of endurance) of the five turbidities. Sakyamuni transmitted the Dharma to Kasyapa (Kasyapa, the one who drinks light), and through twenty-eight generations, it reached Bodhidharma (Bodhidharma, enlightenment Dharma). This is known as the Twenty-eight Patriarchs of the Western Land (India). Bodhidharma transmitted the Dharma to Huike, and through six generations, it reached Huineng. This is known as the Sixth Patriarch of the Eastern Land (China). Thereafter, the Five Schools successively arose, transmitting the Dharma from generation to generation, without disgracing the position of the Patriarchs. The doctrinal schools include the Yogacara School, the Nanshan School, the Tiantai School, the Cien School, and the Xianshou School. Outline and Details: 'Outline' refers to the general outline, and 'Details' refers to the specific details. The 'Outline and Details' of Confucian books are worldly laws, presenting both good and evil, serving as a preparation for precepts and prohibitions, so there is both praise and criticism. The 'Outline and Details of the Buddha Ancestors' is a transcendental law, specifically relying on those Buddhas and Ancestors who have already attained enlightenment, highlighting the Buddha Ancestor of our own nature, so there is neither praise nor criticism. Volumes: The Tathagata (Thus Come One) manifested birth in India, and the Great Teaching gradually spread to China. Therefore, the writings of this land must focus on Sakyamuni. Now, regardless of the number of chapters, a cycle of Jiazi (60 years) is taken as one volume. Starting from the Jiazi year of the second year of King Kang of the Zhou Dynasty (1077 BC), and ending in the Guihai year of the sixteenth year of Hongwu (1383 AD), a total of forty-one Jiazi cycles, forming forty-one volumes, still editing the character numbers for easy reference. Reign Titles: The Western Land (India) and the Eastern Land (China) are different from worldly laws, and the Dharma is also different. Now, before the outline of each volume, the reign titles of this land are first entered into the Jiazi cycle, and then the circumstances and transformations of the Buddhas and Ancestors are specifically written, so that they will not be mixed up. Five Periods: The Tathagata manifested five stages: 1. Birth; 2. Renunciation; 3. Enlightenment; 4. Dharma Teaching; 5. Nirvana. The Tathagata's Dharma teaching also has five periods: 1. Avatamsaka Period; 2. Deer Park Period; 3. Vaipulya Period; 4. Prajna Period; 5. Lotus Period. Opportunity and Circumstance: A special transmission outside the teachings, even before birth, there are already leaks. Why wait for the Flower Sermon Outline, after Nirvana, purely recording the opportunity and circumstance, there is a profound meaning. Superior scholars, if they can see through this point, then one thousand seven hundred cases do not need a pinch. Transformation Traces: Supernatural transformations, even Buddhas and Ancestors, often rely on them to subdue demons and outsiders. But in reality, the true Dharma does not depend on this. For example, Weishan and Yunmen, their Dao practice filled the world, but it has never been heard that they manifested as kings of three lifetimes.
通之故。而少貶其宗風。故綱目雖不削化跡。亦不滯化跡。宗教 教是佛語。宗是佛心。但愁心不作佛。不愁佛不解語。然通宗不通教。開口便亂道。故是書以傳法正宗。為主而教。尤不可不看。凈土 佛開凈土一門。實救世之良方。亦參禪之捷徑。達磨未來。遠公始創蓮社。教人一心念佛。要其歸極與直指單傳。毫髮無異。近世云棲宏師。古佛再來。儼然德山臨濟而不用棒喝。單提唸佛話頭。可謂善學柳下惠。不師其跡。讀綱目者。直須識得此意。宗派 調字號第三十一卷。馬祖石頭會下有二道悟。不可不辨。一道悟嗣石頭。東陽張氏子。初參國一。后謁石頭。頓悟。住荊州城東天皇寺。弟子三人。一慧真。一文賁。一幽閑。協律即符載撰碑。一道悟嗣馬祖。渚宮崔氏子。初謁石頭不契。次謁忠國師。后謁馬祖。言下大悟。授記返荊門。節使以天王嗔責。造天王寺于府西供師。弟子一人龍潭崇信。荊南節度使丘玄素撰碑。據此則龍潭嗣天王。天王嗣馬祖無疑。傳燈乃誤列于石頭法派。而宋景濂護法後記。亦因之。何也。況唐聞人歸登南嶽碑。圭峰答裴相國宗趣。權德輿馬祖塔銘。皆以天王嗣法馬祖。而佛國白達觀穎呂夏卿張無盡。亦皆著辨證傳燈之誤。綱目查明。一一改正。辨訛 騰字號第三十四卷。乾祐庚戌。吳
【現代漢語翻譯】 現代漢語譯本 通達的緣故，稍微貶低了他的宗風。所以《綱目》雖然不削弱化跡（指佛陀的教化事蹟），也不執著于化跡。宗教：教是佛的語言，宗是佛的心。只怕心不能成佛，不怕佛不能解說語言。然而通達宗而不通達教，開口就會胡說八道。所以這本書以傳法正宗為主，而教義尤其不可不看。凈土：佛開啟凈土一門，實在是救世的良方，也是參禪的捷徑。達磨（Bodhidharma，菩提達摩）未來中國之前，慧遠（Huiyuan）法師就開始建立蓮社，教人一心念佛，要其歸宿與直指單傳（禪宗的傳承方式），毫髮沒有差異。近世的云棲袾宏（Yunqi Zhuhong）大師，是古佛再來，儼然像德山（Deshan）臨濟（Linji）一樣而不用棒喝，只是提倡唸佛的話頭，可以說是善於學習柳下惠，不拘泥於他的形式。讀《綱目》的人，必須認識到這個意思。宗派：調字號第三十一卷，馬祖（Mazu）石頭（Shitou）門下有兩個道悟（Daowu），不可不辨別。一道悟（Daowu）繼承石頭，東陽張氏之子，最初參訪國一（Guoyi），後來拜見石頭，頓悟。住在荊州城東天皇寺。弟子三人，慧真（Huizhen）、文賁（Wenben）、幽閑（Youxian）。協律即符載撰寫碑文。一道悟（Daowu）繼承馬祖，渚宮崔氏之子，最初拜見石頭不契合，其次拜見忠國師（Zhong Guoshi），後來拜見馬祖，言下大悟，被授記后返回荊門。節度使因為天王的嗔責，在府西建造天王寺供養道悟。弟子一人龍潭崇信（Longtan Chongxin）。荊南節度使丘玄素撰寫碑文。據此，那麼龍潭（Longtan）繼承天王（Tianwang），天王（Tianwang）繼承馬祖（Mazu）無疑。而《傳燈錄》錯誤地將龍潭列于石頭（Shitou）法派。而宋濂（Song Lian）的《護法後記》也因此沿襲了這個錯誤。為什麼呢？況且唐朝聞人歸登（Gui Deng）的《南嶽碑》，圭峰（Guifeng）回答裴休（Pei Xiu）宰相的宗趣，權德輿（Quan Deyi）的《馬祖塔銘》，都認為天王（Tianwang）繼承了馬祖（Mazu）的法。而佛國白（Foguo Bai）、達觀穎（Daguan Ying）、呂夏卿（Lü Xiaqing）、張無盡（Zhang Wujin）也都著書辨證《傳燈錄》的錯誤。《綱目》查明，一一改正。辨訛：騰字號第三十四卷，乾祐庚戌（950），吳
【English Translation】 English version Due to thorough understanding, he slightly depreciated its sectarian style. Therefore, although the 'Outline' does not diminish the traces of transformation (referring to the Buddha's teaching activities), it does not cling to them either. Doctrine and Sect: 'Doctrine' is the language of the Buddha, 'Sect' is the mind of the Buddha. Only fear that the mind cannot become a Buddha, not fear that the Buddha cannot explain language. However, one who understands the Sect but not the Doctrine will speak nonsense. Therefore, this book focuses on transmitting the orthodox Sect, and the Doctrine is especially essential to read. Pure Land: The Buddha opened the Pure Land gate, which is truly a good prescription for saving the world and a shortcut to Chan (Zen) practice. Before Bodhidharma came to China, Master Huiyuan began to create the Lotus Society, teaching people to single-mindedly recite the Buddha's name, aiming for the same ultimate goal as the direct transmission (the method of Chan transmission), without any difference. In recent times, Great Master Yunqi Zhuhong was a reappearance of an ancient Buddha, resembling Deshan and Linji but without using blows and shouts, simply raising the topic of Buddha-name recitation, which can be said to be good at learning from Liu Xiahui, not adhering to his form. Those who read the 'Outline' must recognize this meaning. Sects: In volume 31, under the character 'Diao', there are two Daowus under Mazu and Shitou, which must be distinguished. One Daowu inherited from Shitou, the son of the Zhang family of Dongyang, who initially visited Guoyi and later met Shitou, achieving sudden enlightenment. He lived in Tianhuang Temple east of Jingzhou city. He had three disciples: Huizhen, Wenben, and Youxian. The musical director Fu Zai wrote the inscription. The other Daowu inherited from Mazu, the son of the Cui family of Zhugong, who initially visited Shitou but did not resonate, then visited National Teacher Zhong, and later met Mazu, achieving great enlightenment upon hearing his words. He was given a prophecy and returned to Jingmen. The military governor, due to the rebuke of the Heavenly King, built Tianwang Temple west of the prefecture to support Daowu. He had one disciple, Longtan Chongxin. The military commissioner of Jingnan, Qiu Xuansu, wrote the inscription. According to this, Longtan inherited from Tianwang, and Tianwang undoubtedly inherited from Mazu. However, the 'Transmission of the Lamp' mistakenly listed Longtan under the Shitou lineage. And Song Lian's 'Postscript to Protecting the Dharma' also followed this error. Why? Moreover, the 'Nanyue Stele' by the famous Tang figure Gui Deng, Guifeng's answer to Chancellor Pei Xiu's inquiry about the sect's purpose, and Quan Deyi's 'Epitaph for Mazu's Pagoda' all considered Tianwang to have inherited Mazu's Dharma. And Foguo Bai, Daguan Ying, Lü Xiaqing, and Zhang Wujin also wrote books to correct the errors in the 'Transmission of the Lamp'. The 'Outline' has investigated and corrected them one by one. Distinguishing Errors: In volume 34, under the character 'Teng', in the year Gengxu of Qianyou (950), Wu
越王以誕辰飯僧。王問永明。今有真僧降否。曰長耳和尚。乃定光佛應身也。王趨駕參禮。稱為定光出世。長耳但云。永明饒舌。遂跏趺而化。令參號。永明與長耳。同嗣雪峰。初住翠巖天福。丁酉王請住龍冊。即所問之永明也。顯德甲寅。王始建永明寺。請道潛居之。宋建隆辛酉。道潛化王。乃請延壽住永明。自辛酉溯至庚戌。凡十有一年。此時壽未出世。永明寺亦未建。安得謂王所問之永明乃延壽之永明哉。佛書中如此類者頗多。而遺漏處亦不少。姑俟博雅詳訂再續。序文 綱目卷首。除自述愿文及原疏外。止錄宋景濂序傳法正宗記及護教編後記二首。更不敢乞文名公以相粉飾。
(此書業已鐫成於癸酉。乃甲戌秋。思翁 予告南還。一見欣然。愿序洪博典要。遂為此書冠冕)。
佛祖綱目凡例(終)
佛祖綱目總次
全部綱目內所載。雖西方聖人為大千教主。實遵東土帝王花甲。編年紀號。自序文起至末卷助貲姓氏。止分列四十一卷。共成十二䇿開后。
第一䇿 董序 (黃引許䟦) 自序 凡例 宋序 七佛偈 首捲至十八卷 第二䇿 十九捲至二十八卷 第三䇿 二十九捲至三十一卷 第四䇿 三十二卷 第五䇿 三十三卷 第六䇿 三十四卷 第七䇿
【現代漢語翻譯】 現代漢語譯本 越王在誕辰日齋飯供僧，越王問永明禪師：『如今是否有真僧降世？』永明禪師回答說：『長耳和尚就是定光佛（Dipankara Buddha）的應身。』越王連忙前往參拜，稱長耳和尚為定光佛出世。長耳和尚只是說：『永明饒舌。』於是結跏趺坐而圓寂。這使得人們參究『永明與長耳』的關係。永明禪師與長耳和尚，都師承雪峰禪師。永明禪師最初住在翠巖天福寺，丁酉年（937年）越王請他住持龍冊寺，就是越王所問的永明禪師。顯德甲寅年（954年），越王開始建造永明寺，請道潛禪師居住。宋建隆辛酉年（961年），道潛禪師圓寂，越王於是請延壽禪師住持永明寺。從辛酉年（961年）往前追溯到庚戌年（950年），總共十一年。那時延壽禪師尚未出世，永明寺也還未建造，怎麼能說越王所問的永明禪師就是延壽禪師的永明寺呢？佛書中像這樣的錯誤頗多，而遺漏之處也不少，暫且等待博學之士詳細考訂后再作續補。序文和綱目卷首，除了自述愿文和原疏之外，只收錄了宋景濂的序、傳法正宗記以及護教編後記兩篇。更不敢乞求文名之士來粉飾。
（這本書已經在癸酉年（1393年）鐫刻完成。到了甲戌年（1394年）秋天，思翁（可能是指一位名叫思翁的人）告假南歸，一見到這本書就非常高興，希望為這本內容洪博、典要的書作序，於是就為這本書加上了冠冕）。
佛祖綱目凡例（終）
佛祖綱目總次
全部綱目內所記載的，雖然西方聖人為大千世界的教主，實際上是遵照東土帝王的花甲之年，編排年號紀年。從序文開始到末卷的助資者姓名為止，分為四十一卷，共十二冊。
第一冊：董序（黃引許跋），自序，凡例，宋序，七佛偈，首捲至十八卷 第二冊：十九捲至二十八卷 第三冊：二十九捲至三十一卷 第四冊：三十二卷 第五冊：三十三卷 第六冊：三十四卷 第七冊
【English Translation】 English version The King of Yue offered a vegetarian meal to monks on his birthday. The King asked Yongming: 'Are there any true monks descended into the world now?' Yongming replied: 'The Venerable Long-Eared Monk is the manifested body of Dipankara Buddha (定光佛).' The King hastened to pay homage, addressing the Long-Eared Monk as the reincarnation of Dipankara. The Long-Eared Monk simply said: 'Yongming is garrulous.' Then he sat in full lotus posture and passed away. This caused people to contemplate the relationship between 'Yongming and Long-Eared.' Both Yongming and the Long-Eared Monk were disciples of Master Xuefeng. Yongming initially resided at Cuiyan Tianfu Temple. In the year Dingyou (937 AD), the King invited him to reside at Longce Temple, which is the Yongming whom the King inquired about. In the year Xiande Jiayin (954 AD), the King began constructing Yongming Temple, inviting Daqian to reside there. In the year Song Jianlong Xinyou (961 AD), Daqian passed away, so the King invited Yanshou to reside at Yongming Temple. Tracing back from Xinyou (961 AD) to Gengxu (950 AD), it's a total of eleven years. At that time, Yanshou had not yet been born, and Yongming Temple had not yet been built. How can it be said that the Yongming whom the King inquired about is the Yongming of Yanshou?
There are many such errors in Buddhist books, and there are also many omissions. Let us wait for learned scholars to examine and supplement them in detail. The preface and the beginning of the table of contents only include Song Jinglian's preface, the Record of the True Lineage of Dharma Transmission, and two postscripts of the Protecting the Teachings Compilation, in addition to the self-described vows and original commentaries. I dare not ask famous literary figures to embellish it.
(This book was already engraved in the year Guiyou (1393 AD). In the autumn of the year Jiaxu (1394 AD), Siweng (possibly referring to a person named Siweng) took leave to return south. Upon seeing this book, he was very pleased and wished to write a preface for this book of vast content and essential principles, so he added a crown to this book).
Table of Contents of the Buddhist Patriarchs (End)
General Order of the Table of Contents of the Buddhist Patriarchs
All the contents recorded in the entire table of contents, although the Western Sage is the teacher of the great thousand worlds, actually follow the sexagenary cycle of the emperors of the Eastern Land, arranging the reign titles and years. From the beginning of the preface to the end of the last volume, listing the names of the contributors, it is divided into forty-one volumes, forming a total of twelve cases.
First Case: Dong's Preface (Huang's Introduction and Xu's Postscript), Self-Preface, Table of Contents, Song's Preface, Seven Buddhas' Gatha, First Volume to Eighteenth Volume Second Case: Nineteenth Volume to Twenty-eighth Volume Third Case: Twenty-ninth Volume to Thirty-first Volume Fourth Case: Thirty-second Volume Fifth Case: Thirty-third Volume Sixth Case: Thirty-fourth Volume Seventh Case
三十五卷 第八䇿 三十六卷 第九䇿 三十七卷之上 第十䇿 三十七卷之下 第十一䇿 三十八卷至三十九卷 第十二䇿 四十卷至四十一卷 自䟦 善信 助貲數目
佛祖綱目總次(終)
No. 1594-D 佛祖綱目緣引
刻分燈錄既竣。則諸善信夙生種子已蘇蘇發動矣。然心空氏弘願深慈。增進無已。且其一生精力。注之佛祖綱目一書。蓋搜輯全藏纂要鉤玄。而用編年法詮次焉。以迦文為教主。以西竺東土諸祖一花五葉為正宗。以經教義觀凈行神足為旁翼。洎宰官長者諸善知識。靡不賅攝。雖仿通載之例。而盡刊七誤之短。採擷參訂。功兼勞倍。洵可謂貝笈之巨筏。法印之金鎞。令學人薰習。其中不待遍閱三乘十二分教。而心知眼孔一時洞開。如渴飲天漿。如饑餐王膳。又如東海狂。且忽游眾香之國。負茲孱子扶筇百藥之肆。其踴躍歡喜。又詎可量哉。卷凡四十。而嬴匯為十二䇿。將托重十二大法力人。流通演化。業有獨任之者。不佞則謂。末法凌夷。盡大地人。迷卻向上一著。與其獨為君子。寧若善與人同。於是乃有分募之脫。悉照徑山規式。各刻姓名卷后。庶幾財法二施。一雨普潤。即半滿功德。不且平等無二乎。莫道心空居士特特漫天頓網打鳳羅龍也。
{ "translations": [ "現代漢語譯本", "第三十五卷", "第八策 第三十六卷", "第九策 第三十七卷之上", "第十策 第三十七卷之下", "第十一策 第三十八卷至第三十九卷", "第十二策 第四十卷至第四十一卷 跋 善信", "助資數目", "《佛祖綱目》總次(終)", "No. 1594-D 《佛祖綱目》緣引", "刻印《分燈錄》完成後，各位善信前世種下的善根已經開始萌動了。然而心空氏的弘大誓願和深切慈悲，還在不斷增進。他一生精力，都傾注在《佛祖綱目》一書上。這本書蒐集了全部佛經的精要，探究了深奧的義理，並且用編年體的方式進行詮釋。以釋迦文（Śākyamuni，佛教創始人）為教主，以西竺（印度）和東土（中國）各位祖師的一花五葉為正宗，以經教、義理、觀行、凈行、神足為輔助。乃至宰官、長者等各位善知識，沒有不包括在內的。雖然模仿了《通鑑》的體例，但改正了其中存在的七處錯誤。採摘精華，仔細修訂，所花費的功夫和辛勞是加倍的。真可以說是佛經寶藏中的巨大竹筏，佛法印證的金鑿。讓學人在其中熏習，不用遍閱三乘十二分教，也能心知眼開。就像口渴時喝到甘甜的天漿，飢餓時吃到美味的王室膳食。又像東海的狂士，忽然遊歷到充滿香氣的佛國。揹著體弱的孩子，拄著枴杖來到百藥彙集的市場。那種踴躍歡喜的心情，又怎麼可以衡量呢？全書共四十卷，彙編為十二策，將要依託十二位具有大法力的人，來流通演化。已經有願意獨自承擔的人了。我認為，末法時代衰敗沒落，所有的人，都迷惑于向上的一著。與其獨自成為君子，不如與人為善。因此才有了分攤募捐的事情，完全按照徑山寺的規矩。各自將姓名刻在卷后，希望財施和法施，像一場雨一樣普遍滋潤。那麼，半滿功德，不也就平等無二了嗎？不要說心空居士特別地漫天撒網，打鳳羅龍啊。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version", "Volume 35", "Eighth Section, Volume 36", "Ninth Section, Volume 37, Part 1", "Tenth Section, Volume 37, Part 2", "Eleventh Section, Volume 38 to 39", "Twelfth Section, Volume 40 to 41, Postscript by Shan Xin", "List of Donations", "Complete Table of Contents of Records of the Lineage of the Buddha (End)", "No. 1594-D Introduction to Records of the Lineage of the Buddha", "Now that the engraving of 'Chronicles of the Lamp' is completed, the seeds of goodness planted in the past lives of all faithful believers are beginning to sprout. Moreover, the profound vows and deep compassion of Master Xinkong continue to grow. He has dedicated his life's energy to the book 'Records of the Lineage of the Buddha'. This book collects the essentials of the entire Buddhist canon, explores profound meanings, and arranges them in chronological order. It takes Śākyamuni (the founder of Buddhism) as the teaching master, and the 'one flower, five petals' of the patriarchs of West India (India) and East Land (China) as the orthodox lineage. It considers the teachings, doctrines, practices, pure conduct, and spiritual powers as supporting wings. It encompasses officials, elders, and all virtuous friends. Although it imitates the style of 'Comprehensive Mirror for Aid in Government', it corrects the seven errors found therein. The effort of selecting, extracting, and revising is doubled. It can truly be called a great raft in the treasure of Buddhist scriptures, and a golden awl for the seal of Dharma. It allows students to learn from it, and without having to read through the entire Tripitaka (Three Baskets) and the twelve divisions of teachings, their minds and eyes can be opened at once. It is like drinking sweet nectar when thirsty, or eating delicious royal food when hungry. It is also like a madman from the East Sea suddenly traveling to a fragrant Buddha land. Carrying a weak child and leaning on a cane in a market full of medicines, the joy and excitement are beyond measure. The entire work consists of forty volumes, compiled into twelve sections, which will rely on twelve people with great Dharma power to circulate and transform. There are already those who are willing to take on this responsibility alone. I believe that in this degenerate age, all people are confused about the ultimate goal. Rather than being a virtuous person alone, it is better to share goodness with others. Therefore, there is the matter of dividing and soliciting donations, following the rules of Jing Mountain Temple. Each person's name will be engraved after the volumes, hoping that both material and Dharma offerings will be like a rain that universally nourishes. Then, wouldn't the merits of partial and complete contributions be equal and without difference? Don't say that Layman Xinkong is specially casting a wide net to catch phoenixes and dragons." ] }
崇禎五年壬申四月 佛示生日黃廷鵠澹志甫題
No. 1594-E 傳法正宗記序
宋 濂
表大法之真傳。起群生之正信。宜莫如書。然而真丹身毒。相去絕遠。梵言華言。重譯或殊。況屢遭滅斥之禍。生乎其後者。必蒐羅墜逸。遍觀會通。然後能定是非之真諛。聞之士茍獲窺其一偏。遂執為確然之論。斯亦過矣。嗚呼辟邪說之謬。固伸正議于千載之下。不有先覺學者。將何所從哉。昔者濂讀涅槃經。及智度論。頗知釋迦文佛以正法授迦葉。世世相傳。具有明證。故自前魏支強梁樓至洛邑。譯續法傳。自七佛至二十五祖婆舍斯多而止。東晉佛䭾跋陀羅至廬山。所譯禪經。自迦葉至二十八祖達摩多羅而止。逮夫後魏之時。崇道屏釋。而沙門曇曜蒼黃逃竄。單錄諸祖之名。匿巖穴間。僅及二十四祖師子尊者而止。佛運重啟。曇曜進為僧統。吉迦夜等遂因之。為付法藏傳。其去前魏已一百九十餘年。東晉亦六十二年矣。東魏那連耶舍至鄴。復備譯西域諸所傳授事蹟。其次第與禪經不差毫髮。則全闕之分。有不待辨而自明矣。唐興曹溪。大弘達磨之道。傳佈益盛。義學者忌之。而神清為甚。乃據法藏傳所列。謂師子遭難。絕嗣不傳。猶以為未足。誣迦葉為小智。不足承佛心印。指禪經實。後來傳
【現代漢語翻譯】 崇禎五年壬申四月（公元1632年）佛示生日，黃廷鵠澹志甫題。
No. 1594-E 《傳法正宗記序》
宋 濂
要彰顯大法的真實傳承，發起眾生的真正信仰，沒有什麼比著書更合適的了。然而，印度（真丹身毒）與我們相隔遙遠，梵語和漢語，經過多次翻譯，難免有所差異。況且佛教屢次遭受滅佛的災禍，後世學者，必須蒐集散失的文獻，廣泛閱讀，融會貫通，然後才能確定是非真偽。求學之人如果只看到片面之詞，就堅執地認為是確鑿的定論，這也是不對的。唉，要駁斥邪說謬論，就必須在千百年后闡揚正義的言論，如果沒有先知先覺的學者，我們將何去何從呢？
過去我（濂）閱讀《涅槃經》和《智度論》，頗爲了解釋迦文佛將正法傳授給迦葉（Kāśyapa，飲光），世世代代相傳，有明確的證據。所以從前魏時期支強梁樓到洛陽，翻譯了《續法傳》，從七佛到第二十五祖婆舍斯多（Vasasita）為止。東晉時期佛䭾跋陀羅（Buddhabhadra）到廬山，所翻譯的《禪經》，從迦葉（Kāśyapa，飲光）到第二十八祖達摩多羅（Dharmatrāta）為止。到了後魏時期，崇尚道教而排斥佛教，沙門曇曜（Tán Yào）倉皇逃竄，只記錄了各位祖師的名字，藏匿在山洞裡，僅記載到第二十四祖師子尊者（Siṃha）為止。佛教的命運重新開啟，曇曜（Tán Yào）被推舉為僧統，吉迦夜（Gīkakāya）等人於是根據他記錄的內容，編寫了《付法藏傳》。這距離前魏已經一百九十多年，距離東晉也六十二年了。東魏時期那連耶舍（Narendrayasas）到鄴城，又完整地翻譯了西域各地所傳授的事蹟，其順序與《禪經》沒有絲毫差別。那麼，是全部還是缺失，不用辨別就能明白了。唐朝興起，曹溪（指慧能）大力弘揚達摩（Bodhidharma）的禪宗之道，傳播更加興盛。義學之士嫉妒他，而神清（Shén Qīng）尤其厲害。於是根據《法藏傳》所列的內容，說師子（Siṃha）遭遇災難，斷絕了傳承，還覺得不夠，誣衊迦葉（Kāśyapa，飲光）是小智慧，不足以繼承佛的心印，指責《禪經》是後來傳抄的。
【English Translation】 In the fourth month of the fifth year of Chongzhen's reign, Ren Shen year (1632 AD), Huang Tinghu Dan Zhifu inscribed on the occasion of Buddha's birthday.
No. 1594-E Preface to the Record of the Orthodox Lineage of Dharma Transmission
By Song Lian
Nothing is more suitable than writing a book to manifest the true transmission of the Great Dharma and to initiate the true faith of all beings. However, India (Zhendan Shendu) is far away from us, and Sanskrit and Chinese, after multiple translations, inevitably have differences. Moreover, Buddhism has repeatedly suffered the disaster of the suppression of Buddhism, and later scholars must collect lost documents, read widely, and integrate them before they can determine the truth of right and wrong. If a scholar only sees a one-sided view and stubbornly believes that it is a definite conclusion, this is also wrong. Alas, to refute heresies and fallacies, we must promote righteous arguments for thousands of years to come. Without enlightened scholars, where shall we turn?
In the past, when I (Lian) read the Nirvana Sutra and the Mahaprajnaparamita Sastra, I came to understand that Shakyamuni Buddha transmitted the Dharma to Kashyapa (Kāśyapa, the one who drinks light), which has been passed down from generation to generation with clear evidence. Therefore, from the Former Wei period, Zhi Qianlianglou to Luoyang, the Continuation of the Dharma Transmission was translated, from the Seven Buddhas to the Twenty-fifth Ancestor Vasasita. During the Eastern Jin Dynasty, Buddhabhadra went to Mount Lu and translated the Dhyana Sutra, from Kashyapa (Kāśyapa, the one who drinks light) to the Twenty-eighth Ancestor Dharmatrāta. By the time of the Later Wei Dynasty, Taoism was promoted and Buddhism was rejected, and the Shramana Tan Yao fled in panic, only recording the names of the ancestors, hiding in caves, and only recorded up to the Twenty-fourth Ancestor Simha. The fate of Buddhism was reopened, and Tan Yao was promoted to the position of Sangha Chief, and Gīkakāya and others then compiled the Record of the Dharma Treasury Transmission based on what he recorded. This was more than 190 years after the Former Wei Dynasty and 62 years after the Eastern Jin Dynasty. During the Eastern Wei Dynasty, Narendrayasas went to Ye City and completely translated the deeds transmitted in various places in the Western Regions, and the order was not different from the Dhyana Sutra. Then, whether it is complete or missing can be understood without discrimination. With the rise of the Tang Dynasty, Caoxi (referring to Huineng) vigorously promoted the Chan School of Bodhidharma, and the spread became more prosperous. Scholars of doctrine were jealous of him, and Shen Qing was especially severe. Therefore, according to the contents listed in the Dharma Treasury Transmission, it was said that Simha encountered disaster and the transmission was cut off, and it was not enough, slandering Kashyapa (Kāśyapa, the one who drinks light) as having little wisdom and not enough to inherit the Buddha's mind-seal, and accusing the Dhyana Sutra of being a later transcription.
會。難以取徴。而好議論之徒。紛紛而起矣。宋明教大師契嵩。讀而病之。博採出三藏記。洎諸家紀載。釋迦為表。三十三祖為傳。持法一千三百四人。為分家略傳。而旁出宗證繼焉。名曰傳法正宗記。復畫佛祖相承之像。明其世系。名曰定祖圖。申述禪經。及西域諸師為證。以辟義學者之妄。名曰正宗論。共十二卷。其衛道之嚴。凜凜乎不可犯也。濂竊聞之。太平真君之七年。魏太武用崔浩言。宣告征鎮佛像胡書皆擊破焚燒。當是時諸種經論。多煨燼之末。屋壁之深藏。蓋至於久而後出。以此觀之。曇曜之流。固未必能見禪經。至於諸師之論義。學者亦未必能盡聞之。顧執一時單錄不全之文。而相為詬病。猶將十指而掩日月之光。一口而吸滄溟之水。多見其不知量也。大師之辨析。夫豈得已者哉。甬東祖杲禪師以誠篤契道汲汲焉。惟恐法輪不運。合衆緣重刻以傳。嗚呼。書不流通。與無書等。大師固有功于宗乘。而杲公之為。則又有功于大師者也。皆不可以不記。因追序其作者之意于首簡云。
No. 1594-F 釋氏護教編後記
宋 濂
西方聖人。以一大事因緣。出現於世。自從鹿野苑中。直至於䟦提河。演說苦空無我無量妙義。隨機鈍利。分為頓漸。無小無大。盡皆攝入薩婆若海。既
【現代漢語翻譯】 現代漢語譯本 難以找到證據。而喜歡議論的人，紛紛出現。宋朝明教大師契嵩，讀後對此感到憂慮，廣泛蒐集三藏的記載，以及各家的記錄，以釋迦牟尼佛為本紀，三十三祖為列傳，記載了一千三百零四位持法者，作為分家略傳，並在旁邊附上宗門論證，名為《傳法正宗記》。又繪製佛祖相承的畫像，標明其世系，名為《定祖圖》。詳細闡述禪經，以及西域諸位法師的論證，用來駁斥義學者的謬誤，共十二卷。他捍衛佛法的嚴謹，令人敬畏不可侵犯。我宋濂私下聽說，太平真君七年（446年），北魏太武帝聽信崔浩的建議，下令征討各地的佛像和胡人的經書，全部擊毀焚燒。當時各種經論，大多在焚燒后殘餘，或被深深藏在屋壁之中，經過很久才重見天日。由此看來，曇曜等人，未必能見到禪經，至於各位法師的論義，學者們也未必能全部聽到。只抓住一時片面不完整的文字，就互相指責，就像用十個手指遮擋太陽月亮的光芒，用一口氣吸乾大海的水，實在是太不自量力了。大師的辨析，難道是不得已而為之嗎？甬東祖杲禪師以誠懇篤實的態度契合佛道，急切地唯恐法輪不轉，集合眾人之力重新刻印流傳。唉！書籍不流通，就和沒有書一樣。大師對宗門有功勞，而杲公的作為，又對大師有功勞。這些都不可以不記載。因此在書的首篇追述作者的意圖。
No. 1594-F 釋氏護教編後記
宋 濂
西方聖人，以一大事因緣（爲了一個重要的原因）出現於世。自從鹿野苑中，直到䟦提河，演說苦、空、無我、無量妙義，根據眾生根性的鈍利，分為頓教和漸教。無論大小，全部攝入薩婆若海（一切智慧之海）。
【English Translation】 English version It is difficult to find evidence. And those who love to argue arise in droves. The Mingjiao Master Qisong of the Song Dynasty, after reading it, was troubled by it. He widely collected records from the Tripitaka, as well as records from various schools, taking Shakyamuni Buddha as the basic record, the thirty-three patriarchs as biographies, and recording one thousand three hundred and four Dharma holders as brief biographies of separate lineages, with accompanying lineage proofs, called 'Records of the Orthodox Transmission of the Dharma'. He also drew images of the Buddha and patriarchs in succession, marking their lineage, called 'Chart of Determining the Ancestors'. He elaborated on the Chan Sutras, as well as the arguments of various Western Region masters, to refute the fallacies of the scholars of doctrine, totaling twelve volumes. His defense of the Dharma was so rigorous that it was inviolable. I, Song Lian, have privately heard that in the seventh year of the Taiping Zhenjun era (446 AD), Emperor Taiwu of the Northern Wei Dynasty, heeding the advice of Cui Hao, ordered the conquest of Buddhist images and barbarian scriptures in various towns, all of which were destroyed and burned. At that time, most of the various scriptures and treatises were remnants after the burning, or were deeply hidden in the walls of houses, and only reappeared after a long time. From this perspective, Tan Yao and others may not have been able to see the Chan Sutras, and as for the arguments of the various masters, scholars may not have been able to hear them all. Grasping only temporary, incomplete texts and criticizing each other is like using ten fingers to cover the light of the sun and moon, or using one breath to suck up the water of the vast ocean, which is truly overestimating oneself. Was the master's analysis not a last resort? Chan Master Zugao of Yongdong sincerely and earnestly conformed to the Way, anxiously fearing that the Dharma wheel would not turn, and gathered the strength of the masses to re-engrave and disseminate it. Alas! Books that do not circulate are the same as having no books. The master has merit for the lineage, and Gong Zugao's actions have merit for the master. These should not go unrecorded. Therefore, I trace the author's intention in the first chapter.
No. 1594-F Postscript to the Compilation of Defending Buddhism
Song Lian
The Western Sage appeared in the world because of a great cause and condition (a significant reason). From the Deer Park to the Bahti River, he expounded the wonderful meanings of suffering, emptiness, non-self, and immeasurability, dividing them into sudden and gradual teachings according to the sharpness and dullness of beings' faculties. Whether small or large, all are included in the ocean of Sarvajna (the ocean of all wisdom).
滅度后。其弟子阿難陀。多聞總持。有大智慧。結集為修多羅藏。而諸尊者或后或先。各闡化源。優波離集四部律。謂之毗尼。金剛薩埵。于毗盧遮那前。親受瑜伽五部。謂之秘密章句。無著天親頻升知足天宮。咨參慈氏。相與造論。發明大乘。謂之唯識宗旨。西竺龍勝。以所得毗羅之法。弘其經要。謂之中觀論。燉煌杜法順。深入華嚴不思議境。大宣玄旨。謂之華嚴法界觀。毗尼之法。魏嘉平初。曇柯羅始持僧祇戒本。至洛陽。而曇無德曇諦等。繼之立羯磨法。唐南山澄照律師道宣。作疏明之。四分律遂大行。是為行事防非止惡之宗。薩埵以瑜伽授龍猛。猛授龍智。智授金剛智。唐開元中。智始來中國。大建曼茶羅法事。大智道氤。大慧一行及不空三藏。咸師尊之。是為瑜伽微妙秘密之宗。唐貞觀三年。三藏玄奘往西域諸國。會戒賢于那蘭陀寺。因受唯識宗旨以歸。授慈恩窺基。基乃網羅舊說。廣制疏論。是為三乘法相顯理之宗。梁陳之間。北齊惠聞。因讀中觀論。悟旨。遂遙禮龍勝為師。開空假中三觀止觀法門。以法華宗旨。授慧思。思授天臺國師智覬。覬授灌頂。頂授智威。智威授惠威。惠威授玄朗。朗授湛然。是為四教法性觀行之宗。隋末順以法界觀授智儼。儼授賢首法藏。至清涼大統國師澄觀。追宗其學。
【現代漢語翻譯】 滅度（涅槃）后，釋迦牟尼佛的弟子阿難陀（Ananda），以其廣博的學識和總持（Dharani，記憶和保持佛法）的能力，以及大智慧，結集了修多羅藏（Sutra Pitaka，經藏）。而其他的尊者們，或先或后，各自闡述教化的源流。優波離（Upali）結集了四部律，稱為毗尼（Vinaya，戒律）。 金剛薩埵（Vajrasattva），在毗盧遮那佛（Vairocana）前，親自接受了瑜伽五部，稱為秘密章句。無著（Asanga）和天親（Vasubandhu）菩薩頻繁升到知足天宮（Tushita Heaven），向慈氏菩薩（Maitreya）請教，共同造論，闡明大乘佛教，稱為唯識宗旨。 西竺（古印度）的龍勝（Nagarjuna），以所得的毗羅之法，弘揚其經要，稱為中觀論。燉煌（今甘肅敦煌）的杜法順，深入華嚴不思議境界，大力宣揚玄妙的旨意，稱為華嚴法界觀。 毗尼（Vinaya，戒律）之法，在魏嘉平初年（249年），曇柯羅（Dharmakala）開始持僧祇戒本，到達洛陽。曇無德（Dharmaguptaka）、曇諦（Dharmasatya）等人，繼承並建立了羯磨法（Karma，業）。唐朝（618年-907年）南山澄照律師道宣（Daoxuan），作疏解釋闡明，四分律（Dharmaguptaka Vinaya）因此得以大行，這是行事防非止惡之宗。 金剛薩埵（Vajrasattva）將瑜伽傳授給龍猛（Nagarjuna），龍猛傳授給龍智（Nagarbodhi），龍智傳授給金剛智（Vajrabodhi）。唐開元（713年-741年）年間，金剛智開始來到中國，大建曼茶羅（Mandala，壇城）法事。大智道氤、大慧一行以及不空三藏（Amoghavajra），都尊他為師。這是瑜伽微妙秘密之宗。 唐貞觀三年（629年），三藏玄奘（Xuanzang）前往西域諸國，在那蘭陀寺（Nalanda）會見戒賢（Silabhadra），因此接受了唯識宗旨而歸。回國後傳授給慈恩窺基（Kuiji），窺基於是網羅舊說，廣泛地製作疏論，這是三乘法相顯理之宗。 梁陳（502年-589年）之間，北齊（550年-577年）的慧聞，因讀中觀論，領悟了旨意，於是遙禮龍勝（Nagarjuna）為師，開創了空假中三觀止觀法門，以法華宗旨，傳授給慧思，慧思傳授給天臺國師智覬（Zhiyi），智覬傳授給灌頂，灌頂傳授給智威，智威傳授給惠威，惠威傳授給玄朗，玄朗傳授給湛然，這是四教法性觀行之宗。 隋末（618年）杜順以法界觀傳授給智儼，智儼傳授給賢首法藏，到清涼大統國師澄觀，追隨宗奉其學。
【English Translation】 After the Parinirvana (passing away), Ananda (釋迦牟尼佛's disciple known for his excellent memory), the disciple of Shakyamuni Buddha, with his extensive learning, Dharani (ability to retain teachings), and great wisdom, compiled the Sutra Pitaka (collection of discourses). Other venerable ones, either before or after, each expounded the source of their teachings. Upali (one of the ten principal disciples of the Buddha) compiled the four-part Vinaya (code of conduct), known as the Vinaya. Vajrasattva (Bodhisattva representing the purification of karma), in front of Vairocana Buddha (the universal Buddha), personally received the five sections of Yoga, known as the secret chapters and verses. Asanga (founder of the Yogacara school) and Vasubandhu (Asanga's brother, also a key figure in Yogacara) frequently ascended to Tushita Heaven (the heaven of contentment) to consult with Maitreya Bodhisattva (the future Buddha), and together they created treatises to elucidate Mahayana Buddhism, known as the Yogacara school. Nagarjuna (founder of the Madhyamaka school) of West India, using the method of the Prajna (wisdom) he obtained, propagated the essentials of the scriptures, known as the Madhyamaka-karika (Fundamental Verses on the Middle Way). Du Fa-shun of Dunhuang (a city in Gansu, China), deeply entered the inconceivable realm of the Avatamsaka Sutra (Flower Garland Sutra), and greatly proclaimed the profound meaning, known as the Huayan Dharma-dhatu contemplation. The Vinaya (code of conduct) teachings, in the early years of Jiaping of the Wei dynasty (249 AD), Dharmakala (an Indian monk) began to uphold the Pratimoksha (monastic rules) of the Mahasamghika school and arrived in Luoyang. Dharmaguptaka (founder of the Dharmaguptaka school) and Dharmasatya (another monk) and others, continued and established the Karma (ritual) practices. During the Tang dynasty (618-907 AD), Daoxuan (founder of the Vinaya school in China), the Vinaya master of Nanshan, wrote commentaries to explain it, and the Dharmaguptaka Vinaya (one of the four main Vinaya lineages) thus became widely practiced. This is the school of preventing misconduct and stopping evil through actions. Vajrasattva (Bodhisattva representing the purification of karma) transmitted Yoga to Nagarjuna (founder of the Madhyamaka school), Nagarjuna transmitted it to Nagabodhi (Indian tantric master), and Nagabodhi transmitted it to Vajrabodhi (one of the eight patriarchs of Shingon Buddhism). During the Kaiyuan era of the Tang dynasty (713-741 AD), Vajrabodhi began to come to China and greatly established Mandala (sacred diagram) rituals. Dazhi Daoyin, Dahui Yixing, and Amoghavajra (one of the most influential tantric Buddhist translators) all revered him as their teacher. This is the school of the subtle and secret Yoga. In the third year of the Zhenguan era of the Tang dynasty (629 AD), the Tripitaka master Xuanzang (a Chinese Buddhist monk, scholar, translator, and pilgrim) went to the countries of the Western Regions and met Silabhadra (an Indian Buddhist monk and scholar) at Nalanda Monastery (ancient center of higher learning in India), and thus received the Yogacara teachings and returned. After returning to China, he transmitted it to Kuiji (Xuanzang's main disciple), and Kuiji then gathered old theories and widely created commentaries and treatises. This is the school of revealing the principles of the Dharma characteristics of the Three Vehicles. Between the Liang and Chen dynasties (502-589 AD), Huiwen of the Northern Qi dynasty (550-577 AD), upon reading the Madhyamaka-karika (Fundamental Verses on the Middle Way), realized its meaning, and thus remotely paid homage to Nagarjuna (founder of the Madhyamaka school) as his teacher, and opened the three contemplations of emptiness, provisionality, and the middle way, and the Samatha-vipassana (calm abiding and insight) meditation method. Using the teachings of the Lotus Sutra, he transmitted it to Huisi, Huisi transmitted it to Zhiyi (founder of the Tiantai school), the national teacher of Tiantai, Zhiyi transmitted it to Guanding, Guanding transmitted it to Zhiwei, Zhiwei transmitted it to Huiwei, Huiwei transmitted it to Xuanlang, and Xuanlang transmitted it to Zhanran. This is the school of the four teachings of Dharma-nature contemplation and practice. At the end of the Sui dynasty (618 AD), Dushun transmitted the Dharma-dhatu contemplation to Zhiyan, Zhiyan transmitted it to Xianshou Fazang, and to Qingliang Datong Guoshi Chengguan, who followed and revered his teachings.
著華嚴疏論數百萬言。圭峰宗密繼之。而其化廣被西方。是為一念圓融具德之宗。瑜伽久亡。南山亦僅存。其盛行於今者。唯天臺慈恩賢首而已。此則世之所謂教者也。世尊大法。自迦葉二十八傳。至菩提達摩。達摩悲學佛者纏蔽于竹帛間。乃弘教外別傳之旨。不立文字而見性成佛。達摩傳慧可。可傳僧璨。璨傳道信。信傳弘忍。忍傳曹溪大鑒禪師惠能。而其法特盛。能之二弟子。懷讓行思。皆深入其閫奧。讓傳道一。一之學。江西宗之。其傳為懷海。海傳希運。運傳臨濟慧照大師義玄。玄立三玄門。策厲學徒。是為臨濟之宗。海之旁出。為溈山大圓禪師靈祐。祐傳仰山智通大師慧寂。父唱子和。微妙玄機。不可湊泊。是為溈仰之宗。思傳希遷。遷之學。湖南宗之。其傳為道悟。悟傳崇信。信傳宣鑒。鑒傳義存。存傳雲門匡真大師文偃。偃之氣宇如王。三句之設。如青天震雷。聞者掩耳。是為雲門之宗。玄沙師備。偃之同門友也。其傳為桂琛。琛傳法眼大師文益。益雖依華嚴六相唱明宗旨。迥然獨立。不涉凡情。是為法眼之宗。遷之旁出。為藥山惟儼。儼以寶鏡三昧五位。顯三種滲漏。傳曇晟。晟傳洞山悟本大師良價。價傳曹山元證大師本寂。而復大震。是為曹洞之宗。法眼再傳。至延壽。流入高句驪。仰山三傳之芭
蕉徹。當石晉開運中。遂亡弗繼。雲門曹洞僅不絕如線。唯臨濟一宗。大用大機。震盪無際。若聖若凡。無不宗仰。此則世之所謂禪者也。嗚呼。教之與禪。本無二門。依教修行。蓋不出於六度梵行。而禪定特居其一。繇眾生根有不齊。故先佛示化。亦不免其異耳。柰何後世各建門庭。互相盾矛。教則譏禪。滯乎空寂。禪則譏教。泥乎名相。籍籍紛紛。莫克有定。是果何為者耶。此則教禪異涂。猶可說也。自禪一宗言之。佛大勝多。與達摩同學禪觀。達摩則遠契真宗。勝多所見一差。遂分為有相無相定慧戒行無得寂靜六門。非達摩辟之。安能至今廓如也。慧能與神秀。同受法于弘忍。能則為頓宗。秀則別為漸宗。荊吳秦洛各行其教。道一神會又同出于能者也。道一則密受心印。神會則複流于知解。一去弗返。而其末流若大珠明教慈受輩。尚何以議為哉。自教一宗言之。慈恩立三教。天臺則分四教。賢首則又分五教。粗妙各見。漸圓互指。終不能歸之一致。可勝嘆哉。此雖通名為教。各自立宗。猶可說也。自夫本教之內言之。律學均以南山為宗。真悟智圓律師允堪著會正記等文。識者謂其超出六十家釋義之外。何不可者。至大智律師元照。復別以法華開顯圓意。作資持記。又與會正之師殊指矣。不特此也。四明法智尊者
知禮。孤山法慧大師智圓。同祖天臺。同學心觀。真妄之異觀。三諦之異說。既已牴牾之甚。霅川仁岳。以禮之弟子。又操戈入室。略不相容。諫書辨謗之作。逮今猶使人凜然也。其他尚可以一二數之哉。嗚呼。毗盧華藏圓滿廣大。遍河沙界無欠無餘。非相而相。非緣而緣。非同而同。非別而別。茍涉思惟。即非聖諦。又何在分教與禪之異哉。又何在互相盾矛業擅專門哉。又何在操戈相攻遽背其師說哉。雖然適長安者。南北異涂。東西殊轍。及其所至。未嘗不同。要在善學者慎夫所趨而已。比丘永壽。嘗以閩僧一源所著護教編示予。自大迦葉至於近代諸師。皆有傳贊。文辭簡古。誠奇作也。壽獨惜其不著教禪承傳同異之詳。請予為記。以補其闕略。予因以所聞。䟽之如右。文繁而不殺者。欲其事之著明。蓋不得不然也。
王忠文公袆叢錄中。載佛學一篇。與此文同。末一段云。佛之為道。本無二門。自去聖既邈。源遠而流益分。於是師異指殊。各建戶庭。互相矛盾。禪則譏教。為滯于名相。教則譏禪。為溺於空寂。若律之為用。雖禪教所共持。而取捨各不同。至於為教禪之學者。又各立異以取勝。一彼一此。不相出入。自教宗言之。慈恩立三教。天臺則分四教。賢首則又為五教。自禪宗言之。慧能與神秀。同受
【現代漢語翻譯】 現代漢語譯本： 知禮（僧人名）。孤山法慧大師智圓（僧人名），與天臺宗同宗。同學心觀（佛教術語，指內心的觀照）。真妄（佛教術語，指真實與虛妄）的差異觀，三諦（佛教術語，指空、假、中三諦）的差異說，既然已經牴觸得很厲害。霅川仁岳（僧人名），作為知禮的弟子，又拿起武器進入室內（比喻內部爭鬥），略微不能相容。諫書辨謗的著作，到現在還使人感到凜然。其他還可以一一列舉嗎？ 唉！毗盧（佛名）華藏（佛教術語，指華藏世界）圓滿廣大，遍佈河沙世界沒有欠缺沒有剩餘。非相而相（指不是有形之相，而是法身之相），非緣而緣（指不是因緣和合，而是自性本具），非同而同（指不是相同，而是本體相同），非別而別（指不是差別，而是作用差別）。如果涉及思惟，就不是聖諦（佛教術語，指最高的真理）。又何必區分教（佛教宗派）與禪（佛教宗派）的差異呢？又何必互相矛盾，各自擅長專門的領域呢？又何必拿起武器互相攻擊，竟然違背其師父的說法呢？ 雖然前往長安的人，南北道路不同，東西車轍不同，但是到達的地方，未嘗不同。關鍵在於善於學習的人謹慎所趨向的地方罷了。比丘永壽（僧人名），曾經把閩僧一源（僧人名）所著的《護教編》給我看，從大迦葉（佛教人物，禪宗初祖）到近代諸位法師，都有傳記讚頌，文辭簡練古樸，確實是奇特的著作。永壽唯獨惋惜其沒有詳細記載教禪承傳的相同與不同之處，請我為之作記，以補充其缺失遺漏。我因此把所聽聞的，疏略地記載在右邊。文字繁多而不刪減，是想要把事情記載得明白清楚，大概不得不這樣。 王忠文公袆（人名）的《叢錄》中，記載一篇佛學文章，與此文相同。最後一段說，佛的道，本來沒有二門。自從遠離聖人很久，源頭遠而流水分得更開，於是老師的見解不同，各自建立門戶，互相矛盾。禪宗就譏諷教宗，認為其拘泥於名相。教宗就譏諷禪宗，認為其沉溺於空寂。至於律宗的作用，雖然禪宗和教宗共同持守，但是取捨各不相同。至於作為教禪的學者，又各自樹立差異來取勝，一個肯定這個，一個肯定那個，互不相容。從教宗來說，慈恩宗（佛教宗派）立三教，天臺宗（佛教宗派）則分四教，賢首宗（佛教宗派）則又分為五教。從禪宗來說，慧能（佛教人物，禪宗六祖）與神秀（佛教人物），一同接受
【English Translation】 English version: Zhi Li (name of a monk). Master Zhiyuan (name of a monk) of Gushan Fahui, belonged to the same Tiantai school. They studied 'Xin Guan' (a Buddhist term referring to inner contemplation) together. The different views on 'zhen wang' (Buddhist terms referring to truth and illusion), and the different explanations of the 'three truths' (Buddhist terms referring to emptiness, provisional existence, and the middle way), had already become quite contradictory. Renyue of Zhouchuan (name of a monk), as a disciple of Zhi Li, even took up arms and entered the room (a metaphor for internal strife), being slightly incompatible. The works of admonishing letters and defending against slander still make people feel awe even now. Can other such instances be listed one by one? Alas! Vairocana (name of a Buddha) and the Flower Adornment (a Buddhist term referring to the Flower Adornment World) are complete and vast, pervading countless worlds like the sands of the Ganges, with nothing lacking and nothing remaining. 'Not form, yet form' (referring to not being a physical form, but the form of the Dharma body), 'not conditioned, yet conditioned' (referring to not being conditioned by causes, but being inherently self-existent), 'not the same, yet the same' (referring to not being identical, but having the same essence), 'not different, yet different' (referring to not being different, but having different functions). If it involves thinking, then it is not the 'supreme truth' (a Buddhist term referring to the highest truth). Why bother distinguishing the differences between 'Jiao' (Buddhist schools emphasizing doctrine) and 'Chan' (Buddhist schools emphasizing meditation)? Why bother contradicting each other, each specializing in their own field? Why bother taking up arms to attack each other, even going against the teachings of their master? Although those who go to Chang'an, the roads are different in the north and south, and the ruts are different in the east and west, but the places they arrive at are never different. The key lies in the learner being cautious about where they are heading. Bhikshu Yongshou (name of a monk) once showed me the 'Protecting the Teachings Compilation' written by the monk Yiyuan of Min (name of a monk), from Mahakasyapa (Buddhist figure, the first patriarch of Zen) to the modern masters, all have biographies and praises, the writing is concise and ancient, indeed a unique work. Yongshou only regretted that it did not record in detail the similarities and differences in the transmission of Jiao and Chan, and asked me to write a record for it, to supplement its omissions. Therefore, I have recorded what I have heard on the right. The text is lengthy and not reduced, because I want to record things clearly, and it is probably necessary to do so. In Wang Zhongwengong Yi's (name of a person) 'Collected Records', there is a Buddhist article that is the same as this article. The last paragraph says that the Buddha's path originally has no two doors. Since it has been a long time since we left the sages, the source is far away and the streams are more divided, so the teachers' views are different, and they each establish their own households, contradicting each other. The Chan school criticizes the Jiao school for being stuck in names and forms. The Jiao school criticizes the Chan school for being immersed in emptiness and silence. As for the function of the Vinaya school, although the Chan and Jiao schools both uphold it, the choices are different. As for the scholars of Jiao and Chan, they each establish differences to win, one affirming this, one affirming that, and they are incompatible with each other. From the perspective of the Jiao school, the Ci'en school (a Buddhist school) establishes three teachings, the Tiantai school (a Buddhist school) divides four teachings, and the Xianshou school (a Buddhist school) divides five teachings. From the perspective of the Chan school, Huineng (Buddhist figure, the sixth patriarch of Zen) and Shenxiu (Buddhist figure) both received
法于弘忍。能則為頓宗。秀則為漸宗。道一神會同出於能。道一則密契心印。神會則複流于知解。其不同如此。至若天臺教宗之一也。而四明知禮。孤山智圓。性善性惡之說。如冰炭之不相投。臨濟禪宗之一也。而或以棒或以喝。至橫川珙。則復以聲偈。其示人之要。如枘鑿之不相合。支派乖錯。論說紛紜。殆不得而悉數也。忠文與文憲。同里同門。故其問學之相合如此。
No. 1594-G 敘七佛
傳燈錄云。古佛應世。綿歷無窮。難以悉數。現在賢劫。有千如來。暨于釋迦。但紀七佛。案長阿含經云。七佛精進力。放光滅闇冥。各各坐樹下。于中成正覺。又曼殊室利。為七佛祖師。金華善慧大士。登松山嵿行道。感七佛引前。維摩接后。今之撰述。斷自七佛而下。
毗婆尸佛(過去莊嚴劫第九百九十八尊)
長阿含云。人壽八萬歲時。此佛出世。種剎利。姓拘利若。父盤頭。母盤頭婆提。居盤頭婆提城。坐波波羅樹下。說法三會。度三十四萬八千人。神足二。一騫茶。二提舍。侍者無憂。子方膺 偈曰。身從無相中受生。猶如幻出諸形像。幻人心識本來無。罪福皆空無所住。
尸棄佛(莊嚴劫第九百九十九尊)
長阿含云。人壽七萬歲時出世。種剎利。姓拘利若。父
【現代漢語翻譯】 現代漢語譯本： 弘忍大師傳法，慧能大師創立頓悟宗，神秀大師創立漸悟宗。道一禪師和神會禪師都出自慧能門下。道一禪師秘密地契合了心印，而神會禪師又流於知解。他們的不同之處就在這裡。至於天臺宗，也是一個教派，但四明知禮法師和孤山智圓法師，關於人性本善還是本惡的說法，就像冰和炭一樣互不相容。臨濟宗也是禪宗的一個分支，有的用棒喝，到了橫川珙禪師，又用聲偈。他們開示人的要點，就像榫頭和卯眼一樣不相合。支派乖錯，論說紛紜，幾乎無法一一列舉。忠文和文憲是同鄉同門，所以他們的問學如此相合。
No. 1594-G 敘七佛
《傳燈錄》記載，古佛應世，綿延無窮，難以悉數。現在賢劫，有千位如來，加上釋迦牟尼佛，但只記載七佛。根據《長阿含經》記載，七佛精進力，放光滅闇冥，各自坐在樹下，于其中成就正覺。又曼殊室利菩薩是七佛的祖師。金華善慧大士登上松山頂修行，感應到七佛在前引導，維摩詰菩薩在後接應。現在撰述的，就從七佛開始。
毗婆尸佛（Vipasyin）（過去莊嚴劫第九百九十八尊）
《長阿含經》記載，人壽八萬歲時，此佛出世。種姓剎帝利（Kshatriya），姓拘利若（Kondanna）。父親盤頭（Bandhu），母親盤頭婆提（Bandhumati）。居住在盤頭婆提城（Bandhumati）。坐在波波羅樹（Patala tree）下。說法三次，度化三十四萬八千人。神足弟子二人，一為騫茶（Khandha），二為提舍（Tissa）。侍者無憂（Asoka）。兒子方膺（Samana）。偈語說：身從無相中受生，猶如幻出諸形像。幻人心識本來無，罪福皆空無所住。
尸棄佛（Sikhin）（莊嚴劫第九百九十九尊）
《長阿含經》記載，人壽七萬歲時出世。種姓剎帝利（Kshatriya），姓拘利若（Kondanna）。父親……
【English Translation】 English version: Following Hongren (弘忍), Huineng (慧能) established the Sudden Enlightenment school, while Shenxiu (神秀) established the Gradual Enlightenment school. Daoyi (道一) and Shenhui (神會) both originated from Huineng. Daoyi secretly aligned with the mind-seal, while Shenhui reverted to intellectual understanding. Such is their difference. As for the Tiantai (天臺) school, it is also a sect, but the views of Siming Zhili (四明知禮) and Gushan Zhiyuan (孤山智圓) on whether human nature is inherently good or evil are as incompatible as ice and charcoal. The Linji (臨濟) school is also a branch of Chan (禪), with some using blows and shouts, while Hengchuan Gong (橫川珙) used sound-gathas. Their essential points of instruction are as mismatched as mortise and tenon. The branches are divergent, and the arguments are numerous, almost impossible to enumerate. Zhongwen (忠文) and Wenxian (文憲) were from the same village and same school, hence their learning was so aligned.
No. 1594-G Preface to the Seven Buddhas
The Transmission of the Lamp records that ancient Buddhas appeared in the world for countless eons, making them difficult to enumerate. In the present Fortunate Aeon, there are a thousand Tathagatas, including Shakyamuni (釋迦), but only seven Buddhas are recorded. According to the Longer Agama Sutra, the seven Buddhas' power of diligence emits light and extinguishes darkness, each sitting under a tree, attaining perfect enlightenment within. Furthermore, Manjushri (曼殊室利) Bodhisattva is the ancestral teacher of the seven Buddhas. The great worthy Shanhui (善慧) of Jinhua (金華) ascended Song Mountain (松山) peak to practice, sensing the seven Buddhas leading the way and Vimalakirti (維摩詰) receiving from behind. The present compilation begins with the seven Buddhas.
Vipasyin Buddha (毗婆尸佛) (The 998th Buddha of the past Adorned Aeon)
The Longer Agama Sutra records that this Buddha appeared when humans lived for 80,000 years. His clan was Kshatriya (剎帝利), his surname was Kondanna (拘利若). His father was Bandhu (盤頭), and his mother was Bandhumati (盤頭婆提). He resided in the city of Bandhumati (盤頭婆提城). He sat under a Patala tree (波波羅樹). He preached three times, converting 348,000 people. His two foremost disciples were Khandha (騫茶) and Tissa (提舍). His attendant was Asoka (無憂). His son was Samana (方膺). The verse says: 'The body is born from the unconditioned, like illusions manifesting various forms. The illusory mind and consciousness are originally empty, without dwelling in merit or demerit.'
Sikhin Buddha (尸棄佛) (The 999th Buddha of the Adorned Aeon)
The Longer Agama Sutra records that he appeared when humans lived for 70,000 years. His clan was Kshatriya (剎帝利), his surname was Kondanna (拘利若). His father was...
明相。母光耀。居光相城。坐芬陀利樹下。說法三會。度人二十五萬。神足二。一阿毗浮。二婆婆。侍者忍行。子無量 偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。
毗舍浮佛(莊嚴劫第一千尊)
長阿含云。人壽□萬歲時出世。種剎利。姓拘利若。父善燈。母稱戒。居無逾城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅。子妙覺 偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。
拘留孫佛(現在賢劫第一賢)
長阿含云。人壽四萬歲時出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺。子上勝 偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。
拘那含牟尼佛(賢劫第二尊)
長阿含云。人壽三萬歲時出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓。侍者安和。子導師 偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。
迦葉佛(賢劫第三尊)
【現代漢語翻譯】 現代漢語譯本： 明相佛（Dīpaṃkara Buddha）：母親名為光耀，居住在光相城。坐在芬陀利樹下，說法三次，度化二十五萬人。兩位神足弟子是：阿毗浮（Abhibhū）和婆婆（Bhava）。侍者是忍行。兒子名為無量。 偈語說：發起諸善法，其本性是幻；造作諸惡業，其本性也是幻。身體如同聚沫，心念如同風。幻化出的事物沒有根源，沒有真實自性。
毗舍浮佛（Vipaśyin Buddha）（莊嚴劫第一千尊）： 《長阿含經》記載，在人壽八萬歲時出世。種姓是剎帝利，姓拘利若（Koṇḍañña）。父親名為善燈，母親名為稱戒。居住在無逾城。坐在婆羅樹下，說法兩次，度化十三萬人。兩位神足弟子是：扶游（Phussa）和郁多摩（Uttama）。侍者是寂滅。兒子名為妙覺。 偈語說：假借四大（地、水、火、風）和合而成身體，心本來沒有生起，因外境而有。如果外境不存在，心也就不存在。罪與福如同幻象，生起后也會滅去。
拘留孫佛（Krakucchanda Buddha）（現在賢劫第一尊）： 《長阿含經》記載，在人壽四萬歲時出世。種姓是婆羅門，姓迦葉（Kāśyapa）。父親名為禮得，母親名為善枝。居住在安和城。坐在尸利沙樹下，說法一次，度化四萬人。兩位神足弟子是：薩尼（Sañjīva）和毗樓（Virocana）。侍者是善覺。兒子名為子上勝。 偈語說：見到身體沒有實性，就是見到佛身；了知心念如幻，就是了知佛的幻化。了達身心本性空寂，這樣的人與佛有什麼差別呢？
拘那含牟尼佛（Kanakamuni Buddha）（賢劫第二尊）： 《長阿含經》記載，在人壽三萬歲時出世。種姓是婆羅門，姓迦葉（Kāśyapa）。父親名為大德，母親名為善勝。居住在清凈城。坐在烏暫婆羅門樹下，說法一次，度化三萬人。兩位神足弟子是：舒槃那（Śubhaṇa）和郁多樓（Uttarala）。侍者是安和。兒子名為導師。 偈語說：佛不見身而知是佛，如果執著于實有之知，那就不是佛。智者能夠了知罪的本性是空，坦然不畏懼生死。
迦葉佛（Kāśyapa Buddha）（賢劫第三尊）：
English version: Dīpaṃkara Buddha: His mother was named Guangyao, and he resided in Guangxiang City. He sat under a Puṇḍarīka tree, preached the Dharma three times, and converted 250,000 people. His two chief disciples with supernatural powers were Abhibhū and Bhava. His attendant was Renxing. His son was named Wuliang. The verse says: 'The origin of all good dharmas is illusory; the creation of all evil karmas is also illusory. The body is like a mass of foam, and the mind is like the wind. Illusions arise without roots and without real nature.'
Vipaśyin Buddha (the 1,000th Buddha of the Bhadrakalpa): The Dirgha Agama says that he appeared when people's lifespan was 80,000 years. His caste was Kshatriya, and his clan was Koṇḍañña. His father was named Shandeng, and his mother was named Chengjie. He resided in Wuyu City. He sat under a Banyan tree, preached the Dharma twice, and converted 130,000 people. His two chief disciples with supernatural powers were Phussa and Uttama. His attendant was Jimie. His son was named Miaojue. The verse says: 'The body is formed by borrowing the four great elements (earth, water, fire, and wind). The mind originally has no birth, but arises due to external conditions. If the external conditions do not exist, the mind also does not exist. Sin and blessing are like illusions, arising and then ceasing.'
Krakucchanda Buddha (the first Buddha of the present Bhadrakalpa): The Dirgha Agama says that he appeared when people's lifespan was 40,000 years. His caste was Brahmin, and his clan was Kāśyapa. His father was named Lide, and his mother was named Shanzhi. He resided in Anhe City. He sat under a Sirisa tree, preached the Dharma once, and converted 40,000 people. His two chief disciples with supernatural powers were Sañjīva and Virocana. His attendant was Shanjue. His son was named Zishang. The verse says: 'Seeing that the body has no real nature is seeing the Buddha's body; understanding that the mind is like an illusion is understanding the Buddha's illusion. Understanding that the original nature of body and mind is empty, what difference is there between such a person and the Buddha?'
Kanakamuni Buddha (the second Buddha of the Bhadrakalpa): The Dirgha Agama says that he appeared when people's lifespan was 30,000 years. His caste was Brahmin, and his clan was Kāśyapa. His father was named Dade, and his mother was named Shansheng. He resided in Qingjing City. He sat under a Udumbara tree, preached the Dharma once, and converted 30,000 people. His two chief disciples with supernatural powers were Śubhaṇa and Uttarala. His attendant was Anhe. His son was named Daoshi. The verse says: 'The Buddha knows he is the Buddha without seeing the body. If there is real knowledge, then there is no other Buddha. The wise can know that the nature of sin is empty, and are fearless of birth and death.'
Kāśyapa Buddha (the third Buddha of the Bhadrakalpa):
【English Translation】 English version: Dīpaṃkara Buddha: His mother was named Guangyao, and he resided in Guangxiang City. He sat under a Puṇḍarīka tree, preached the Dharma three times, and converted 250,000 people. His two chief disciples with supernatural powers were Abhibhū and Bhava. His attendant was Renxing. His son was named Wuliang. The verse says: 'The origin of all good dharmas is illusory; the creation of all evil karmas is also illusory. The body is like a mass of foam, and the mind is like the wind. Illusions arise without roots and without real nature.'
Vipaśyin Buddha (the 1,000th Buddha of the Bhadrakalpa): The Dirgha Agama says that he appeared when people's lifespan was 80,000 years. His caste was Kshatriya, and his clan was Koṇḍañña. His father was named Shandeng, and his mother was named Chengjie. He resided in Wuyu City. He sat under a Banyan tree, preached the Dharma twice, and converted 130,000 people. His two chief disciples with supernatural powers were Phussa and Uttama. His attendant was Jimie. His son was named Miaojue. The verse says: 'The body is formed by borrowing the four great elements (earth, water, fire, and wind). The mind originally has no birth, but arises due to external conditions. If the external conditions do not exist, the mind also does not exist. Sin and blessing are like illusions, arising and then ceasing.'
Krakucchanda Buddha (the first Buddha of the present Bhadrakalpa): The Dirgha Agama says that he appeared when people's lifespan was 40,000 years. His caste was Brahmin, and his clan was Kāśyapa. His father was named Lide, and his mother was named Shanzhi. He resided in Anhe City. He sat under a Sirisa tree, preached the Dharma once, and converted 40,000 people. His two chief disciples with supernatural powers were Sañjīva and Virocana. His attendant was Shanjue. His son was named Zishang. The verse says: 'Seeing that the body has no real nature is seeing the Buddha's body; understanding that the mind is like an illusion is understanding the Buddha's illusion. Understanding that the original nature of body and mind is empty, what difference is there between such a person and the Buddha?'
Kanakamuni Buddha (the second Buddha of the Bhadrakalpa): The Dirgha Agama says that he appeared when people's lifespan was 30,000 years. His caste was Brahmin, and his clan was Kāśyapa. His father was named Dade, and his mother was named Shansheng. He resided in Qingjing City. He sat under a Udumbara tree, preached the Dharma once, and converted 30,000 people. His two chief disciples with supernatural powers were Śubhaṇa and Uttarala. His attendant was Anhe. His son was named Daoshi. The verse says: 'The Buddha knows he is the Buddha without seeing the body. If there is real knowledge, then there is no other Buddha. The wise can know that the nature of sin is empty, and are fearless of birth and death.'
Kāśyapa Buddha (the third Buddha of the Bhadrakalpa):
長阿含云。人壽二萬歲時出世。種婆羅門。姓迦葉。父梵德。母財主。居波羅柰城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。侍者善友。子集軍 偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。
釋迦牟尼佛(賢劫第四尊)
長阿含云。人壽一百歲時出世。本在一萬歲時。為觀眾生。無機可度。至百歲。劫末苦逼。故出乎世。種剎利。姓瞿曇。父凈飯。母大清凈。居舍衛城。坐菩提樹下。說法一會。度人無數。神足二。一舍利弗。二目犍連。侍者阿難。子羅睺羅 偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。
幻寄居士瞿汝稷曰。始予錄指月錄。七佛第書其偈。阿含化跡皆削焉。既見世之人。粗聞即心即佛者。率多撥無報化乃悟。昔人載此之妙密。蓋偈闡法身之極致。阿含示化跡之大略。可謂斷常俱遣。事理兩融者矣。傳燈成於道原。而裁定於楊大年。其旨不茍也。因具錄之。此錄稍錄神通亦以此。
佛祖綱目敘七佛卷(終)
No. 1594
佛祖綱目卷第一(天字號)
甲子(周康王二年起)己丑(周昭王元年)癸亥(周昭王三十五年止)
周姬姓。起武王己卯。止赧王乙巳。三
【現代漢語翻譯】 現代漢語譯本 《長阿含經》中記載，人壽二萬歲時有佛出世。種族是婆羅門（Brahman，印度教祭司階層），姓迦葉（Kasyapa）。父親名為梵德（Brahmadeva），母親名為財主（Dhanavati）。居住在波羅奈城（Varanasi）。坐在尼拘律樹（Nyagrodha tree，榕樹）下說法，一次法會度化二萬人。有兩位神足弟子：一提舍（Tisya）和婆羅婆（Bharadvaja）。侍者名為善友（Subandhu），兒子名為集軍（Samgramajit）。偈語說：一切眾生的本性都是清凈的，從根本上來說，沒有生，也就沒有滅。這個身心只是幻化而生，在幻化之中沒有罪也沒有福。
釋迦牟尼佛（Sakyamuni Buddha，賢劫第四尊佛）
《長阿含經》中記載，人壽一百歲時有佛出世。本來應該在一萬歲時出世，但因為觀察到眾生沒有可以被度化的根機，所以推遲到人壽百歲，劫末苦難逼迫時才出世。種族是剎帝利（Kshatriya，古印度武士階層），姓瞿曇（Gautama）。父親名為凈飯（Suddhodana），母親名為大清凈（Mahamaya）。居住在舍衛城（Sravasti）。坐在菩提樹（Bodhi tree）下說法，一次法會度化無數人。有兩位神足弟子：一舍利弗（Sariputra），二目犍連（Maudgalyayana）。侍者名為阿難（Ananda），兒子名為羅睺羅（Rahula）。偈語說：法本是無法，無法也是法。現在付囑這無法之時，法法又何曾是法？
幻寄居士瞿汝稷說：當初我記錄《指月錄》時，七佛的偈語被放在最前面，而《阿含經》中記載的佛的化跡都被刪去了。後來我看到世人，稍微聽到『即心即佛』的說法，就大多否定報身佛和化身佛的存在，這才明白過去的人記載這些微妙之處的用意。大概是因為偈語闡述了法身的極致，而《阿含經》只是展示了化跡的大概，可以說是斷見和常見都被摒棄，事和理都融合在一起了。傳燈錄完成的書于道原，最終由楊大年裁定，其中的宗旨不是隨意的。因此我全部記錄下來。這本記錄稍微記錄了一些神通，也是因為這個原因。
《佛祖綱目》敘七佛卷（終）
No. 1594
《佛祖綱目》卷第一（天字號）
甲子（周康王二年，公元前1077年起）己丑（周昭王元年，公元前1052年）癸亥（周昭王三十五年止，公元前1018年）
周朝姬姓。起于周武王己卯（公元前1122年）。止於周赧王乙巳（公元前256年）。
【English Translation】 English version The Agama Sutra states: When people's lifespan is 20,000 years, a Buddha appears in the world. His caste is Brahmin (Brahman, the priestly class in Hinduism), and his surname is Kasyapa (Kasyapa). His father is Brahmadeva (Brahmadeva), and his mother is Dhanavati (Dhanavati). He resides in Varanasi (Varanasi). He preaches under the Nyagrodha tree (Nyagrodha tree, banyan tree), and one Dharma assembly converts 20,000 people. He has two disciples with supernatural powers: Tisya (Tisya) and Bharadvaja (Bharadvaja). His attendant is Subandhu (Subandhu), and his son is Samgramajit (Samgramajit). The verse says: All beings are pure in nature. Fundamentally, there is no birth, and therefore no death. This body and mind are merely illusory creations. Within this illusion, there is neither sin nor merit.
Sakyamuni Buddha (Sakyamuni Buddha, the fourth Buddha of the Bhadrakalpa)
The Agama Sutra states: When people's lifespan is 100 years, a Buddha appears in the world. Originally, he was supposed to appear when people's lifespan was 10,000 years, but he observed that beings had no capacity to be saved. Therefore, he postponed his appearance until people's lifespan was 100 years, when they were oppressed by the suffering of the end of the kalpa. His caste is Kshatriya (Kshatriya, the warrior class in ancient India), and his surname is Gautama (Gautama). His father is Suddhodana (Suddhodana), and his mother is Mahamaya (Mahamaya). He resides in Sravasti (Sravasti). He preaches under the Bodhi tree (Bodhi tree), and one Dharma assembly converts countless people. He has two disciples with supernatural powers: Sariputra (Sariputra) and Maudgalyayana (Maudgalyayana). His attendant is Ananda (Ananda), and his son is Rahula (Rahula). The verse says: Dharma is fundamentally no-Dharma; no-Dharma is also Dharma. Now, when entrusting this no-Dharma, what Dharma has ever been Dharma?
Layman Huanji Qu Ruji said: When I first recorded the Zhiyue Lu (Record of Pointing at the Moon), the verses of the Seven Buddhas were placed at the beginning, while the traces of the Buddhas' transformations recorded in the Agama Sutra were all deleted. Later, I saw that people in the world, after slightly hearing the saying 'Mind is Buddha,' mostly denied the existence of the Reward Body Buddha and the Transformation Body Buddha. Only then did I understand the intention of the ancients in recording these subtle points. It is probably because the verses expound the ultimate of the Dharmakaya (Dharmakaya, the body of the law), while the Agama Sutra only shows the outline of the transformations. It can be said that both the views of annihilation and permanence are discarded, and both phenomena and principle are integrated. The Transmission of the Lamp was compiled by Daoyuan and finalized by Yang Danian. Its purpose is not arbitrary. Therefore, I have recorded it all. This record slightly records some supernatural powers, also for this reason.
Preface to the Seven Buddhas Chapter of the Buddhist Patriarchs' Outline (End)
No. 1594
Buddhist Patriarchs' Outline, Volume 1 (Heaven Series)
Jiazi (2nd year of King Kang of Zhou, 1077 BC) to Jichou (1st year of King Zhao of Zhou, 1052 BC) to Guihai (35th year of King Zhao of Zhou, 1018 BC)
The Zhou dynasty's surname was Ji. It began with King Wu of Zhou in Jimao (1122 BC) and ended with King Nan of Zhou in Yisi (256 BC).
十七主。合八百六十七年。世尊乃第四主昭王二十六年示生。故今斷自昭王甲寅起 世尊生時。此方江河泛漲。泉井溢出。大地震動。有五色光。貫太微宮。王問群臣。是何祥瑞。太史蘇繇奏曰。西方有聖人生。王曰。於此何如。繇曰。此時無他。一千年后。聲教被及。王令刻石。埋于南郊。志之云。
(甲寅)釋迦牟尼佛示現受生
釋迦牟尼佛。賢劫第四佛也。然燈佛所為善慧仙人。嘗買蓮花供佛。又見地濕。脫衣布地解發覆之。佛記善慧。汝過阿僧祗劫。於五濁惡世。當得成佛。號釋迦牟尼○賢劫第三尊。迦葉佛時。為護明菩薩。命終往生兜率陀天。為諸天主。說補處行。亦於十方國土。現種種身。為諸眾生。隨宜說法。乃至作佛期運將至。即觀今閻浮提諸眾生。皆我初發心來。所成熟者。堪受妙法。余國邊地。皆不應生此世界。迦毗羅國。最為處中。往古諸佛出興。皆生於此。諸族種姓。剎帝利第一。瞿曇苗裔。聖王之後。凈飯王過去因緣。具足清凈性行。夫妻真正。堪為父母。既作此觀。遂集諸天子。告言。我今不久。舍此天宮。生閻浮提。出家學道。成一切種智。設大法會。廣利人天。汝等亦當同受法食。諸天子歡喜踴躍。各心念言。菩薩不久。當成正覺。時菩薩乘六牙白象。發兜率宮。降神
【現代漢語翻譯】 現代漢語譯本 十七位傳法者，共計八百六十七年。世尊（釋迦牟尼佛）是第四位傳法者，在昭王二十六年（公元前970年）示現受生。因此，現在從昭王甲寅年（公元前970年）開始計算——世尊出生時，此地的江河氾濫，泉水井水溢出，大地劇烈震動，有五色光芒，貫穿太微宮。昭王詢問群臣，這是什麼祥瑞？太史蘇繇奏告說：『西方有聖人降生。』昭王問：『對我朝有什麼影響？』蘇繇說：『此時沒有其他影響，一千年后，他的聲教將傳播到這裡。』昭王命令將此事刻在石頭上，埋在南郊，記載這件事。
（甲寅年，公元前970年）釋迦牟尼佛示現受生
釋迦牟尼佛，是賢劫的第四尊佛。在燃燈佛時，他是一位名叫善慧的仙人，曾經購買蓮花供養佛，又看到地上潮濕，脫下衣服鋪在地上，解開頭髮覆蓋在上面。燃燈佛為善慧授記：『你經過阿僧祗劫后，在五濁惡世，應當成佛，號為釋迦牟尼。』在賢劫第三尊佛，迦葉佛時，他為護明菩薩，命終后往生到兜率陀天，為諸天之主，宣說補處之行。也在十方國土，示現種種身，為眾生，隨順其根器說法。乃至將要成佛的時期到來，就觀察現在的閻浮提（南贍部洲，指我們所居住的這個世界）的眾生，都是我最初發心以來，所成熟的，堪能接受妙法。其他國家的邊遠地區，都不應該出生在這個世界。迦毗羅國（釋迦牟尼佛的出生地）最為適中。往昔的諸佛出世，都出生在這裡。在各個種族姓氏中，剎帝利（古代印度四個種姓之一，指武士和王族）最為尊貴。瞿曇（釋迦牟尼佛的姓）的後裔，是聖王的後代。凈飯王（釋迦牟尼佛的父親）過去因緣，具足清凈的品性和行為，夫妻真正，堪為父母。菩薩做了這樣的觀察后，就召集諸天子，告訴他們：『我今不久，將要捨棄這個天宮，降生到閻浮提，出家學道，成就一切種智（佛的智慧）。設立大法會，廣泛利益人天。你們也應當一同接受佛法的滋養。』諸天子歡喜踴躍，各自心中想著：『菩薩不久，將要成就正覺。』當時，菩薩乘坐六牙白象，從兜率宮出發，降神（投胎）。
【English Translation】 English version The seventeenth master. A total of eight hundred and sixty-seven years. The World-Honored One (Sakyamuni Buddha) manifested his birth as the fourth master in the twenty-sixth year of King Zhao (970 BCE). Therefore, we now calculate from the year Jia Yin of King Zhao (970 BCE)—when the World-Honored One was born, the rivers and streams here overflowed, springs and wells gushed out, the earth shook greatly, and there were five-colored lights that penetrated the Taiwei Palace. The king asked his ministers, 'What is this auspicious omen?' The Grand Historian Su Yao reported, 'A sage has been born in the West.' The king asked, 'What impact will this have on our dynasty?' Yao said, 'At this time, there is no other impact. A thousand years later, his teachings will spread here.' The king ordered this matter to be engraved on a stone and buried in the southern suburbs to record this event.
(Jia Yin year, 970 BCE) Shakyamuni Buddha manifested his birth.
Shakyamuni Buddha is the fourth Buddha of the Bhadrakalpa (Fortunate Aeon). During the time of Dipankara Buddha, he was a sage named Sumedha, who once bought lotus flowers to offer to the Buddha. He also saw that the ground was wet, took off his clothes and spread them on the ground, and covered it with his hair. Dipankara Buddha prophesied to Sumedha, 'After countless kalpas, in the evil world of the five defilements, you shall attain Buddhahood, named Shakyamuni.' In the time of Kashyapa Buddha, the third Buddha of the Bhadrakalpa, he was Bodhisattva Rakshita, and after his life, he was reborn in the Tushita Heaven, as the lord of the devas, expounding the practice of becoming a Buddha in the next life. He also manifested various forms in the ten directions, teaching the Dharma according to the capacities of beings. When the time for him to become a Buddha was approaching, he observed that the beings of Jambudvipa (the Southern Continent, referring to the world we live in) were those whom he had matured since his initial aspiration, and were capable of receiving the wonderful Dharma. Other countries and remote regions were not suitable for birth in this world. Kapilavastu (the birthplace of Shakyamuni Buddha) was the most suitable place. The Buddhas of the past all were born here. Among all the castes and clans, the Kshatriyas (one of the four castes in ancient India, referring to warriors and royalty) were the most noble. The descendants of Gautama (Shakyamuni Buddha's surname) were descendants of holy kings. King Suddhodana (Shakyamuni Buddha's father) had accumulated pure qualities and conduct in his past lives, and he and his wife were truly worthy to be parents. After making this observation, the Bodhisattva gathered the devas and told them, 'I will soon leave this heavenly palace and be born in Jambudvipa, renounce the world, practice the Way, and attain all-knowing wisdom (the wisdom of a Buddha). I will establish a great Dharma assembly to benefit humans and devas extensively. You should also receive the nourishment of the Dharma together.' The devas rejoiced and leaped with joy, each thinking in their hearts, 'The Bodhisattva will soon attain perfect enlightenment.' At that time, the Bodhisattva rode a six-tusked white elephant, departed from the Tushita Palace, and descended into the womb (reincarnated).
母胎。凈飯王夫人摩耶。于寤寐間。見菩薩騰空來。從右脅入。影現於外。如處琉璃顧。見自身。如日月照。菩薩在胎。晨朝為色界諸天說法。日中為欲界諸天說法。晡時為諸鬼神說法。夜三時亦復如是。成熟無量眾生。甲寅四月八日。日初出時。摩耶手攀無憂樹枝。菩薩從右脅出。時樹下生七莖七寶蓮花。菩薩墮蓮花上。自行七步。舉其右手而言。天上天下。惟我獨尊。無量生死。於今盡矣。此生利益一切天人。說是言已。四天王接置寶幾。龍王吐清凈水。灌太子身。王以太子生時諸瑞吉祥。遂名薩婆悉達。(此言頓吉)時香山有一梵仙。名阿私陀。具足五通。能斷疑惑。以神通力。騰空而來。相太子已。忽然悲泣。王驚問故。仙人答曰。太子具三十二相。年十九為轉輪聖王。若出家者。成一切種智。然王太子決定成一切種智。轉無上法輪。我今年已百二十。不久命終。生無想天。不睹佛興。不聞經法。故自悲耳。太子生七日。摩耶命終。生忉利天。王囑姨母波阇波提養育 太子初生。口稱獨尊。言已便默。如諸嬰孩。七歲王令學書。訪國中第一聰明婆羅門。名曰選友。為太子師。婆羅門授以梵書佉留書。太子問。閻浮提中有幾種書。師默然。又問。阿字何義。師又默然。即從座起。問曰。太子初生時。自言天人之
中最尊最勝。此言不虛。惟愿為說閻浮提凡有幾種。太子曰。閻浮提中。梵書。佉留書。護眾書。疾堅書。龍鬼書。捷沓和書。阿須倫書。鹿輪書。天腹書。轉數書。轉眼書觀空書。攝取書。具有天地八部四洲鳥獸等音聲諸書。有如是等六十四種。又阿字是梵音聲。此字義是不可壞。亦是無上真正之道義。凡如此義。無量無邊。婆羅門白王。太子是天人第一之師。云何欲令我教耶。復令忍天教兵法。太子自能通達。忍天反禮太子。
佛祖綱目卷第一 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二(地字號)
甲子(周昭王三十六年起)庚辰(周穆王元年)癸亥(周穆王四十四年止)
(壬申)釋迦牟尼佛示現出家
佛年十七。王娶婆羅門女耶輸陀羅。為太子妃復增二妃。一名瞿夷。二名鹿野。太子雖有三妃于靜夜中。但修禪觀。一日白王遊觀。初出東門。凈居天化作老人。頭白背傴。拄杖羸步。太子乃念。日月流邁。時變歲移。老至如電。身安足恃。我雖富貴。豈獨免耶。云何世人而不怖畏。復游南門。凈居天化作病人。兩人扶掖。在於路側太子又曰。如此身者。是大苦聚。云何世人不知覺悟。王聞切責諸臣。有婆羅門子。名優陀夷。聰辯絕倫。王令與太
【現代漢語翻譯】 現代漢語譯本
『中最尊最勝。此言不虛。惟愿為說閻浮提凡有幾種。』太子曰：『閻浮提（Jambudvipa，指我們所居住的這個世界）中，有梵書、佉留書、護眾書、疾堅書、龍鬼書、捷沓和書、阿須倫書、鹿輪書、天腹書、轉數書、轉眼書、觀空書、攝取書，具有天地八部四洲鳥獸等音聲諸書。有如是等六十四種。又阿字是梵音聲，此字義是不可壞，亦是無上真正之道義。凡如此義，無量無邊。』婆羅門白王：『太子是天人第一之師，云何欲令我教耶？復令忍天教兵法，太子自能通達。』忍天反禮太子。
《佛祖綱目》卷第一
《佛祖綱目》卷第二(地字號)
甲子（周昭王三十六年，公元前1019年起）庚辰（周穆王元年，公元前976年）癸亥（周穆王四十四年，公元前933年止）
（壬申）釋迦牟尼佛示現出家
佛年十七。王娶婆羅門女耶輸陀羅（Yasodhara，釋迦牟尼的妻子），為太子妃復增二妃。一名瞿夷，二名鹿野。太子雖有三妃于靜夜中，但修禪觀。一日白王遊觀。初出東門，凈居天化作老人，頭白背傴，拄杖羸步。太子乃念：『日月流邁，時變歲移，老至如電，身安足恃？我雖富貴，豈獨免耶？云何世人而不怖畏？』復游南門，凈居天化作病人，兩人扶掖，在於路側太子又曰：『如此身者，是大苦聚，云何世人不知覺悟？』王聞切責諸臣。有婆羅門子，名優陀夷，聰辯絕倫。王令與太
【English Translation】 English version
'The most honored and most victorious. This statement is not false. I wish you would explain how many types of Jambudvipa (Jambudvipa, referring to the world we live in) there are.' The prince said, 'In Jambudvipa, there are Brahmi script, Kharosthi script, Protecting Beings script, Rapid Firm script, Dragon Ghost script, Jietuohe script, Asura script, Deer Wheel script, Heavenly Abdomen script, Number Transfer script, Eye Transfer script, Observing Emptiness script, Grasping script, which contain the sounds of heaven, earth, eight divisions, four continents, birds, and beasts. There are sixty-four types of these. Also, the sound 'A' is a Brahmanical sound, and its meaning is indestructible, and it is also the meaning of the supreme true path. All such meanings are immeasurable and boundless.' The Brahmin said to the king, 'The prince is the foremost teacher of gods and humans, why would you want me to teach him? Furthermore, let Ren Tian teach military tactics, the prince can understand them himself.' Ren Tian bowed to the prince in return.
Table of Contents of the Buddha Ancestors, Volume 1
Table of Contents of the Buddha Ancestors, Volume 2 (Earth Character)
Jiazi (36th year of King Zhao of Zhou, starting in 1019 BC) Gengchen (1st year of King Mu of Zhou, 976 BC) Guihai (44th year of King Mu of Zhou, ending in 933 BC)
(Renshen) Shakyamuni Buddha manifested his renunciation of the world
When the Buddha was seventeen years old, the king married the Brahmin woman Yasodhara (Yasodhara, Shakyamuni's wife) to be the crown prince's consort, and added two more consorts. One was named Goyi, and the other was named Luye. Although the crown prince had three consorts, he only practiced meditation in the quiet nights. One day, he asked the king for permission to go out and observe. When he first went out of the east gate, the Pure Abode Heaven transformed into an old man, with white hair and a hunched back, leaning on a cane and walking weakly. The crown prince then thought, 'The days and months flow by, the seasons change, old age comes like lightning, how can the body be relied upon? Although I am rich and noble, how can I alone be exempt? Why are the people of the world not afraid?' When he went out of the south gate again, the Pure Abode Heaven transformed into a sick person, supported by two people, on the side of the road. The crown prince then said, 'This body is a great collection of suffering, why are the people of the world not aware?' The king heard this and rebuked the ministers. There was a Brahmin son named Udayi, who was extremely intelligent and eloquent. The king ordered him to be with the crown prince.
子友。具說世間樂事。令其心動。太子復出城西門。凈居天心念先現老病。舉眾皆見。令王嗔責。我今現死。惟令太子及優陀夷見耳。即化死人。四人輿之。室家大小號哭共送。太子與優陀夷二人。獨見太子。問此為何人。優陀夷先受王敕。默然不答。如是三問。凈居天威神之力。不覺答言。是死人也。何謂為死。答曰。死者刀風解形。神識去矣。四體諸根。無復所知。此人在世。貪著五欲。不識無常。一旦舍之而死。又為父母親戚愛念。命終之後。恩情好惡。不復相關。誠可哀也。問惟此人死。余亦當然。答曰。一切世人。皆應如是。無有貴賤得免者。太子曰。世間乃復有此苦。云何于中而行放逸。又出北門。到彼園所。止息樹下。除去侍衛。端坐思惟。時凈居天化作比丘。法服持缽。手執錫杖。視地徐行。太子前問。汝是何人。答曰沙門。何謂沙門。答曰。三界兮擾擾。六趣兮昏昏。識心達本源。故名為沙門。又曰。一切皆無常。惟我所修聖道。永得無為。到解脫岸。言訖。騰空而去。太子喜曰。天人之中。惟此為勝。我當決定修學是道。太子年十九。自知出家時至。詣王言曰。父王恩愛集會。必有別離。惟愿聽我出家學道。一切眾生愛別離苦。皆使解脫。王流淚曰。汝今宜息此意。國未有嗣。而便委我。曾不懷
【現代漢語翻譯】 現代漢語譯本 子友，詳細地描述世間的快樂之事，使太子的心為之所動。太子再次從西門出城，凈居天（Suddhavasa, 色界天之一，不還果位居住地）心想先示現衰老和疾病，讓所有人都看見，以此引來國王的責備。我現在示現死亡，只讓太子和優陀夷（Udayin, 太子的朋友）看見。於是幻化出一個死人，四個人抬著他，家裡的老小哭號著送葬。太子和優陀夷二人，只有太子看見了。太子問這是什麼人。優陀夷先前受到國王的囑咐，沉默不答。這樣問了三次，憑藉凈居天的威神之力，不由自主地回答說，這是死人。什麼是死？回答說，死就是刀風（比喻死神）分解形體，神識離去。四肢和各種感覺器官，不再有任何知覺。這個人活著的時候，貪戀五欲（色、聲、香、味、觸），不認識無常（一切事物都在變化，沒有永恒），一旦捨棄而死。又被父母親戚愛念，命終之後，恩情好惡，不再相關，實在可悲啊。太子問，只有這個人會死，其他人也會這樣嗎？回答說，一切世人，都應該這樣，沒有貴賤能夠免除。太子說，世間竟然還有這樣的痛苦，怎麼能在其中放縱自己呢？又從北門出去，到達那個園林，在樹下休息，除去侍衛，端坐思惟。這時凈居天幻化成比丘（bhikkhu, 佛教出家男子），穿著法服，拿著缽，手持錫杖，看著地面慢慢地走。太子上前問道，你是何人？回答說，沙門（sramana, 佛教出家修行者）。什麼是沙門？回答說，三界（欲界、色界、無色界）動盪不安，六趣（地獄、餓鬼、畜生、阿修羅、人、天）昏暗不明，認識心性，達到本源，所以叫做沙門。又說，一切都是無常的，只有我所修的聖道，永遠得到無為（涅槃），到達解脫的彼岸。說完，騰空而去。太子高興地說，天人之中，只有這個最為殊勝。我應當決定修學這個道。太子十九歲，自己知道出家的時候到了，去見國王說，父王的恩愛，必定會有別離。只希望您允許我出家學道，讓一切眾生愛別離苦，都得到解脫。國王流著眼淚說，你現在應該停止這個想法，國家還沒有繼承人，你就拋棄我，難道不顧念嗎？
【English Translation】 English version Then, the celestial being, in the guise of a friend, elaborately described the worldly pleasures to stir the prince's heart. The prince again went out through the west gate of the city. The Suddhavasa (pure abode heavens) thought to first manifest old age and sickness, so that all could see, thus provoking the king's rebuke. 'Now I will manifest death, only letting the prince and Udayin (a friend of the prince) see it.' Thereupon, he transformed into a dead man, carried by four people, with family members wailing and mourning as they escorted the body. The prince and Udayin were present, but only the prince saw it. The prince asked, 'Who is this person?' Udayin, having previously received the king's orders, remained silent. After being asked three times, by the power of the Suddhavasa's divine might, he involuntarily replied, 'This is a dead person.' 'What is death?' he asked. He replied, 'Death is when the wind of the sword (a metaphor for death) dissolves the form, and the consciousness departs. The four limbs and various senses no longer have any awareness. This person, while alive, was attached to the five desires (form, sound, smell, taste, and touch), not recognizing impermanence (anicca, the transience of all things), and now abandons them in death. Moreover, he was loved and cherished by parents and relatives, but after death, affection and aversion are no longer relevant. It is truly lamentable.' The prince asked, 'Is it only this person who will die, or will others also be like this?' He replied, 'All people in the world should be like this; no one, whether noble or lowly, can escape it.' The prince said, 'The world actually has such suffering; how can one indulge in it?' Again, he went out through the north gate, arriving at that garden, resting under a tree, dismissing the attendants, and sitting in meditation. At this time, the Suddhavasa transformed into a bhikkhu (Buddhist monk), wearing monastic robes, carrying a bowl, holding a staff, and walking slowly, looking at the ground. The prince stepped forward and asked, 'Who are you?' He replied, 'A sramana (wandering ascetic).' 'What is a sramana?' He replied, 'The three realms (desire realm, form realm, formless realm) are turbulent, the six realms (hell, hungry ghosts, animals, asuras, humans, gods) are dark and confused. Recognizing the nature of the mind and reaching the source is why one is called a sramana.' He also said, 'Everything is impermanent, only the sacred path I cultivate leads to non-action (nirvana) and reaching the shore of liberation.' Having spoken, he ascended into the sky and departed. The prince rejoiced and said, 'Among gods and humans, this is the most excellent. I must resolve to study and practice this path.' The prince, at the age of nineteen, knew that the time for him to leave home had arrived. He went to the king and said, 'Father, your love will inevitably lead to separation. I only hope that you will allow me to leave home to study the path, so that all beings suffering from the pain of separation from loved ones may be liberated.' The king, weeping, said, 'You should now cease this intention. The country has no heir, and you would abandon me. Do you not consider this?'
顧。太子遂還。時有相師白王。太子今不出家。過七日已。必得轉輪王位。王即往告太子。我聞阿私陀說。汝必不樂處世。惟愿為我生一子。然後不復相違。太子答曰。如敕。即以左手指其妃腹。耶輸陀羅便覺有娠。二月七日。凈居天人。白太子曰。無量劫來修行。今正成熟。太子曰。如汝等語。但內外嚴衛。欲去無從。諸天白言。我等自設方便。即以神力。悉令熟臥。至於后夜。諸天充滿虛空。同聲白言。今者正是出家時。太子往至車匿所。語之曰。汝為我牽揵陟來。犍陟太子所乘馬名。車匿泣曰。后夜之中。欲何所之。太子曰。我今欲為一切眾生。降伏煩惱。汝不應違我。車匿號哭。欲令王宮覺知。以天神力。昏臥如故。於是諸天捧馬四足。並接車匿。帝釋執蓋。從北門出。其門無聲自開。太子又曰。我若不斷八苦。終不還宮。我若不得阿耨多羅三藐三菩提。不轉法輪。終不還與父王相見。我若不盡恩愛之情。終不還見波阇波提及耶輸陀羅。行至天曉。已三繇旬。諸天便沒不現。太子至閑靜林。即便下馬。撫犍陟背而言。所難為事。汝作已畢。又語車匿。世人富貴。競隨奉事。我舍國來。惟汝一人。獨能隨我。甚為希有。我今既至。汝與犍陟。俱可還宮。車匿悲不自勝。犍陟屈膝䑛足。淚落如雨。太子即就車匿。
【現代漢語翻譯】 現代漢語譯本： 顧。（阿私陀）太子於是返回（王宮）。當時有相士告訴國王，太子如果現在不出家，過了七日，必定會得到轉輪王的地位。國王就去告訴太子，『我聽阿私陀說，你一定不喜歡安於世俗。只希望你為我生一個兒子，然後我就不再阻攔你。』太子回答說：『遵從您的命令。』隨即用左手指著他的妃子（耶輸陀羅）的腹部，耶輸陀羅便覺得有了身孕。二月七日，凈居天的天人告訴太子說：『您無量劫以來所修行的功德，現在正成熟。』太子說：『如你們所說。』但是內外戒備森嚴，想離開也無從下手。諸天人說：『我們自然會設法。』隨即用神力，使所有人都熟睡。到了後半夜，諸天充滿虛空，同聲說道：『現在正是出家的時機。』太子前往車匿（侍從的名字）那裡，告訴他說：『你為我牽揵陟（太子的馬的名字）來。』車匿哭泣著說：『後半夜之中，您想要去哪裡？』太子說：『我現在想要為一切眾生，降伏煩惱。你不應該違揹我。』車匿號啕大哭，想要讓王宮裡的人覺察，但因為天神的力量，仍然昏睡如故。於是諸天捧起馬的四足，並扶著車匿，帝釋（天神的名字）拿著傘蓋，從北門出去，那門無聲地自己打開了。太子又說：『我如果不斷除八苦，終究不回王宮。我如果不能得到阿耨多羅三藐三菩提（無上正等正覺），不轉法輪，終究不與父王相見。我如果不能了斷恩愛之情，終究不回來看波阇波提（太子的姨母的名字）及耶輸陀羅。』行走到了天亮，已經走了三由旬。諸天便隱沒不現。太子到達閑靜的樹林，便下馬，撫摸著揵陟的背說：『最難做的事情，你已經做完了。』又告訴車匿：『世人富貴，都爭著去奉承侍候。我捨棄國家而來，只有你一個人，能夠跟隨我，非常稀有。我現在已經到了目的地，你與揵陟，都可以回王宮了。』車匿悲傷得不能自已，揵陟屈膝舔著太子的腳，眼淚像雨一樣落下。太子就走向車匿。
【English Translation】 English version: Gu.(Asita) The prince then returned (to the palace). At that time, a fortune teller told the king that if the prince did not leave home now, he would surely attain the position of a Chakravarti (Wheel-Turning King) after seven days. The king then went to tell the prince, 'I heard Asita say that you must not be happy to live in the world. I only hope that you will bear me a son, and then I will no longer stop you.' The prince replied, 'As you command.' Immediately, he pointed to the belly of his consort (Yashodhara) with his left finger, and Yashodhara felt that she was pregnant. On the seventh day of the second month, the Pure Abode Devas (Shuddhavasa Devas) told the prince, 'Your practice of immeasurable kalpas (aeons) is now ripe.' The prince said, 'As you say.' But the internal and external defenses are strict, and there is no way to leave. The devas said, 'We will naturally find a way.' Immediately, they used their divine power to make everyone fall asleep. In the middle of the night, the devas filled the void and said in unison, 'Now is the time to leave home.' The prince went to Channa (name of the attendant) and told him, 'Bring Kanthaka (name of the prince's horse) to me.' Channa wept and said, 'Where do you want to go in the middle of the night?' The prince said, 'I now want to subdue afflictions for all beings. You should not disobey me.' Channa wailed, wanting to make the people in the palace aware, but because of the power of the devas, they were still asleep. Then the devas held up the horse's four feet and supported Channa, and Indra (name of the deva) held the umbrella and went out from the north gate, which opened silently by itself. The prince also said, 'If I do not cut off the eight sufferings, I will never return to the palace. If I cannot attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment) and do not turn the Dharma wheel, I will never see my father again. If I cannot end the feelings of love, I will never return to see Pajapati (name of the prince's aunt) and Yashodhara.' Walking until dawn, they had traveled three yojanas. The devas then disappeared. The prince arrived at a quiet forest, dismounted, and stroked Kanthaka's back, saying, 'The most difficult thing to do, you have already done.' He also told Channa, 'The rich and noble of the world all compete to serve. I abandoned the country and came, and only you, one person, can follow me, which is very rare. Now that I have arrived at my destination, you and Kanthaka can return to the palace.' Channa was overwhelmed with grief, and Kanthaka knelt down and licked the prince's feet, tears falling like rain. The prince then walked towards Channa.
取七寶劍。自剃鬚發。而發願言。愿共一切。斷除煩惱。及諸習障。凈居天又化獵師。身服袈裟。太子喜曰。汝所著衣。是寂靜服。我今以此寶衣與汝。貿易吾服。此衣為欲攝救一切眾生。斷其煩惱。答言善哉。遂脫寶衣貿之。太子前行。車匿即還。太子入檀特山修道。始於阿羅邏迦藍處三年。復至郁頭藍弗處三年。又至象頭山。于尼連河側。靜坐思惟。宜六年苦行。以度眾生。天獻麻米。凈心守戒。或日一食。或七日一食。不避風雨。不起經行。鵲巢糞污。亦不棄去。
(癸未)釋迦牟尼佛示現成道
佛示六年苦行。自念。非正解脫。我當受食而後成佛。即沐浴于尼連河。天為偃樹。挽之而出。時彼林外。有二牧牛女。一名難陀。二名波羅。見地中生千葉蓮花。上有乳糜。取奉菩薩。即便受食。復念過去諸佛。以草為座。成無上道。帝釋因化凡人。執凈軟草。菩薩問。汝何名。答名吉祥。菩薩喜曰。我破不吉。以成吉祥。即便受草。向菩提樹下。而取正覺。菩薩坐閻浮樹下。四十八日。觀察思惟。眉間白毫。光蔽魔宮。魔王波旬恐懼。召會諸魔。及道未成。當往亂之。長子商主泣諫。不聽。乃率眾作難。悉現可怖可欲諸境。時菩薩身心寂然不動。以指按地。地大震。魔聞怖懼。還歸本宮。乃于癸未二月
【現代漢語翻譯】 現代漢語譯本： 取來七寶劍，自己剃去鬚髮，並且發願說：『愿我和一切眾生，斷除煩惱以及各種習氣障礙。』凈居天的天人又化作獵人的模樣，身穿袈裟。太子見了歡喜地說：『你所穿的衣服，是寂靜的服裝，我現在用這件寶貴的衣服和你交換。這件衣服是爲了救度一切眾生，斷除他們的煩惱。』獵人回答說：『好啊。』於是脫下寶貴的衣服和太子交換。太子繼續前行，車匿（Chandaka，釋迦牟尼佛的馬伕）就返回了。太子進入檀特山（Daṇḍaka Mountain）修行，開始在阿羅邏迦藍（Ārāḍa Kālāma）處三年，又到郁頭藍弗（Udraka Rāmaputra）處三年，又到象頭山，在尼連河（Nairañjanā River）邊，思考：『應該進行六年苦行，以度化眾生。』天人獻上麻米，太子以清凈的心守持戒律，或者一天吃一頓，或者七天吃一頓，不躲避風雨，也不起身經行，喜鵲在頭上築巢糞便污穢，也不捨棄離去。
（癸未年（無考證））釋迦牟尼佛示現成道
佛陀示現六年苦行，自己心想：『這不是真正的解脫之道，我應當接受食物之後才能成佛。』於是到尼連河沐浴，天神讓樹傾斜，扶助他出來。當時在那片樹林外，有兩位牧牛女，一個名叫難陀（Nanda），一個名叫波羅（Bala），她們看見地上生出千葉蓮花，上面有乳糜，就取來供奉菩薩，菩薩就接受了食物。又想到過去諸佛，都是以草為座，成就無上道。帝釋天（Indra）因此化作凡人，手持乾淨柔軟的草。菩薩問：『你叫什麼名字？』回答說名叫吉祥（Auspicious）。菩薩歡喜地說：『我破除不吉祥，以成就吉祥。』於是就接受了草，走向菩提樹下，證得正覺。菩薩坐在閻浮樹（Jambū tree）下四十八天，觀察思惟，眉間白毫的光芒遮蔽了魔宮。魔王波旬（Māra Pāpīyas）感到恐懼，召集眾魔，趁著菩薩還未成道，前去擾亂他。長子商主（Prince）哭著勸諫，魔王不聽，於是率領眾魔製造困難，顯現各種可怕和可欲的境界。當時菩薩身心寂然不動，用手指按地，大地震動，魔眾聽到後感到恐懼，返回了本宮。於是在癸未年二月（無考證）
【English Translation】 English version: He took the seven-jeweled sword and shaved his head and beard himself. And he made a vow, saying, 'May I, together with all beings, cut off afflictions and all habitual obstacles.' The Pure Abode Heavens also transformed into a hunter, wearing a kasaya robe. The Prince rejoiced and said, 'The clothes you wear are garments of tranquility. I will now trade this precious garment with you for your robe. This robe is to gather and save all sentient beings, cutting off their afflictions.' The hunter replied, 'Good.' Then he took off the precious garment and traded it with the Prince. The Prince continued forward, and Chandaka (釋迦牟尼佛的馬伕) returned. The Prince entered Daṇḍaka Mountain to cultivate the Way. He first stayed with Ārāḍa Kālāma for three years, then with Udraka Rāmaputra for three years, and then went to Elephant Head Mountain, by the Nairañjanā River. He contemplated: 'I should practice asceticism for six years to liberate sentient beings.' The heavens offered sesame and rice. With a pure heart, he observed the precepts, sometimes eating once a day, sometimes once every seven days, not avoiding wind and rain, not getting up to walk around. Even if crows nested and defecated on him, he did not abandon the place.
(Year Guiwei (癸未) (unverified)) Shakyamuni Buddha manifested enlightenment.
The Buddha demonstrated six years of ascetic practice. He thought to himself, 'This is not true liberation. I should receive food and then become a Buddha.' Then he bathed in the Nairañjanā River. The heavens caused a tree to bend down, helping him out. At that time, outside the forest, there were two cowherd girls, one named Nanda, and the other named Bala. They saw a thousand-petaled lotus flower growing in the ground, with milk porridge on it. They took it and offered it to the Bodhisattva, who then accepted the food. He also thought that past Buddhas had used grass as a seat to achieve the unsurpassed Way. Indra (帝釋天) therefore transformed into an ordinary person, holding clean, soft grass. The Bodhisattva asked, 'What is your name?' He replied, 'Auspicious.' The Bodhisattva rejoiced and said, 'I will break inauspiciousness to achieve auspiciousness.' Then he accepted the grass and went to the Bodhi tree to attain perfect enlightenment. The Bodhisattva sat under the Jambū tree for forty-eight days, observing and contemplating. The light from the white hair between his eyebrows obscured the demon palace. Mara Pāpīyas (魔王波旬) was frightened and summoned all the demons to disturb him before he attained enlightenment. His eldest son, the prince, wept and advised against it, but Mara did not listen. He led the demons to create difficulties, manifesting all kinds of terrifying and desirable realms. At that time, the Bodhisattva's body and mind were still and unmoving. He pressed his finger on the ground, and the earth shook greatly. The demons heard this and were frightened, returning to their palace. Then, in the second month of the year Guiwei (癸未) (unverified),
七日之夕。入正三昧。二月八日明星出時。廓然大悟。成正等覺。嘆曰。奇哉一切眾生。具有如來智慧德相。但以妄想執著。不能證得。
○釋迦牟尼佛示現說法
佛自二月八日成道。九日至二十九日。為寂場智。入三世悉皆平等。其身充滿一切世間。其音普順十方國土。有無量無邊法身大士。普賢文殊觀音彌勒等。及宿世根熟。天龍八部。一時圍繞。如雲籠月。爾時世尊現毗盧遮那身。說大方廣佛華嚴經。三七日滿。二月三十日。從菩提場座起。詣波羅柰國。行至阿阇波羅水側。日暮止宿。入定。風雨大至。有大龍王。名目真鄰陀。以其大身。七重圍繞。龍有七頭。羅覆佛上。以為障蔽。至三月六日。四七日滿。雨止出定。龍王化作年少婆羅門。稽首問訊。受三歸五戒。諸旁生中。最先見佛。三月七日。受提謂長者食。三月八日。至鹿野苑。初世尊成道。觀樹思惟。一切眾生。處五濁世。三毒所覆。薄福鈍根。無有智慧。云何能解我所得法。今我若轉法輪。彼必不信。生誹謗心。當墮惡道。受無量苦。我寧不說。入于涅槃。時大梵天王。心懷憂惱。眾生長夜。沉沒生死。今當往請轉大法輪。欲界六天亦同勸請。世尊默然受之。遂以五時設教。第一華嚴時。第二鹿苑時。第三方等時。第四般若時。第五法
【現代漢語翻譯】 現代漢語譯本 七日後的傍晚，（釋迦摩尼）進入正三昧（一種高度集中的冥想狀態）。二月八日（具體時間待考）當啟明星出現時，（釋迦摩尼）徹底覺悟，成就正等覺（無上正等正覺，佛教的最高覺悟）。（釋迦摩尼）感嘆道：『奇妙啊！一切眾生，都具有如來（佛的稱號）的智慧和功德相貌，只是因為虛妄的念頭和執著，才不能證得。』
○ 釋迦牟尼佛示現說法
佛陀自二月八日（具體時間待考）成道后，從九日到二十九日，處於寂靜的智慧之中，進入三世（過去、現在、未來）一切皆平等的境界。他的身軀充滿一切世間，他的聲音普遍順應十方國土。有無量無邊的法身大士（已證得法身的大菩薩），如普賢（象徵菩薩的行愿）、文殊（象徵菩薩的智慧）、觀音（象徵菩薩的慈悲）、彌勒（未來佛）等，以及宿世根基成熟的天龍八部（佛教的護法神），一時都圍繞著他，如同雲彩籠罩著月亮。這時，世尊顯現毗盧遮那佛（報身佛）的身相，宣說《大方廣佛華嚴經》。三七日（二十一日）期滿，二月三十日（具體時間待考），（釋迦摩尼）從菩提樹下的座位起身，前往波羅奈國（古印度地名）。走到阿阇波羅河邊，日暮便在那裡止宿，進入禪定。這時，風雨大作，有一條大龍王，名叫目真鄰陀（意為『解脫』），用它巨大的身體，七重圍繞著（釋迦摩尼），龍有七個頭，覆蓋在佛陀的上方，作為屏障。到三月六日（具體時間待考），四七日（二十八日）期滿，雨停后（釋迦摩尼）出定。龍王化作年輕的婆羅門（古印度祭司），稽首問訊（行禮問候），接受三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。在所有的旁生（動物）中，（他是）最先見到佛陀的。三月七日（具體時間待考），接受提謂長者的供養。三月八日（具體時間待考），到達鹿野苑（釋迦牟尼初轉法輪之地）。當初世尊成道后，看著樹木思惟：一切眾生，處於五濁世（劫濁、見濁、煩惱濁、眾生濁、命濁），被三毒（貪、嗔、癡）所覆蓋，福報淺薄，根器遲鈍，沒有智慧，怎麼能夠理解我所證悟的法呢？現在我如果轉法輪（宣講佛法），他們必定不相信，還會產生誹謗之心，當墮入惡道，遭受無量的痛苦。我寧可不說，進入涅槃（寂滅）。這時，大梵天王（色界天的天王），心懷憂惱，眾生長夜（漫長的夜晚）沉沒在生死輪迴中，現在應當前往勸請（釋迦摩尼）轉大法輪。欲界六天（佛教的六個天界）也一同勸請。（釋迦摩尼）默然接受了他們的請求。於是用五時（華嚴時、鹿苑時、方等時、般若時、法華涅槃時）來設教。第一是華嚴時，第二是鹿苑時，第三是方等時，第四是般若時，第五是法華
【English Translation】 English version On the evening of the seventh day, (Shakyamuni) entered the correct samadhi (a state of highly concentrated meditation). On the eighth day of the second month (specific date to be determined), when the morning star appeared, (Shakyamuni) had a complete awakening and attained perfect enlightenment (Anuttara-samyak-sambodhi, the highest enlightenment in Buddhism). (Shakyamuni) exclaimed: 'Wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata (an epithet of the Buddha), but they are unable to realize it due to delusional thoughts and attachments.'
○ Shakyamuni Buddha Manifests and Preaches the Dharma
After the Buddha attained enlightenment on the eighth day of the second month (specific date to be determined), from the ninth to the twenty-ninth, he was in a state of silent wisdom, entering the realm where everything in the three times (past, present, and future) is equal. His body filled all worlds, and his voice universally accorded with the lands of the ten directions. There were immeasurable and boundless Dharmakaya (the body of the Dharma, the ultimate reality) Mahasattvas (great bodhisattvas who have attained the Dharmakaya), such as Samantabhadra (symbolizing the vows and practices of a bodhisattva), Manjushri (symbolizing the wisdom of a bodhisattva), Avalokiteshvara (symbolizing the compassion of a bodhisattva), Maitreya (the future Buddha), and the Nagas (dragons) and other beings of the eight divisions (protective deities of Buddhism) whose roots from past lives had matured, all surrounding him like clouds enveloping the moon. At this time, the World-Honored One manifested the body of Vairochana Buddha (the Sambhogakaya Buddha, the reward body), and expounded the Great Vaipulya Buddha Avatamsaka Sutra (the Flower Garland Sutra). After three seven-day periods (twenty-one days) had passed, on the thirtieth day of the second month (specific date to be determined), (Shakyamuni) arose from his seat under the Bodhi tree and went to the country of Varanasi (an ancient Indian place name). Reaching the side of the Ajapala River, he stopped there for the night as dusk fell, and entered into meditation. At this time, a great storm arose, and a great Naga king, named Mucalinda (meaning 'liberation'), surrounded (Shakyamuni) seven times with his great body. The dragon had seven heads, which covered the Buddha above, serving as a shelter. On the sixth day of the third month (specific date to be determined), after four seven-day periods (twenty-eight days) had passed, the rain stopped and (Shakyamuni) emerged from meditation. The Naga king transformed into a young Brahmin (an ancient Indian priest), bowed his head and inquired (performed a respectful greeting), and received the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) and the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants). Among all the animals, (he was) the first to see the Buddha. On the seventh day of the third month (specific date to be determined), (Shakyamuni) received the offering of the elder Trapusa. On the eighth day of the third month (specific date to be determined), (Shakyamuni) arrived at the Deer Park (the place where Shakyamuni first turned the Wheel of Dharma). Initially, after the World-Honored One attained enlightenment, he looked at the trees and thought: All sentient beings are in the world of the Five Turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), covered by the Three Poisons (greed, hatred, and delusion), with shallow blessings, dull faculties, and no wisdom. How can they understand the Dharma that I have realized? Now, if I turn the Wheel of Dharma (preach the Buddhist teachings), they will surely not believe, and will even generate slanderous thoughts, and will fall into evil realms, suffering immeasurable pain. I would rather not speak and enter Nirvana (extinction). At this time, the Great Brahma King (the king of the Form Realm heavens), with a worried mind, thought that sentient beings are submerged in the cycle of birth and death for a long night (a long period of time), and that he should now go and request (Shakyamuni) to turn the great Wheel of Dharma. The Six Heavens of the Desire Realm (the six heavens of Buddhism) also jointly requested. (Shakyamuni) silently accepted their request. Thus, he established teachings in five periods (the Avatamsaka period, the Deer Park period, the Vaipulya period, the Prajna period, and the Lotus and Nirvana period). The first was the Avatamsaka period, the second was the Deer Park period, the third was the Vaipulya period, the fourth was the Prajna period, and the fifth was the Lotus
華涅槃時○世尊至鹿野苑。憍陳如摩訶那摩跋波阿舍婆阇跋陀羅阇五人。見佛心大歡喜。求佛出家。佛為說法。成阿羅漢。於是世間始有三寶。如來是佛寶。四諦是法寶。阿羅漢是僧寶○有長者子。名曰耶舍。中夜睡覺。見諸妓女不凈。生厭離心。于不凈中生凈想。忽見空中光明。尋光而去。趣鹿野苑。佛為說法。成阿羅漢。天明耶舍父為尋子故跡。至佛所。佛受三歸。為最初優婆塞。又耶舍朋類五十人。共詣佛所。俱成沙門○迦毗羅國。有婆羅門子。名富樓那。具解韋陀等論。與佛同日生。本性厭離世間。見佛出家。即與朋友三十人。往雪山專心學道。獲四禪五通。以天眼。遙見世尊在鹿野苑說法。遂共三十人。來到佛所。求佛度脫。說法人中。最為第一○南天竺有婆羅門。姓大迦旃延。第二子名那羅陀。其父令習韋陀諸論。不久通解。長兄忌之。欲害其命。父令往阿私陀仙人處。洞解諸論。得四禪五通。仙人命終。那羅陀貪世利養。不信三寶。有伊羅缽龍王商佉龍王。為夜叉金齊言。彼城先有一偈云。在於何自在。染著名為染。彼云何清凈。云何得癡名。癡人何故迷。云何名智人。何會別離已。名曰盡因緣。龍王至那羅陀仙所。問此偈義。不能解了。那羅陀乃詣佛。佛為開解。說種種法。生大歡喜。遂求出家。因
【現代漢語翻譯】 現代漢語譯本 釋迦牟尼佛涅槃時，世尊來到了鹿野苑。憍陳如（梵文：Ajñātakauṇḍinya，意為『最初領悟者』），摩訶那摩（梵文：Mahānāman，意為『大名』），跋波（梵文：Bhaddiya，意為『幸運者』），阿舍婆（梵文：Aśvajit，意為『馬勝』），阇跋陀羅阇（梵文：Daśabala-kāśyapa，意為『十力迦葉』）這五個人，見到佛陀內心非常歡喜，請求佛陀允許他們出家。佛陀為他們說法，他們都成了阿羅漢。從此，世間才開始有了三寶：如來是佛寶，四諦是法寶，阿羅漢是僧寶。 有一位長者的兒子，名叫耶舍（梵文：Yaśa，意為『名譽』）。半夜醒來，看到那些**不乾淨的東西，心中生起厭惡和遠離之心。他在不凈之中生起清凈的想法，忽然看見空中出現光明，就順著光芒而去，來到了鹿野苑。佛陀為他說法，他成了阿羅漢。天亮后，耶舍的父親爲了尋找兒子，來到了佛陀所在的地方。佛陀接受了他的三歸依，他成爲了最初的優婆塞（梵文：Upāsaka，意為『近事男』）。後來，耶舍的五十個朋友也一起來到佛陀這裡，都成了沙門（梵文：Śrāmaṇa，意為『勤息』）。 在迦毗羅國（梵文：Kapilavastu，意為『妙顏城』），有一位婆羅門（梵文：Brāhmaṇa，意為『凈行者』）的兒子，名叫富樓那（梵文：Pūrṇa，意為『圓滿』）。他精通《吠陀》等各種理論，與佛陀是同一天出生的。他本性厭惡世間，見到佛陀出家，就和三十個朋友一起前往雪山，專心修道，獲得了四禪五通。他用天眼遙遙看見世尊在鹿野苑說法，於是就和三十個朋友一起來到佛陀這裡，請求佛陀度化他們。在說法的人中，他是最為第一的。 在南天竺，有一位婆羅門，姓大迦旃延（梵文：Mahākātyāyana，意為『大迦旃延』）。他的第二個兒子名叫那羅陀（梵文：Nārada，意為『天道』）。他的父親讓他學習《吠陀》等各種理論，不久他就全部理解了。他的哥哥嫉妒他，想要害他的性命。他的父親讓他去阿私陀（梵文：Asita，意為『不執著』）仙人那裡，徹底理解各種理論，獲得了四禪五通。仙人去世后，那羅陀貪圖世間的利益和供養，不相信三寶。有伊羅缽（梵文：Elāpatra，意為『有葉』）龍王和商佉（梵文：Śaṅkha，意為『海螺』）龍王，爲了夜叉金齊（梵文：Kimcik，意為『什麼』）說，那個城市先前有一首偈頌說：『在於何自在，染著名為染，彼云何清凈，云何得癡名，癡人何故迷，云何名智人，何會別離已，名曰盡因緣。』龍王來到那羅陀仙人那裡，詢問這首偈頌的含義，那羅陀不能理解。那羅陀於是前往佛陀那裡，佛陀為他開解，說了種種的法，他生起了極大的歡喜，於是請求出家。
【English Translation】 English version When Śākyamuni Buddha was about to enter Parinirvana, the World-Honored One arrived at Deer Park (Sarnath). Kauṇḍinya (Ajñātakauṇḍinya, meaning 'the first to understand'), Mahānāman (meaning 'great name'), Bhaddiya (meaning 'fortunate'), Aśvajit (meaning 'horse tamer'), and Daśabala-kāśyapa (meaning 'Kāśyapa with ten powers'), these five people, seeing the Buddha, were greatly delighted and requested the Buddha to allow them to renounce the world. The Buddha preached the Dharma for them, and they all became Arhats. From then on, the world began to have the Three Jewels: the Tathāgata is the Buddha Jewel, the Four Noble Truths are the Dharma Jewel, and the Arhats are the Sangha Jewel. There was a son of a wealthy man named Yaśa (meaning 'fame'). Waking up in the middle of the night, he saw the uncleanliness of the ** and developed a sense of disgust and detachment. In the midst of impurity, he conceived a pure thought and suddenly saw a light in the sky. He followed the light and came to Deer Park. The Buddha preached the Dharma for him, and he became an Arhat. At dawn, Yaśa's father, in search of his son, came to where the Buddha was. The Buddha accepted his Three Refuges, and he became the first Upāsaka (meaning 'male lay devotee'). Later, fifty of Yaśa's friends also came to the Buddha and all became Śrāmaṇas (meaning 'ascetics'). In Kapilavastu (meaning 'city of wonderful appearance'), there was a son of a Brahmin (meaning 'one who practices purity') named Pūrṇa (meaning 'full'). He was proficient in the Vedas and various theories and was born on the same day as the Buddha. By nature, he detested the world. Seeing the Buddha renounce the world, he went with thirty friends to the Himalayas to concentrate on cultivating the Way, and he attained the Four Dhyānas and Five Superpowers. With his divine eye, he remotely saw the World-Honored One preaching the Dharma in Deer Park. So, he came with thirty friends to the Buddha and requested the Buddha to liberate them. Among those who preach the Dharma, he was the foremost. In South India, there was a Brahmin named Mahākātyāyana. His second son was named Nārada (meaning 'divine sage'). His father had him study the Vedas and various theories, and he soon understood them all. His elder brother was jealous of him and wanted to harm him. His father sent him to the hermit Asita (meaning 'non-attachment') to thoroughly understand the various theories and attain the Four Dhyānas and Five Superpowers. After the hermit passed away, Nārada was greedy for worldly benefits and offerings and did not believe in the Three Jewels. The dragon kings Elāpatra (meaning 'having leaves') and Śaṅkha (meaning 'conch') said to the Yaksha Kimcik (meaning 'what'), 'There was a verse in that city that said: 'Wherein is freedom, attachment is called attachment, how is it pure, how is it called ignorance, why are the ignorant deluded, how is one called wise, when will separation be called the end of causes?' The dragon kings came to the hermit Nārada and asked him the meaning of this verse, but Nārada could not understand it. Nārada then went to the Buddha, and the Buddha explained it to him and spoke various Dharmas. He developed great joy and requested to renounce the world.
其種族本姓。名大迦旃延。論議第一○摩竭提國。有優樓頻螺迦葉。兄弟三人。學古仙道。王臣歸信。佛詣彼住處。現諸神通。種種調伏。先度優樓頻螺迦葉。及五百弟子。又度那提迦葉迦阇迦葉。各有二百五十弟子。俱證阿羅漢。有一外甥。螺髻梵志。名優波斯那。在阿修羅山。共二百五十弟子。修學仙道。亦投佛出家。成阿羅漢。王舍城頻婆娑羅王。見三迦葉為佛弟子。嘆曰。嗚呼。如來有大神力。智慧深遠。不可思議。乃能伏如此之人。以為弟子。佛為說法。得法眼凈。王敕諸臣。于竹園起諸堂舍。請佛及僧。住彼竹園。諸王見佛。頻婆娑羅為首。諸僧伽藍竹園為始○王舍城有二婆羅門。具大智慧。一名舍利弗。一名目揵連。各有一百弟子。往詣竹園。佛為說法。成阿羅漢。舍利弗智慧第一。目犍連神通第一○摩竭提國。有婆羅門。名曰迦葉。具大智慧。誦四韋陀論。日夜勤求無上道法。旋復出家。修杜多行。會空中有神。告曰。佛已出世。請往師之。迦葉便趣竹園。佛知其當來。躬自往迎。到多子塔前相逢。迦葉合掌言曰。世尊實是一切種智。實是慈悲濟眾生。實是一切所歸依。即五體投地。而白佛言。世尊。是我大師。我是弟子。如是三說。佛言如是。迦葉。我是汝師。汝我弟子。若人實非一切種智。而欲
【現代漢語翻譯】 現代漢語譯本 他們的種族本姓是。名叫摩訶迦旃延（Mahākātyāyana，大迦旃延）。論議第一。在摩揭陀國（Magadha）。有優樓頻螺迦葉（Uruvilvā-kāśyapa）、那提迦葉（Nadī-kāśyapa）和伽耶迦葉（Gayā-kāśyapa）三兄弟。修習古代仙道。國王和大臣都歸信他們。佛陀前往他們居住的地方。顯現各種神通。用各種方法調伏他們。首先度化了優樓頻螺迦葉和他的五百名弟子。又度化了那提迦葉和迦葉迦葉，他們各有二百五十名弟子。都證得了阿羅漢果。有一個外甥。名叫螺髻梵志優波斯那（Upasena）。在阿修羅山（Asura Mountain）。和二百五十名弟子一起。修習仙道。也投奔佛陀出家。成了阿羅漢。王舍城（Rājagṛha）的頻婆娑羅王（Bimbisāra），見到三迦葉成了佛陀的弟子。讚歎說。嗚呼。如來有大神力。智慧深遠。不可思議。竟然能降伏這樣的人。作為弟子。佛陀為他說法。得到了法眼凈。國王命令各位大臣。在竹園（Veṇuvana）建造各種堂舍。邀請佛陀和僧眾。住在竹園裡。各位國王見到佛陀。以頻婆娑羅王為首。僧伽藍（Saṃghārāma）以竹園為開始。王舍城有兩位婆羅門。具有大智慧。一個名叫舍利弗（Śāriputra）。一個名叫目犍連（Maudgalyāyana）。各自有一百名弟子。前往竹園。佛陀為他們說法。成了阿羅漢。舍利弗智慧第一。目犍連神通第一。摩揭陀國。有一位婆羅門。名叫迦葉。具有大智慧。誦讀四韋陀論。日夜勤奮尋求無上道法。後來出家。修習頭陀行。這時空中有神。告訴他說。佛陀已經出世。請前往拜他為師。迦葉便前往竹園。佛陀知道他要來。親自前去迎接。在多子塔前相遇。迦葉合掌說道。世尊確實是一切種智。確實是慈悲救濟眾生。確實是一切眾生所歸依。隨即五體投地。對佛陀說。世尊。您是我的大師。我是您的弟子。這樣說了三次。佛陀說。是的。迦葉。我是你的老師。你是我的弟子。如果有人實際上不是一切種智。卻想要
【English Translation】 English version Their clan's original surname was. Named Mahākātyāyana (大迦旃延). The foremost in debate. In the kingdom of Magadha (摩揭提國). There were the three Kāśyapa brothers: Uruvilvā-kāśyapa (優樓頻螺迦葉), Nadī-kāśyapa (那提迦葉), and Gayā-kāśyapa (迦阇迦葉). They practiced ancient ascetic paths. The king and ministers all had faith in them. The Buddha went to their dwelling place. Displayed various supernatural powers. Subdued them in various ways. First, he converted Uruvilvā-kāśyapa and his five hundred disciples. Then he converted Nadī-kāśyapa and Gayā-kāśyapa, each with two hundred and fifty disciples. All attained the state of Arhat. There was a nephew. A Brahmachari named Upasena (優波斯那). On Mount Asura (阿修羅山). Together with two hundred and fifty disciples. Practicing ascetic paths. He also joined the Buddha's order. And became an Arhat. King Bimbisāra (頻婆娑羅王) of Rājagṛha (王舍城), seeing the three Kāśyapas become disciples of the Buddha. Exclaimed. Alas. The Tathāgata has great supernatural power. Profound and inconceivable wisdom. He was actually able to subdue such people. As disciples. The Buddha preached the Dharma to him. And he obtained the pure Dharma eye. The king ordered the ministers. To build various halls in the Bamboo Grove (竹園). And invited the Buddha and the Sangha. To reside in that Bamboo Grove. The various kings saw the Buddha. With King Bimbisāra as the leader. The Saṃghārāma (僧伽藍) began with the Bamboo Grove. In Rājagṛha (王舍城) there were two Brahmins. Possessing great wisdom. One named Śāriputra (舍利弗). One named Maudgalyāyana (目揵連). Each with one hundred disciples. They went to the Bamboo Grove. The Buddha preached the Dharma to them. And they became Arhats. Śāriputra was foremost in wisdom. Maudgalyāyana was foremost in supernatural powers. In the kingdom of Magadha (摩竭提國). There was a Brahmin. Named Kāśyapa. Possessing great wisdom. Reciting the four Vedas. Diligently seeking the unsurpassed Dharma day and night. Later he renounced the household life. Practicing Dhūta practices. At that time, a deity in the sky. Told him. The Buddha has already appeared in the world. Please go and take him as your teacher. Kāśyapa then went to the Bamboo Grove. The Buddha knew that he was coming. And personally went to greet him. They met in front of the Many Sons Pagoda. Kāśyapa joined his palms and said. The World Honored One is indeed omniscient. Is indeed compassionate in saving sentient beings. Is indeed the refuge of all. Then he prostrated himself on the ground. And said to the Buddha. World Honored One. You are my teacher. I am your disciple. He said this three times. The Buddha said. Yes. Kāśyapa. I am your teacher. You are my disciple. If someone is not actually omniscient. But wants to
受汝為弟子者。頭裂為七分。復為說法。成阿羅漢。以此迦葉有大威德。天人所重。故名大迦葉○凈飯王聞佛得道。已經六年。思欲一見。令梵志優陀夷。請佛還國。優陀夷見佛。為諸天釋梵歸化。亦愿為沙門。佛為說法。得羅漢道。即遣優陀夷。先現神變。發起道心。於是神足飛行。經游虛空。往到本國。現十八變。報言。卻後七日。佛當來降。王出四十里。迎佛。見佛大喜。選宗族五百人為沙門。侍佛左右。斛飯王二子。一名摩訶男。一名阿那律。摩訶男言。諸釋多出家。而我一門獨無。當一人營家。一人出家。那律以家事煩碎。遂與釋種跋提。各白其母。懇求出家。過七日。釋子等八人。出迦毗羅城。脫其寶衣象馬。付所使優波離令還。優波離思惟。人身難得。佛法難值。諸尊貴者。皆棄世榮。我身卑賤。何所貪樂。即以寶衣等。懸著樹上。遂便共至佛所。白言。我父母已許。愿聽出家。乞先度優波離。以除我等憍慢心故。於是世尊。先度優波離。次度那律等○世尊從弟阿難。以成道日生。故名阿難。(此云歡喜)舉國欣慶。又名慶喜。八歲出家。弟子中多聞第一。年三十一。佛命給侍左右。阿難言。愿如來與我三愿。一者不受如來故衣。二者不隨如來受別請。三者聽我出入無時。佛言善哉。具足智慧。預見譏
【現代漢語翻譯】 現代漢語譯本 『如果接受你作為弟子，我的頭會裂成七份。』佛陀又為他說法，使他成為阿羅漢（梵語，意為斷絕輪迴的聖人）。因此，迦葉（Kāśyapa）具有偉大的威德，受到天人和世人的尊重，所以被稱為大迦葉（Mahākāśyapa）。 凈飯王（Śuddhodana）聽說佛陀得道（成佛）已經六年了，很想見他一面，於是派遣梵志（婆羅門）優陀夷（Udāyin）去邀請佛陀回國。優陀夷見到佛陀，看到諸天、釋（Śakra）、梵（Brahmā）都歸依佛陀，也願意成為沙門（śrāmaṇa，意為出家修行者）。佛陀為他說法，使他證得羅漢道。於是派遣優陀夷先顯現神變，發起凈飯王的道心。優陀夷於是以神足飛行，經過虛空，回到本國，現十八變，稟告國王說：『七日之後，佛陀將會降臨。』國王出城四十里迎接佛陀，見到佛陀非常歡喜，挑選宗族中的五百人作為沙門，侍奉在佛陀左右。 斛飯王（Amṛtodana）的兩個兒子，一個名叫摩訶男（Mahānāma），一個名叫阿那律（Aniruddha）。摩訶男說：『諸釋迦族（Śākya）的人大多出家了，而我們一門卻沒有。應當一人經營家業，一人出家。』阿那律認為家事煩瑣，於是與釋迦族的跋提（Bhaddiya）各自稟告他們的母親，懇求出家。過了七日，釋迦族的子弟等八人，出了迦毗羅城（Kapilavastu），脫下他們的寶衣和象馬，交給使者優波離（Upāli）讓他帶回去。優波離思惟：『人身難得，佛法難遇。這些尊貴的人，都捨棄世間的榮華。我身份卑賤，還有什麼可貪戀的呢？』於是將寶衣等懸掛在樹上，便一同前往佛陀所在之處，稟告說：『我的父母已經答應了，希望允許我們出家。請先度優波離，以消除我們這些人的驕慢之心。』於是世尊（佛陀）先度優波離，然後才度阿那律等人。 世尊的堂弟阿難（Ānanda），因為在佛陀成道之日出生，所以名叫阿難（意為歡喜），舉國上下都感到歡欣慶賀，又名慶喜。八歲出家，在弟子中是多聞第一。三十一歲時，佛陀命他侍奉左右。阿難說：『希望如來答應我三個願望：一是不接受如來的舊衣服，二是不隨如來接受特別的邀請，三是允許我隨時出入。』佛陀說：『很好，你具足智慧，預見到人們的譏諷。』
【English Translation】 English version 『If I accept you as a disciple, my head will split into seven pieces.』 The Buddha then preached to him, enabling him to become an Arhat (Sanskrit, meaning a saint who has cut off the cycle of reincarnation). Therefore, Kāśyapa has great power and virtue and is respected by gods and humans, hence the name Mahākāśyapa. King Śuddhodana, having heard that the Buddha had attained enlightenment (Buddhahood) for six years, longed to see him. So he sent the Brahmin Udāyin to invite the Buddha back to the country. Udāyin saw the Buddha and witnessed the gods, Śakra, and Brahmā taking refuge in the Buddha. He also wished to become a śrāmaṇa (meaning a renunciate practitioner). The Buddha preached to him, enabling him to attain the path of Arhat. Then he sent Udāyin to first manifest miraculous transformations to inspire King Śuddhodana's aspiration for the Dharma. Udāyin then flew with supernatural powers through the void, returned to his country, manifested eighteen transformations, and reported to the king: 『In seven days, the Buddha will descend.』 The king went forty miles out of the city to welcome the Buddha, and upon seeing the Buddha, he was overjoyed and selected five hundred people from his clan to become śrāmaṇas, serving the Buddha on his left and right. King Amṛtodana's two sons, one named Mahānāma and the other named Aniruddha. Mahānāma said: 『Most of the Śākyas have renounced the world, but our family has not. One of us should manage the household, and the other should renounce the world.』 Aniruddha, finding household affairs troublesome, and Bhaddiya of the Śākya clan each told their mothers, earnestly requesting to renounce the world. After seven days, eight Śākya youths left Kapilavastu, took off their precious clothes, elephants, and horses, and gave them to the messenger Upāli to take back. Upāli thought: 『It is difficult to obtain a human body, and it is rare to encounter the Buddha's Dharma. These noble people have all abandoned worldly glory. What is there for me, a lowly person, to covet?』 So he hung the precious clothes, etc., on a tree and went together to where the Buddha was, reporting: 『My parents have agreed, and I hope you will allow us to renounce the world. Please ordain Upāli first, to eliminate the arrogance in our hearts.』 So the World-Honored One (the Buddha) first ordained Upāli, and then ordained Aniruddha and others. The World-Honored One's cousin Ānanda, because he was born on the day the Buddha attained enlightenment, was named Ānanda (meaning joy), and the whole country felt joyful and celebrated, also named Joyful Celebration. He renounced the world at the age of eight and was the foremost in learning among the disciples. At the age of thirty-one, the Buddha ordered him to serve on his left and right. Ānanda said: 『I hope the Tathāgata (Buddha) will grant me three wishes: first, not to accept the Tathāgata's old clothes; second, not to follow the Tathāgata to accept special invitations; and third, to allow me to enter and leave at any time.』 The Buddha said: 『Very good, you are full of wisdom and foresee people's criticisms.』
嫌。何以故。若有人言汝為衣食。奉給如來。是故不受故衣。不隨別請。出入有時。則不能廣利諸部。故求出入無時。我為阿難。開是三事○佛子羅睺羅。年已九歲。佛遣目連。往迦毗羅城。白父及耶輸陀羅。放羅睺羅出家。修習聖道。目連受命到彼。以種種方便曉輸。耶輸不聽。時佛起化人。空中告言。耶輸陀羅。汝頗憶念往古世時。誓願事不。我當爾時為菩薩道。以五百銀錢。從汝買得五莖蓮花。上定光佛。時汝求我。世世所生。共為夫妻。我不欲受。即語汝言。我為菩薩。累劫行愿一切佈施。不逆人意。汝能爾者。聽為我妻。汝立誓言。世世所生國城妻子。及與我身。隨君施與。誓無悔心。而今何故愛惜羅睺。不令出家學聖道也。耶輸聞已。霍然還識宿業因緣。事事明瞭。知昨所見。愛子之情。自然消歇。時凈飯王。即集國中豪族。各遣一子。有五十人。隨從出家。佛使阿難剃頭。舍利弗為其和尚。目連為阿阇梨。授十戒法。便為沙彌○舍衛國王波斯匿。有一大臣。名須達多。家巨富。賑貧乏。時號孤給獨。因欲為兒娶婦。躬往王舍城中大臣護彌家。既到已。見其家內。大張供具。須達多問故。答言。請佛及僧。問云何名佛。云何名僧。護彌具告所以。須達多聞之。毛髮俱竦。尋到佛所。見佛相好。過於護彌所
【現代漢語翻譯】 嫌。什麼緣故呢？如果有人說給你衣食，來供養如來（Tathagata，如來的稱號之一）。因此不接受舊衣服，不隨便接受其他供養，出入有固定的時間，就不能廣泛地利益各個群體。所以要求出入沒有固定的時間。我為阿難（Ananda，佛陀的十大弟子之一），開示這三件事。 佛子羅睺羅（Rahula，釋迦牟尼佛的兒子），年齡已經九歲。佛陀派遣目連（Maudgalyayana，佛陀的十大弟子之一），前往迦毗羅衛城（Kapilavastu，釋迦牟尼佛的故鄉），告訴他的父親凈飯王（Suddhodana，釋迦牟尼佛的父親）和耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子），讓羅睺羅出家，修習聖道。目連線受命令到達那裡，用各種方法勸說耶輸陀羅，耶輸陀羅不聽從。這時佛陀顯現化身，在空中告訴她說：『耶輸陀羅，你還記得往昔世時的誓願嗎？我當時爲了菩薩道（Bodhisattva path，追求覺悟的道路），用五百銀錢，從你那裡買得五莖蓮花，供養定光佛（Dipankara Buddha，過去佛之一）。當時你請求我，世世代代都結為夫妻。我不願意接受，就對你說，我爲了菩薩的緣故，累劫修行，願意佈施一切，不違背別人的意願。你能做到這樣，才聽任你做我的妻子。你立下誓言，世世代代所生的國城妻子，以及我的身體，都隨你佈施，誓無悔心。而今為什麼愛惜羅睺羅，不讓他出家學習聖道呢？』耶輸陀羅聽了之後，忽然回憶起宿世的因緣，事事都明白了，知道昨天所見的愛子之情，自然消散了。這時凈飯王，就召集國內的豪族，各自派一個兒子，共有五十人，跟隨羅睺羅出家。佛陀讓阿難為他們剃頭，舍利弗（Sariputra，佛陀的十大弟子之一）為他們的和尚（Upadhyaya，親教師），目連為他們的阿阇梨（Acarya，導師），授予他們十戒法，他們便成為沙彌（Sramanera，出家男子）。 舍衛國（Sravasti，古印度王國）國王波斯匿王（Prasenajit，古印度拘薩羅國國王）有一位大臣，名叫須達多（Sudatta，給孤獨長者的本名），家境非常富有，經常救濟貧困的人，當時號稱『孤給獨』。因為想要為兒子娶媳婦，親自前往王舍城（Rajagriha，古印度摩揭陀國的首都）中的大臣護彌（未考證）家。到達之後，看見他家裡面，正在大擺供具。須達多詢問緣故，護彌回答說，要請佛陀和僧眾。須達多問什麼是佛陀，什麼是僧眾。護彌詳細地告訴了他。須達多聽了之後，毛髮都豎立起來，隨即前往佛陀的住所，看見佛陀的相好莊嚴，超過了護彌所說。
【English Translation】 Dislike. Why is that? If someone were to say they would provide you with clothing and food to offer to the Tathagata (one of the titles of the Buddha), therefore, not accepting old clothes, not casually accepting other offerings, and having fixed times for entering and leaving, one would not be able to broadly benefit all groups. Therefore, it is required to have no fixed times for entering and leaving. I explain these three matters for Ananda (one of the ten great disciples of the Buddha). The Buddha's son, Rahula (the son of Siddhartha Gautama), is already nine years old. The Buddha sent Maudgalyayana (one of the ten great disciples of the Buddha) to Kapilavastu (the birthplace of Siddhartha Gautama) to tell his father, King Suddhodana (the father of Siddhartha Gautama), and Yasodhara (the wife of Siddhartha Gautama), to let Rahula become a monk and practice the holy path. Maudgalyayana, receiving the order, arrived there and persuaded Yasodhara in various ways, but Yasodhara did not listen. At this time, the Buddha manifested a transformation body and said in the air: 'Yasodhara, do you still remember the vows of past lives? At that time, for the sake of the Bodhisattva path (the path to enlightenment), I bought five lotus flowers from you with five hundred silver coins to offer to Dipankara Buddha (one of the past Buddhas). At that time, you asked me to be husband and wife in every lifetime. I was unwilling to accept and said to you, for the sake of the Bodhisattva, I have practiced diligently for countless kalpas and am willing to give everything away, without going against the wishes of others. If you can do this, I will allow you to be my wife. You made a vow that the country, cities, wives, and my body in every lifetime would be given away as you wish, without any regrets. Why do you cherish Rahula now and not let him become a monk to learn the holy path?' After hearing this, Yasodhara suddenly recalled the causes and conditions of past lives, understood everything clearly, and the love for her son that she had seen yesterday naturally dissipated. At this time, King Suddhodana gathered the powerful clans in the country, each sending a son, totaling fifty people, to follow Rahula to become monks. The Buddha had Ananda shave their heads, Sariputra (one of the ten great disciples of the Buddha) became their Upadhyaya (preceptor), and Maudgalyayana became their Acarya (teacher), giving them the ten precepts, and they became Sramaneras (novice monks). King Prasenajit (King of Kosala in ancient India) of Sravasti (an ancient Indian kingdom) had a minister named Sudatta (the original name of Anathapindika), whose family was very wealthy and often helped the poor, and was known at the time as 'Anathapindika'. Because he wanted to marry a wife for his son, he personally went to the house of Minister Humi (unverified) in Rajagriha (the capital of the ancient Indian kingdom of Magadha). After arriving, he saw that his house was setting up a large array of offerings. Sudatta asked the reason, and Humi replied that he was inviting the Buddha and the Sangha. Sudatta asked what the Buddha and the Sangha were. Humi told him in detail. After hearing this, Sudatta's hair stood on end, and he immediately went to the Buddha's residence, saw the Buddha's magnificent appearance, which surpassed what Humi had said.
說。心大歡喜。佛為說法。成須陀洹。須達多愿起精舍。請佛降舍衛國。度彼眾生。佛許之。辭佛還家。佛命舍利弗。與俱至舍衛國。案行諸地。惟王太子祇陀有園。正得處所。須達多乃白太子。太子不肯。須達多慇勤再三。太子曰。若能以黃金布地。令無空者。便當相與。答曰諾。乃使人像負黃金。八十頃中。須臾欲滿。略欠少地。太子念言。佛必大德。能使斯人輕寶乃爾。遂令止勿更出金。園地屬卿。樹木屬我。共立精舍。須達多共舍利弗。經地已竟。起立精舍。啟知國王。請佛及僧。佛言。須達買園。樹木祇陀所有。可名祇樹給孤獨園○佛再還迦毗羅衛國。王問。云何修行。當得諸佛之道。佛言。一切眾生皆即是佛。父王當念西方世界阿彌陀佛。常勤精進。當得佛道。王言。一切眾生云何是佛。佛言。一切法無生。無動搖。無取捨。無相貌。無自性。王當於此佛法中。安住其心。勿信於他。王與七萬釋種。聞說是法。信解歡喜。悟無生忍○初佛還國。姨母大愛道(即波阇波提)白佛出家。三請不許。及佛再還國。如前重請。佛亦不許。佛既出國。大愛道與諸老母等。追佛頓止河上。復求出家。又亦不許。退住門外。歔欷而啼。阿難自外回。問故。答曰。我以女人故。不得出家。自悲傷耳。阿難乃白佛。大愛道以
【現代漢語翻譯】 說，心中非常歡喜。佛為他說法，使他證得須陀洹果（小乘初果）。須達多（Anathapindika，給孤獨長者）發願建造精舍，懇請佛陀降臨舍衛國（Sravasti），度化那裡的眾生。佛陀答應了他。須達多告別佛陀返回家鄉。佛陀派遣舍利弗（Sariputra）與他一同前往舍衛國，勘察地形。只有波斯匿王（Prasenajit）的太子祇陀（Jeta）擁有一座園林，地點最為合適。須達多於是稟告太子，太子不肯。須達多慇勤地再三請求。太子說：『如果能用黃金鋪滿地面，不留空隙，我就把園林給你。』須達多回答說『好』。於是派人役使大象運載黃金，在八十頃（古代的面積單位）的土地上鋪設，很快就要鋪滿，只略微缺少一點地方。太子心想：佛陀必定具有偉大的德行，才能使這個人如此輕視財寶。於是命令停止，不要再運送黃金。園地歸你，樹木歸我，共同建造精舍。須達多與舍利弗勘察完畢土地后，開始建造精舍，稟告國王，邀請佛陀和僧眾。佛陀說：『須達多買園，樹木屬於祇陀所有，可以命名為祇樹給孤獨園。』 佛陀再次回到迦毗羅衛國（Kapilavastu）。國王問：『如何修行，才能證得諸佛的道果？』佛陀說：『一切眾生都具有佛性。父王應當憶念西方極樂世界的阿彌陀佛（Amitabha），常常勤奮精進，就能證得佛道。』國王問：『一切眾生為什麼是佛？』佛陀說：『一切法無生、無動搖、無取捨、無相貌、無自性。國王應當在這種佛法中安住自己的心，不要相信其他人。』國王與七萬釋迦族人（Sakya），聽聞此法，信解歡喜，領悟了無生法忍（Anutpattika-dharma-kshanti）。 佛陀初次回到迦毗羅衛國時，姨母大愛道（Mahaprajapati，即波阇波提）請求佛陀允許她出家，三次請求都沒有得到允許。等到佛陀再次回到迦毗羅衛國時，像之前一樣再次請求，佛陀仍然沒有允許。佛陀離開迦毗羅衛國后，大愛道與眾位老婦人等，追隨佛陀，停留在河邊，再次請求出家，又沒有得到允許，退居門外，哭泣不止。阿難（Ananda）從外面回來，詢問原因。大愛道回答說：『因為我是女人，所以不能出家，為此感到悲傷。』阿難於是稟告佛陀，大愛道以
【English Translation】 He spoke, his heart filled with great joy. The Buddha preached to him, enabling him to attain the state of Sotapanna (Srotapanna, the first stage of enlightenment in Theravada Buddhism). Sudatta (Anathapindika, the benefactor of the orphans) vowed to build a monastery and invited the Buddha to descend upon Sravasti to deliver those beings. The Buddha agreed. Sudatta bid farewell to the Buddha and returned home. The Buddha sent Sariputra to accompany him to Sravasti to survey the land. Only Prince Jeta, son of King Prasenajit, possessed a garden that was the most suitable location. Sudatta then informed the prince, but the prince refused. Sudatta earnestly requested again and again. The prince said, 'If you can cover the ground with gold, leaving no empty space, then I will give you the garden.' Sudatta replied, 'Agreed.' He then sent people to have elephants carry gold to cover the eighty acres (an ancient unit of area), and it was about to be filled quickly, with only a small area remaining. The prince thought, 'The Buddha must possess great virtue to make this person value treasure so lightly.' He then ordered them to stop and not bring any more gold. The land belongs to you, and the trees belong to me. Let us build a monastery together.' Sudatta and Sariputra, having surveyed the land, began to build the monastery, informed the king, and invited the Buddha and the Sangha. The Buddha said, 'Sudatta bought the garden, and the trees belong to Jeta, so it can be named Jetavana Anathapindika's Monastery.' The Buddha returned to Kapilavastu again. The king asked, 'How should one practice to attain the path of all Buddhas?' The Buddha said, 'All beings possess Buddha-nature. Father King should contemplate Amitabha (Amitabha), the Buddha of the Western Pure Land, and constantly strive diligently, and you will attain Buddhahood.' The king asked, 'Why are all beings Buddhas?' The Buddha said, 'All dharmas are without birth, without movement, without acceptance or rejection, without appearance, and without self-nature. The king should settle his mind in this Dharma of the Buddha and not believe others.' The king and seventy thousand Sakyas, hearing this Dharma, believed, understood, and rejoiced, and awakened to the Anutpattika-dharma-kshanti (the patience to accept the non-arising of all dharmas). When the Buddha first returned to Kapilavastu, his aunt Mahaprajapati (Mahaprajapati) requested the Buddha to allow her to become a nun, but she was not allowed after three requests. When the Buddha returned to Kapilavastu again, she requested again as before, but the Buddha still did not allow it. After the Buddha left Kapilavastu, Mahaprajapati and the other old women followed the Buddha and stopped by the river, requesting again to become nuns, but they were not allowed again, and they retreated outside the gate, weeping incessantly. Ananda returned from outside and asked the reason. Mahaprajapati replied, 'Because I am a woman, I cannot become a nun, and I am saddened by this.' Ananda then informed the Buddha that Mahaprajapati with
至心。欲受法律。愿佛聽之。佛言止止。若聽女人出家者。令正法不得久住。阿難復曰。過去諸佛。具四部眾。如來獨不具耶。佛言。若大愛道修八敬法。盡壽行之。可入法律。阿難出告大愛道。便受大戒。為比丘尼。遂得應真○樓至菩薩。請立戒壇。為比丘結戒受戒。於是創立三壇。佛院門東。名佛為比丘結戒壇。佛院門西佛為比丘尼結戒壇。外院東門南。置僧為比丘受戒壇。戒壇從地而立。三重為相。以表三空。為入佛法初門。時天帝施以覆釜。置於壇上。大梵王施無價寶珠。置覆釜上。供養舍利。是為五重。表立分法身壇時。十方諸佛。無量菩薩。天龍八部。悉皆雲集。諸佛登之。共議結戒輕重持犯等相。及度尼。滅正法相。諸佛通議曰。古有四部。今何獨無。初雖正法減半。今尼行八敬。還住千年。故此二壇。惟佛所登。共量佛事。外院戒壇。乃僧為四眾受戒壇也。
佛祖綱目卷第二 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三(玄字號)
甲子(周穆王四十五年起)乙亥(共王元年)丁亥(懿王元年)壬子(孝王元年)癸亥(周孝王十二年止)
佛滅時。此方暴風忽起。損舍折樹。地動木陰。西方有白虹十二道。南北通貫。連夜不滅。穆王怪問群臣
【現代漢語翻譯】 現代漢語譯本 至誠懇切地請求。想要接受佛的法律。希望佛陀能夠允許。佛陀說：停止吧，停止吧。如果允許女人出家，會使得正法不能長久住世。阿難(Ananda，佛陀的十大弟子之一)又說：過去的諸佛，都有四部弟子(比丘、比丘尼、優婆塞、優婆夷)。如來(Tathagata，佛陀的稱號)為何唯獨不具足呢？佛陀說：如果大愛道(Mahaprajapati，佛陀的姨母)能夠修行八敬法(Ashta Gurudharma)，終身奉行，就可以進入佛的法律。阿難出來告訴大愛道，大愛道便接受了大戒，成為比丘尼。於是證得了阿羅漢果位。樓至菩薩(Rocani Bodhisattva)請求設立戒壇，為比丘結戒和受戒。因此創立了三壇。佛院的東門，名為佛為比丘結戒壇。佛院的西門，名為佛為比丘尼結戒壇。外院的東門南邊，設定僧人為比丘受戒壇。戒壇從地上建立，三重結構作為標誌，用來表示三空(sunyata，空性)。作為進入佛法的最初之門。當時天帝(Deva)獻上覆釜(倒扣的鍋)，放置在戒壇之上。大梵天王(Mahabrahma)獻上無價的寶珠，放置在覆釜之上。供養舍利(Sarira，佛陀的遺骨)。這就是五重結構，表示建立分法身壇時。十方諸佛，無量菩薩，天龍八部(Devas and Nagas，佛教的護法神)，全部都雲集於此。諸佛登上戒壇，共同商議結戒的輕重持犯等事項，以及度化比丘尼，避免正法衰滅的事項。諸佛共同商議說：過去有四部弟子，現在為何唯獨沒有比丘尼呢？雖然一開始正法會減損一半，但是現在比丘尼奉行八敬法，還可以住世一千年。所以這兩個戒壇，只有佛陀才能登上，共同商量佛事。外院的戒壇，是僧人為四眾弟子受戒的戒壇。
佛祖綱目卷第二 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三(玄字號)
甲子(周穆王四十五年起，公元前952年)乙亥(周共王元年，公元前947年)丁亥(周懿王元年，公元前917年)壬子(周孝王元年，公元前909年)癸亥(周孝王十二年止，公元前897年)
佛陀涅槃時。此地忽然颳起暴風，損壞房屋，折斷樹木。發生地震，樹木搖動。西方出現十二道白虹，南北貫通，連續整夜都沒有熄滅。周穆王(King Mu of Zhou)感到奇怪，詢問群臣。
【English Translation】 English version With utmost sincerity, I wish to receive the laws of the Buddha. May the Buddha hear this request. The Buddha said: Stop, stop. If women are allowed to leave home (become nuns), it will prevent the Proper Dharma from lasting long. Ananda (one of the ten principal disciples of the Buddha) further said: The Buddhas of the past all had four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). Why is the Tathagata (title of the Buddha) alone without them? The Buddha said: If Mahaprajapati (Buddha's aunt) can cultivate the Eight Garudhammas (Ashta Gurudharma) and practice them throughout her life, she can enter the laws of the Buddha. Ananda went out and told Mahaprajapati, who then received the great precepts and became a bhikshuni. Thereupon, she attained the fruit of Arhat. Rocani Bodhisattva requested the establishment of an ordination platform for bhikshus to make vows and receive precepts. Therefore, three platforms were established. The east gate of the Buddha's courtyard was named the platform where the Buddha made vows for bhikshus. The west gate of the Buddha's courtyard was named the platform where the Buddha made vows for bhikshunis. South of the east gate of the outer courtyard, a platform was set up for the Sangha to give precepts to bhikshus. The ordination platform was built from the ground, with a triple structure as a symbol, to represent the three emptinesses (sunyata). It serves as the initial gate for entering the Buddha's Dharma. At that time, the Deva (god) offered an overturned pot (inverted cauldron), which was placed on the ordination platform. The Great Brahma King (Mahabrahma) offered a priceless jewel, which was placed on the overturned pot, to make offerings to the relics (Sarira). This is the fivefold structure, representing the time when the Dharma Body platform was established. All the Buddhas of the ten directions, countless Bodhisattvas, and the Eight Divisions of Gods and Dragons (Devas and Nagas, protective deities in Buddhism) all gathered here. The Buddhas ascended the platform and jointly discussed matters such as the severity of making and breaking vows, as well as the conversion of bhikshunis and the prevention of the decline of the Proper Dharma. The Buddhas jointly discussed and said: In the past, there were four assemblies, so why are there no bhikshunis now? Although the Proper Dharma will initially be reduced by half, the bhikshunis can still abide in the world for a thousand years if they practice the Eight Garudhammas. Therefore, only the Buddha can ascend these two platforms to jointly discuss the affairs of the Buddha. The ordination platform in the outer courtyard is the platform where the Sangha gives precepts to the four assemblies.
Outline of the Patriarchs of the Buddha, Volume 2 Supplement to the Buddhist Canon, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha
Outline of the Patriarchs of the Buddha, Volume 3 (Serial Number Xuan)
Jiazi (Year 45 of King Mu of Zhou, 952 BC), Yihai (Year 1 of King Gong of Zhou, 947 BC), Dinghai (Year 1 of King Yi of Zhou, 917 BC), Renzi (Year 1 of King Xiao of Zhou, 909 BC), Guihai (Year 12 of King Xiao of Zhou, 897 BC)
At the time of the Buddha's Nirvana, a sudden storm arose in this land, damaging houses and breaking trees. An earthquake occurred, and the trees shook. Twelve white rainbows appeared in the west, running north and south, and did not disappear all night. King Mu of Zhou wondered and asked his ministers.
。太史扈多對曰。西方聖人。入滅之相耳。
(辛未)釋迦牟尼佛傳法大迦葉
佛說法華經。凡二處三會。始在靈山。次升虛空。后復還靈山。有大梵王。以金色波羅花獻佛。請佛說法。世尊登座。拈花示眾。人天百萬。悉皆罔措。獨有迦葉。破顏微笑。世尊曰。我有正法眼藏。涅槃妙心。實相無相。微妙法門。付囑與汝。汝當護持流通。毋令斷絕。聽吾偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。說偈已。復告迦葉。吾將金縷僧伽黎衣。傳付與汝。轉授補處慈氏。勿令朽壞。並敕阿難。副貳傳化。迦葉禮足。白佛言。善哉善哉。我當依敕恭順佛故。
(壬申)釋迦牟尼佛示現涅槃
辛未十一月既望。佛念四眾懈怠。不將侍者。如屈伸臂頃。獨至忉利天歡喜園。三月安居。佛告文殊。汝詣母所。道我在此。摩耶既至。佛言。身所經歷。與苦樂俱。當修涅槃。永離苦樂。摩耶聞法。得須陀洹果。是時人間久不見佛。優填王等。至阿難所。問佛所在。阿難報曰。我亦不知。時優填王。渴仰如來。遂敕奇巧工匠。作如來形像。毗首羯磨天。化身為匠。不日而成。三月將盡。佛令鳩摩羅。告閻浮提。如來將下。欲入涅槃。於是佛化寶階。從天而下。優填王載像來迎。為佛作禮。佛三喚
【現代漢語翻譯】 現代漢語譯本： 太史扈多回答說：『這是西方聖人，示現入滅的樣子啊。』
（辛未年（無考））釋迦牟尼佛將佛法傳給大迦葉（Mahākāśyapa，佛教禪宗初祖）
佛陀宣講《法華經》，總共有兩處三次集會。開始在靈鷲山（Gṛdhrakūṭa），然後升到虛空，之後又回到靈鷲山。當時有大梵天王（Mahābrahmā），用金色的波羅花獻給佛陀，請求佛陀說法。世尊登上座位，拈起花朵向大眾展示，人天百萬，都茫然不知所措。只有迦葉（Kāśyapa）露出笑容。世尊說：『我擁有正法眼藏（saddharma-cakṣus），涅槃妙心（nirvāṇa-citta），實相無相（tattva-alakṣaṇa），微妙法門，現在交付給你。你應當護持流通，不要讓它斷絕。』聽我的偈頌：『法本法無法，無法法亦法，今付無法時，法法何曾法。』說完偈頌后，又告訴迦葉（Kāśyapa）：『我將金縷僧伽黎衣（kāṣāya），傳付給你，轉授給補處慈氏（Maitreya，彌勒菩薩）。不要讓它朽壞。』並敕令阿難（Ānanda），輔助傳化。迦葉（Kāśyapa）禮拜佛足，稟告佛陀說：『善哉善哉！我應當依照您的敕令，恭敬順從佛陀的教誨。』
（壬申年（無考））釋迦牟尼佛示現涅槃
辛未年（無考）十一月十六日，佛陀考慮到四眾弟子懈怠，沒有帶侍者，像屈伸手臂一樣，獨自來到忉利天（Trāyastriṃśa）歡喜園。在那裡安居了三個月。佛陀告訴文殊（Mañjuśrī）：『你到我母親那裡，告訴她我在這裡。』摩耶夫人（Māyādevī）來到后，佛陀說：『身體所經歷的，與苦樂相伴隨，應當修習涅槃（nirvāṇa），永遠脫離苦樂。』摩耶夫人（Māyādevī）聽聞佛法，證得須陀洹果（Srota-āpanna）。這時人間很久沒有見到佛陀，優填王（Udayana）等人，到阿難（Ānanda）那裡，詢問佛陀的所在。阿難（Ānanda）回答說：『我也不知道。』當時優填王（Udayana）渴慕如來，於是敕令精巧的工匠，製作如來的形像。毗首羯磨天（Viśvakarman）化身為工匠，沒幾天就完成了。三個月快要結束時，佛陀讓鳩摩羅（Kumāra）告訴閻浮提（Jambudvīpa）：『如來將要地獄，準備進入涅槃（nirvāṇa）。』於是佛陀化作寶階，從天上下來。優填王（Udayana）用車載著佛像來迎接，為佛陀作禮。佛陀三次呼喚
【English Translation】 English version: The Grand Historian Hudo replied, 'That is a sage from the West, manifesting the appearance of entering into extinction.'
(Xinwei Year (no record)) Śākyamuni Buddha transmitted the Dharma to Mahākāśyapa (the first patriarch of Chan Buddhism).
The Buddha preached the Lotus Sūtra in three assemblies at two locations. It began at Vulture Peak (Gṛdhrakūṭa), then ascended into the sky, and later returned to Vulture Peak. At that time, the Great Brahmā King (Mahābrahmā) offered golden Utpala flowers to the Buddha and requested the Buddha to preach the Dharma. The World-Honored One ascended the seat, held up a flower to show the assembly, and millions of humans and devas were at a loss. Only Kāśyapa (Mahākāśyapa) smiled. The World-Honored One said, 'I have the Treasury of the True Dharma Eye (saddharma-cakṣus), the Wondrous Mind of Nirvāṇa (nirvāṇa-citta), the True Aspect without Aspects (tattva-alakṣaṇa), the Subtle Dharma Gate, now I entrust it to you. You should protect and circulate it, do not let it be cut off.' Listen to my verse: 'Dharma is fundamentally no-dharma, no-dharma is also dharma, now when entrusting no-dharma, what dharma has ever been dharma?' After reciting the verse, he further told Kāśyapa (Mahākāśyapa), 'I will transmit the golden-threaded Saṃghāṭī robe (kāṣāya) to you, and you will pass it on to Maitreya (Maitreya, the next Buddha) who will fill the position. Do not let it decay.' And he ordered Ānanda (Ānanda) to assist in the transmission. Kāśyapa (Mahākāśyapa) bowed at the Buddha's feet and reported to the Buddha, 'Excellent, excellent! I shall follow your instructions and respectfully obey the Buddha's teachings.'
(Renshen Year (no record)) Śākyamuni Buddha manifested Nirvāṇa.
On the sixteenth day of the eleventh month of the Xinwei year (no record), the Buddha, considering the laxity of the fourfold assembly, without taking attendants, as quickly as stretching and bending an arm, went alone to the Joyful Garden in the Trāyastriṃśa Heaven (Trāyastriṃśa). There he stayed in retreat for three months. The Buddha told Mañjuśrī (Mañjuśrī), 'Go to my mother and tell her that I am here.' When Māyādevī (Māyādevī) arrived, the Buddha said, 'What the body experiences is accompanied by suffering and joy, one should cultivate Nirvāṇa (nirvāṇa) and forever be free from suffering and joy.' Māyādevī (Māyādevī), upon hearing the Dharma, attained the fruit of Srota-āpanna (Srota-āpanna). At this time, humans had not seen the Buddha for a long time, King Udayana (Udayana) and others went to Ānanda (Ānanda) and asked where the Buddha was. Ānanda (Ānanda) replied, 'I also do not know.' At that time, King Udayana (Udayana), longing for the Tathāgata, ordered skilled craftsmen to make an image of the Tathāgata. Viśvakarman (Viśvakarman) transformed into a craftsman and completed it in a few days. As the three months were about to end, the Buddha had Kumāra (Kumāra) tell Jambudvīpa (Jambudvīpa), 'The Tathāgata will descend and prepare to enter Nirvāṇa (nirvāṇa).' Thereupon, the Buddha transformed into a jeweled staircase and descended from the sky. King Udayana (Udayana) came to greet him in a chariot carrying the Buddha's image and paid homage to the Buddha. The Buddha called out three times
三應。乃云。無為真佛。實在我身。又語像言。汝于來世。大作佛事○佛姨母大愛道。將欲滅度。告眾曰。吾不忍見世尊泥洹。遂與五百比丘尼。白佛。佛默可之。大愛道便還精舍。各現神足。同時滅度○舍利弗目犍連。不忍見佛泥洹。遂先入滅。七萬阿羅漢亦同時入滅。四眾惶亂。佛以神力。化二弟子。在佛左右。四眾稍定○壬申二月十五日。佛在拘尸那城。力士生地䟦提河邊。娑羅雙樹間。臨涅槃時。說涅槃經。告大眾言。我以甚深般若。遍觀三界。根本性離。畢竟寂滅。同虛空相。一無所有。法相如是。其知是者。名出世人。是事不知。名生死始。時諸比丘勸請如來。惟愿久住。不入涅槃。佛言。汝等不應作如是語。我今所有無上正法。悉已付囑摩訶迦葉。是迦葉者。當爲汝等。作大依止。猶如如來。復告文殊。阿難給侍我來。二十餘年。聞法受持。如瀉水置器。我今欲令受持是涅槃經。為諸魔所惱。汝可持是大陀羅尼。救護阿難。文殊受已。至阿難所。魔王聞咒。即放阿難。歸至佛所。佛於是三入禪定。三出三告。乃云。以是因緣。我今安住常寂滅光。名大涅槃。乃于寶床。右脅而臥。于其中夜。寂然無聲。便般涅槃。迦葉遠來奔訃。金棺自開。即現雙足。出於棺外。眾禮足已。還自入棺。爾時棺從座舉。高
【現代漢語翻譯】 現代漢語譯本： 有人說：『無為才是真佛，真佛就在我身中。』又對著佛像說：『你將來在來世，會大作佛事。』佛的姨母摩訶波阇波提（Mahāprajāpatī，佛的姨母）將要涅槃時，告訴大家說：『我不忍心見到世尊涅槃。』於是與五百位比丘尼，稟告佛陀，佛陀默許了。摩訶波阇波提（Mahāprajāpatī）便回到精舍，各自顯現神通，同時入滅。 舍利弗（Śāriputra）和目犍連（Maudgalyāyana），不忍心見到佛陀涅槃，於是先入滅。七萬阿羅漢也同時入滅，四眾弟子惶恐慌亂。佛陀以神通力，化現兩位弟子在佛陀左右，四眾弟子才稍稍安定。 壬申年（公元前544年）二月十五日，佛陀在拘尸那迦（Kuśinagara）城，力士生地跋提河（Bhadrā River）邊，娑羅雙樹之間，臨近涅槃時，宣說《涅槃經》，告訴大眾說：『我以甚深般若智慧，遍觀三界，根本自性是空寂的，畢竟寂滅，如同虛空一樣，一無所有，法相就是這樣。知道這個道理的人，就叫做超出世間的人。不知道這個道理的人，就叫做生死輪迴的開始。』 當時，眾比丘勸請如來，希望佛陀長久住世，不要進入涅槃。佛陀說：『你們不應該這樣說。我現在所有的無上正法，都已經囑託給摩訶迦葉（Mahākāśyapa）了。這位摩訶迦葉（Mahākāśyapa），應當為你們作大依靠，猶如如來一樣。』 又告訴文殊菩薩（Mañjuśrī）：『阿難（Ānanda）侍奉我二十多年，聽聞佛法，受持不忘，如同把水倒入器皿一樣。我現在想讓他受持這部《涅槃經》，卻被諸魔所惱。你可以持誦大陀羅尼咒，救護阿難（Ānanda）。』文殊菩薩（Mañjuśrī）接受后，來到阿難（Ānanda）處。魔王聽到咒語，立即放了阿難（Ānanda），阿難（Ānanda）回到佛陀處。佛陀於是三次進入禪定，三次出來，三次宣告，說：『因為這個因緣，我現在安住在常寂滅光中，名為大涅槃。』 於是佛陀在寶床上，右脅而臥，在半夜時分，寂然無聲，便般涅槃。摩訶迦葉（Mahākāśyapa）從遠處趕來奔喪，金棺自動打開，立即顯現雙足，出於棺外。大眾禮拜佛足后，雙足又自己回到棺內。當時，棺材從座位上舉起，升高。
【English Translation】 English version: Someone said: 'Non-action is the true Buddha, and the true Buddha is within my own body.' Then, speaking to the Buddha image, 'You will perform great Buddha deeds in the future.' Buddha's aunt, Mahāprajāpatī (Buddha's aunt), about to enter Parinirvana, told the assembly: 'I cannot bear to see the World Honored One enter Nirvana.' Thereupon, along with five hundred Bhikshunis, she informed the Buddha, who silently approved. Mahāprajāpatī then returned to the monastery, each manifesting their spiritual powers, and simultaneously entered into extinction. Śāriputra and Maudgalyāyana, unable to bear seeing the Buddha enter Nirvana, entered extinction first. Seventy thousand Arhats also entered extinction at the same time, causing panic and confusion among the fourfold assembly. The Buddha, with his divine power, manifested two disciples on his left and right, and the fourfold assembly gradually calmed down. On the fifteenth day of the second month of the Ren Shen year (544 BCE), the Buddha, in the city of Kuśinagara, near the Bhadrā River, at the birthplace of the strongmen, between the twin Sala trees, near the time of Nirvana, spoke the Nirvana Sutra, telling the assembly: 'I, with profound Prajna wisdom, observe the three realms, the fundamental nature is empty and still, ultimately extinguished, like empty space, without anything. The Dharma characteristic is like this. Those who know this principle are called those who have transcended the world. Those who do not know this principle are called the beginning of the cycle of birth and death.' At that time, the Bhikshus urged the Tathagata, hoping that the Buddha would live long in the world and not enter Nirvana. The Buddha said: 'You should not speak like this. All the unsurpassed Dharma that I now possess has been entrusted to Mahākāśyapa. This Mahākāśyapa should be a great reliance for you, just like the Tathagata.' He also told Mañjuśrī Bodhisattva: 'Ānanda has served me for more than twenty years, listening to the Dharma, receiving and upholding it without forgetting, like pouring water into a vessel. I now want him to receive and uphold this Nirvana Sutra, but he is being troubled by demons. You can recite the great Dharani mantra to protect Ānanda.' Mañjuśrī, after accepting, went to Ānanda. The demon king, hearing the mantra, immediately released Ānanda, who returned to the Buddha. The Buddha then entered Samadhi three times, came out three times, and announced three times, saying: 'Because of this cause, I now abide in the constant, still, extinguished light, called the Great Nirvana.' Then the Buddha lay on the precious bed, reclining on his right side, and in the middle of the night, silently and without sound, he entered Parinirvana. Mahākāśyapa rushed from afar to attend the funeral, and the golden coffin opened automatically, immediately revealing both feet, emerging from the coffin. After the assembly bowed to the Buddha's feet, the feet returned to the coffin on their own. At that time, the coffin rose from the seat, ascending high.
七多羅樹。往返空中。化火三昧。須臾灰生。得舍利八斛四斗。諸王爭取。有婆羅門。以石瓶涂蜜。即共三分。一分諸天。一分龍王。一分八國○天上四塔。忉利城東照明園。佛發塔。城南粗澀園。佛衣塔。城西歡喜園。佛缽塔。城北駕御園。佛牙塔。人中四塔。生處塔。在迦毗羅衛國林微園中。成道塔。在摩竭提國元吉樹下。轉法輪塔。在波羅柰國鹿野苑中。涅槃塔在。拘夷那竭國力士生地秀林雙樹間。
○阿難尊者結集三藏
佛滅度后。諸天王等。請迦葉言。法城欲頹。法幢欲倒。當以大悲建立佛法。迦葉受請。往須彌頂。擊大楗槌。諸聖弟子。得神通者。皆來集會。迦葉告言。佛法欲滅。眾生可愍。待結集竟。隨汝入滅。諸來聖眾。受教而住畢缽羅窟。迦葉以天眼觀。惟有阿難煩惱未盡。遂于大眾中。牽出阿難言。汝結未盡。不應住此。阿難悲泣。告迦葉言。我能有力。久可得道。但為侍佛。以阿羅漢者。不能給侍。故留殘結。不盡斷爾。迦葉復告阿難。汝有六種罪。應于僧中悔過。是時阿難。長跪合掌。依六種罪懺悔懺悔已。迦葉牽阿難出。語言。汝漏盡可來。言訖身閉窟門。阿難涕淚悲泣。求斷結惑。靡不精誠。至於后夜。疲極偃息。頭未至枕。朗然得悟。三明六通。作大阿羅漢。卻至窟擊門
【現代漢語翻譯】 現代漢語譯本 七多羅樹：往返于空中，以火三昧（一種禪定狀態，能生火）焚化自身，須臾間化為灰燼，得舍利（佛教聖物，通常是高僧火化后的遺物）八斛四斗。諸王爭相搶奪。有一婆羅門（古印度祭司階層）用石瓶塗上蜂蜜，將舍利分成三份：一份給諸天，一份給龍王，一份給八國。 天上四塔：忉利天（佛教欲界六天之一）的城東照明園有佛發塔，城南粗澀園有佛衣塔，城西歡喜園有佛缽塔，城北駕御園有佛牙塔。 人中四塔：生處塔，在迦毗羅衛國（古印度北部的一個國家）林微園中；成道塔，在摩竭提國（古印度十六雄國之一）元吉樹下；轉法輪塔，在波羅柰國（古印度城市，今貝拿勒斯）鹿野苑中；涅槃塔，在拘夷那竭國（古印度末羅國首都）力士生地秀林雙樹間。
阿難尊者結集三藏 佛陀滅度后，諸天王等請求迦葉（摩訶迦葉，佛教禪宗初祖）說：『佛法之城將要傾頹，佛法之幢將要倒下，應當以大悲心建立佛法。』迦葉接受請求，前往須彌山頂（佛教宇宙觀中的中心山），敲擊大楗槌（一種法器）。諸位聖弟子，得到神通者，都來**（聚集）。迦葉告誡說：『佛法將要滅亡，眾生可憐憫，等待結集完畢，隨你們入滅。』諸位前來的聖眾，接受教誨而住在畢缽羅窟（山洞名）。迦葉以天眼觀察，只有阿難（佛陀十大弟子之一）煩惱未盡。於是于大眾中，拉出阿難說：『你結使未盡，不應住在這裡。』阿難悲傷哭泣，告訴迦葉說：『我能有力，很久就可以得道，但爲了侍奉佛陀，因為阿羅漢（佛教修行的一種果位）不能給侍，所以留下殘餘的結使，沒有完全斷除。』迦葉又告訴阿難：『你有六種罪過，應當在僧眾中懺悔。』這時阿難，長跪合掌，依照六種罪過懺悔。懺悔完畢后，迦葉拉阿難出去，說：『你漏盡（斷盡煩惱）就可以來。』說完就關閉了石窟的門。阿難涕淚悲泣，求斷結惑，沒有不精誠的。到了後半夜，疲憊至極偃息休息，頭還沒有碰到枕頭，忽然朗然開悟，得到三明六通（佛教神通），成為大阿羅漢。又回到石窟敲門。
【English Translation】 English version Seven Tala trees: Traveling back and forth in the air, consumed himself with the Fire Samadhi (a meditative state that generates fire), and in an instant turned to ashes, obtaining eight hu and four dou of Sharira (Buddhist relics, usually cremated remains of eminent monks). The kings vied to seize them. A Brahmin (an ancient Indian priestly class) coated a stone bottle with honey and divided the Sharira into three portions: one for the Devas (gods), one for the Naga kings (dragon kings), and one for the eight kingdoms. Four Stupas in the Heavens: In Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), the Hair Stupa is in the Illuminating Garden east of the city, the Robe Stupa is in the Rough Garden south of the city, the Bowl Stupa is in the Joyful Garden west of the city, and the Tooth Stupa is in the Driving Garden north of the city. Four Stupas in the Human Realm: The Birth Stupa is in Lumbini Garden in Kapilavastu (an ancient north Indian kingdom); the Enlightenment Stupa is under the Bodhi tree in Magadha (one of the sixteen ancient Indian Mahajanapadas); the Turning of the Wheel of Dharma Stupa is in the Deer Park in Varanasi (an ancient Indian city, now Benares); the Nirvana Stupa is between the twin Sala trees in the Land of Strength and Beauty Grove in Kushinagar (the capital of the ancient Malla kingdom).
Venerable Ananda Compiles the Tripitaka After the Buddha's Parinirvana, the Deva kings requested Kashyapa (Mahakasyapa, the first patriarch of Zen Buddhism), saying, 'The city of Dharma is about to collapse, the banner of Dharma is about to fall; we should establish the Dharma with great compassion.' Kashyapa accepted the request and went to the summit of Mount Sumeru (the central mountain in Buddhist cosmology), striking the great Gavel (a Dharma instrument). All the holy disciples who had attained supernatural powers came together. Kashyapa warned, 'The Dharma is about to perish, sentient beings are pitiable; wait until the compilation is complete, then you may enter Nirvana.' All the holy assembly who came, accepted the teaching and stayed in the Pippala Cave (name of a cave). Kashyapa observed with his divine eye that only Ananda (one of the Buddha's ten great disciples) had not exhausted his afflictions. Therefore, in the assembly, he pulled Ananda out and said, 'Your fetters are not exhausted, you should not stay here.' Ananda wept sadly and told Kashyapa, 'I have the power and could have attained the Way long ago, but in order to serve the Buddha, because Arhats (a state of Buddhist attainment) cannot serve, I have left residual fetters, not completely severed.' Kashyapa again told Ananda, 'You have six offenses, you should repent in the Sangha (Buddhist monastic community).' At this time, Ananda, knelt with palms together, and repented according to the six offenses. After the repentance, Kashyapa pulled Ananda out and said, 'You may come when your outflows are exhausted (when you have exhausted your afflictions).' After saying this, he closed the door of the cave. Ananda wept bitterly, seeking to sever the fetters and delusions, with utmost sincerity. In the latter half of the night, exhausted, he lay down to rest, and before his head touched the pillow, he suddenly awakened, attained the Three Clarities and Six Supernatural Powers (Buddhist supernatural powers), and became a great Arhat. He then returned to the cave and knocked on the door.
曰。我漏已盡。迦葉言。汝若漏盡。可縱神通。于戶鑰孔中入。阿難騰身入來。禮拜僧足。迦葉手摩阿難頂。而告之言。我欲為汝令汝得道。汝勿嫌恨。時大眾請阿難升座。結集法藏。阿難既升座已。未發言間。感得自身相好如佛。是時大眾疑佛重起。或疑他方佛來。或疑阿難成佛。及發聲唱言。如是我聞。一時佛住某處。與某眾俱。三疑俱遣。
○釋迦牟尼佛機緣
世尊初生時。一手指天。一手指他。周行七步。目顧四方曰。天上天下。惟我獨尊○世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座○世尊一日昇座。默然而坐。阿難白椎曰。請世尊說法。世尊云。會中有二比丘。犯律行。故我不說法。阿難以他心通觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊云。吾誓不為二乘聲聞人說法。便下座○世尊一日昇座。迦葉白椎曰。世尊說法竟。便下座○世尊示隨色摩尼珠。問五方天王。此珠作何色。時五方天王。互說異色。世尊藏珠。復抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊曰。汝何迷倒之甚。吾將世珠示之。便強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王悉自悟道○世尊因黑氏
【現代漢語翻譯】 現代漢語譯本： 他說：『我的煩惱已經斷盡。』 迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）說：『你如果煩惱已盡，可以展現神通，從門閂的孔中進入。』 阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）騰身進入，禮拜僧眾的腳。 迦葉（Kāśyapa）用手摩阿難（Ānanda）的頭頂，告訴他說：『我想為你，讓你得道，你不要嫌恨。』 當時大眾請阿難（Ānanda）升座，結集法藏。 阿難（Ānanda）升座后，還未發言，就感得自身相好如同佛陀。 這時大眾懷疑佛陀重新出現，或者懷疑他方佛來，或者懷疑阿難（Ānanda）成佛。等到阿難（Ānanda）發出聲音，唱言：『如是我聞，一時佛住某處，與某眾俱。』 三種疑惑都消除了。
○釋迦牟尼佛（Śākyamuni，佛教創始人）的開悟機緣
世尊（佛陀的尊稱）初生時，一手指天，一手指地，周行七步，目光顧視四方，說道：『天上天下，唯我獨尊。』○世尊（佛陀的尊稱）一日昇座，大眾聚集完畢，文殊（Mañjuśrī，智慧的象徵，通常被稱為文殊菩薩）敲椎說道：『諦觀法王法，法王法如是。』 世尊（佛陀的尊稱）便下座。○世尊（佛陀的尊稱）一日昇座，默然而坐。阿難（Ānanda）敲椎說道：『請世尊（佛陀的尊稱）說法。』 世尊（佛陀的尊稱）說：『會中有二比丘，犯了戒律，所以我不說法。』 阿難（Ānanda）以他心通觀察這兩位比丘，於是將他們遣出。 世尊（佛陀的尊稱）仍然保持沉默。阿難（Ānanda）又說：『剛才因為二比丘犯戒，現在這二比丘已被遣出，世尊（佛陀的尊稱）為何還不說法？』 世尊（佛陀的尊稱）說：『我發誓不為二乘聲聞人說法。』 便下座。○世尊（佛陀的尊稱）一日昇座，迦葉（Kāśyapa）敲椎說道：『世尊（佛陀的尊稱）說法完畢。』 便下座。○世尊（佛陀的尊稱）展示隨色摩尼珠，問五方天王：『此珠是什麼顏色？』 當時五方天王，互相說出不同的顏色。 世尊（佛陀的尊稱）藏起珠子，又抬起手說：『此珠是什麼顏色？』 天王說：『佛手中沒有珠子，哪裡有顏色？』 世尊（佛陀的尊稱）說：『你們為何如此迷惑顛倒？我將世間的珠子給你們看，你們便強說有青黃赤白色；我將真珠給你們看，你們便完全不知道。』 當時五方天王全部自己領悟了佛道。○世尊（佛陀的尊稱）因為黑氏
【English Translation】 English version: He said, 'My outflows are exhausted.' Kāśyapa (One of the ten principal disciples of the Buddha, known for his ascetic practices) said, 'If your outflows are exhausted, you can manifest supernatural powers and enter through the keyhole of the door.' Ānanda (One of the ten principal disciples of the Buddha, known as the foremost in hearing) rose up and entered, prostrating himself at the feet of the Sangha. Kāśyapa touched Ānanda's head and told him, 'I want to help you attain enlightenment; do not resent it.' At that time, the assembly requested Ānanda to ascend the seat and compile the Dharma treasury. After Ānanda ascended the seat, before he even spoke, he felt his own appearance becoming like the Buddha's. At this time, the assembly suspected that the Buddha had reappeared, or that a Buddha from another realm had come, or that Ānanda had become a Buddha. When he uttered the words, 'Thus have I heard, at one time the Buddha dwelt in such and such a place, with such and such a gathering,' all three doubts were dispelled.
○ Śākyamuni Buddha's (The founder of Buddhism) Enlightenment Circumstances
When the World-Honored One (A title for the Buddha) was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps around, and looked in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.' ○ One day, the World-Honored One (A title for the Buddha) ascended the seat, and the assembly gathered. Mañjuśrī (The Bodhisattva of wisdom) struck the gavel and said, 'Attentively observe the Dharma King's Dharma; the Dharma King's Dharma is thus.' The World-Honored One (A title for the Buddha) then descended from the seat. ○ One day, the World-Honored One (A title for the Buddha) ascended the seat and sat in silence. Ānanda struck the gavel and said, 'Please, World-Honored One (A title for the Buddha), expound the Dharma.' The World-Honored One (A title for the Buddha) said, 'There are two Bhikshus (Buddhist monks) in the assembly who have violated the precepts, so I will not expound the Dharma.' Ānanda observed these Bhikshus with his mind-reading abilities and expelled them. The World-Honored One (A title for the Buddha) remained silent. Ānanda then said, 'Just now, it was because of the two Bhikshus who violated the precepts, but now these two Bhikshus have been expelled. Why does the World-Honored One (A title for the Buddha) still not expound the Dharma?' The World-Honored One (A title for the Buddha) said, 'I vow not to expound the Dharma for those of the Two Vehicles (Śrāvakas).' Then he descended from the seat. ○ One day, the World-Honored One (A title for the Buddha) ascended the seat, and Kāśyapa struck the gavel and said, 'The World-Honored One (A title for the Buddha) has finished expounding the Dharma.' Then he descended from the seat. ○ The World-Honored One (A title for the Buddha) showed a Mani jewel that changes color and asked the Five Directional Heavenly Kings, 'What color is this jewel?' At that time, the Five Directional Heavenly Kings each spoke of different colors. The World-Honored One (A title for the Buddha) hid the jewel and then raised his hand, saying, 'What color is this jewel?' The Heavenly Kings said, 'There is no jewel in the Buddha's hand; where is there any color?' The World-Honored One (A title for the Buddha) said, 'Why are you so deluded and confused? When I show you a worldly jewel, you insist on saying it is blue, yellow, red, or white; when I show you the true jewel, you do not know it at all.' At that time, all the Five Directional Heavenly Kings realized the Buddha's path on their own. ○ The World-Honored One (A title for the Buddha) because of Black Clan
梵志獻合歡梧桐花。佛召仙人。放下著。梵志放下左手一株花。佛又召仙人。放下著。梵志又放下右手一株花。佛又召仙人。放下著。梵志曰。吾今兩手俱空。更教放下個甚麼。佛曰。吾非教汝放舍其花。汝當放舍外六塵。內六根。中六識。一時舍卻。無可舍處。是汝放身命處。梵志於言下。悟無生忍○世尊因普眼菩薩欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見。而來白佛。佛曰。汝但靜三昧中起一念。便見普賢。於是普眼才起一念。便見普賢向空中乘六牙白象○五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。仙人應諾佛曰。那一通。你問我○世尊一日敕阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去○世尊因比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示。是汝此問○世尊因耆婆善別音響。至一冢間見五髑髏。乃敲一髑髏問耆婆。此生何處。曰此生人道。又敲一曰。此生何處曰此生天道。又別敲一問耆婆。此生何處。耆婆罔知生處○世尊因七賢女游尸陀林。一女指尸曰。尸在這裡。人在甚處去。一女曰。作么作
【現代漢語翻譯】 現代漢語譯本： 一位婆羅門（梵志）獻上合歡梧桐花。佛陀召喚仙人，說：『放下。』婆羅門放下左手的一株花。佛陀又召喚仙人，說：『放下。』婆羅門又放下右手的一株花。佛陀又召喚仙人，說：『放下。』婆羅門說：『我現在兩手都空了，還要教我放下什麼？』佛陀說：『我不是教你放下那些花。你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到無可捨棄之處，那就是你放下身命之處。』婆羅門在佛陀的言語下，領悟了無生法忍（對事物不生不滅的真理的證悟）。 世尊因為普眼菩薩想要見到普賢菩薩，卻無法得見，甚至三次進入禪定，遍觀三千大千世界，尋找普賢菩薩也無法得見，於是來稟告佛陀。佛陀說：『你只要在禪定中生起一念，就能見到普賢菩薩。』於是普眼菩薩才生起一念，就見到普賢菩薩在空中乘坐六牙白象。 一位五通仙人問：『世尊有六通，我有五通，如何是那一通？』佛陀召喚五通仙人。仙人應諾。佛陀說：『那一通，你問我。』 世尊有一天命令阿難（佛陀的十大弟子之一）：『吃飯的時間快到了，你應該入城持缽乞食。』阿難應諾。世尊說：『你既然持缽，必須依照過去七佛的儀式。』阿難便問：『如何是七佛儀式？』世尊召喚阿難。阿難應諾。世尊說：『持缽去。』 世尊因為一位比丘問：『我在世尊的佛法中，見解上有所得，但證悟上還未達到。世尊應當如何指示？』世尊說：『比丘某甲，應當如何指示？這是你所問的。』 世尊因為耆婆（古代名醫）善於辨別音響，到一處墳地，見到五個頭骨，於是敲擊一個頭骨問耆婆：『此生何處？』耆婆說：『此生人道。』又敲擊另一個說：『此生何處？』耆婆說：『此生天道。』又分別敲擊一個問耆婆：『此生何處？』耆婆不知道其所生之處。 世尊因為七位賢女遊玩尸陀林（墳地），一位女子指著屍體說：『屍體在這裡，人到哪裡去了？』一位女子說：『作什麼作？』
【English Translation】 English version: A Brahmin (Vanzhi) offered flowers of Albizia and Firmiana platanifolia. The Buddha called the immortal and said, 'Put it down.' The Brahmin put down a flower in his left hand. The Buddha called the immortal again and said, 'Put it down.' The Brahmin put down a flower in his right hand again. The Buddha called the immortal again and said, 'Put it down.' The Brahmin said, 'Now my two hands are empty, what else do you want me to put down?' The Buddha said, 'I am not teaching you to put down those flowers. You should put down the six external dusts (form, sound, smell, taste, touch, dharma), the six internal roots (eye, ear, nose, tongue, body, mind), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) in the middle, abandon them all at once, and where there is nothing to abandon, that is where you put down your life.' Under the Buddha's words, the Brahmin realized the non-origination forbearance (the realization of the truth that things are neither born nor destroyed). Because Bodhisattva Universal Eye (Puyan Pusa) wanted to see Bodhisattva Universal Virtue (Puxian Pusa) but could not, he even entered Samadhi three times, observing the three thousand great thousand worlds, and could not find Bodhisattva Universal Virtue, so he came to report to the Buddha. The Buddha said, 'You only need to generate a thought in Samadhi, and you will see Bodhisattva Universal Virtue.' So Bodhisattva Universal Eye only generated a thought, and saw Bodhisattva Universal Virtue riding a six-tusked white elephant in the air. A five-penetration immortal asked, 'The World Honored One (Shi Zun) has six penetrations, and I have five penetrations. What is that one penetration?' The Buddha called the five-penetration immortal. The immortal answered. The Buddha said, 'That one penetration, you ask me.' One day, the World Honored One (Shi Zun) ordered Ananda (one of the Buddha's ten great disciples), 'The time for eating is approaching, you should enter the city to hold a bowl for alms.' Ananda agreed. The World Honored One said, 'Since you are holding a bowl, you must follow the rituals of the past seven Buddhas.' Ananda then asked, 'What are the rituals of the seven Buddhas?' The World Honored One called Ananda. Ananda answered. The World Honored One said, 'Go hold the bowl.' Because a Bhikkhu asked, 'In the Buddha's Dharma of the World Honored One (Shi Zun), I have gained some understanding in terms of views, but I have not yet reached enlightenment. What should the World Honored One indicate?' The World Honored One said, 'Bhikkhu so-and-so, what should be indicated? This is what you asked.' Because Jivaka (an ancient famous doctor) was good at distinguishing sounds, he went to a graveyard and saw five skulls, so he knocked on one skull and asked Jivaka, 'Where was this born?' Jivaka said, 'This was born in the human realm.' He knocked on another one and said, 'Where was this born?' Jivaka said, 'This was born in the heavenly realm.' He knocked on another one separately and asked Jivaka, 'Where was this born?' Jivaka did not know where it was born. Because seven virtuous women were playing in the Shitorin (cemetery), one woman pointed to the corpse and said, 'The corpse is here, where did the person go?' One woman said, 'What are you doing?'
么。諸姊諦觀。各各契悟。感帝釋散花曰。惟愿聖姊。有何所須。我當終身供給。女曰。我家四事七珍悉具足。惟要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無有。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛曰。憍尸迦。我諸弟子。大阿羅漢。不解此義。惟有諸大菩薩。乃解此義○世尊因地布發掩泥。獻花于然燈佛。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散花相贊○世尊嘗與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。過去諸佛塔。阿難曰。過去諸佛是甚麼人弟子。世尊曰是吾弟子。阿難曰。應當如是○世尊因自恣日。文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對○城東有一老母。與佛同生。不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。乃至十指掌中。總皆是佛○世尊因文殊至諸佛集處。值諸佛各還本處。惟有一女人。近於佛座。而入三昧。文殊乃白佛。云何此人得近佛。而我不得。佛告文殊。
【現代漢語翻譯】 那麼，各位姐妹仔細觀察，各自領悟。帝釋天（Deva Indra，佛教護法神）感動地散花說：『我希望聖潔的姐妹，您有什麼需要的？我願意終身供養。』 女人說：『我家四事七珍都已具備，唯獨需要三樣東西：第一，一棵沒有根的樹的種子；第二，一片沒有陰陽的地；第三，一個叫不響的山谷。』 帝釋天說：『一切所需，我都有。但如果說這三樣東西，我實在沒有。』 女人說：『你如果沒有這些，怎麼能救濟他人？』 帝釋天不知所措，於是共同去稟告佛陀。佛陀說：『憍尸迦（Kauśika，帝釋天的別名），我的弟子，大阿羅漢（Arhat，佛教修行 достигшего просветления），都不理解這個意思，只有各位大菩薩（Bodhisattva，發願成佛的修行者）才能理解這個意思。』 世尊（Śākyamuni，釋迦牟尼佛）過去在因地修行時，用頭髮覆蓋泥土，獻花給然燈佛（Dīpaṃkara，過去佛之一）。然燈佛看到覆蓋頭髮的地方，於是示意眾人退後，指著地說道：『這一方土地，適合建造一座梵剎（Brahmakṣetra，清凈的寺廟）。』 當時眾人中有一位賢于長者，拿著標記在所指的地方插下，說：『建造梵剎完畢。』 當時諸天（Deva，天神）散花讚歎。 世尊曾經與阿難（Ānanda，釋迦牟尼佛的十大弟子之一）行走時，看到一座古佛塔。世尊便行禮。阿難說：『這是什麼人的塔？』 世尊說：『過去諸佛的塔。』 阿難說：『過去諸佛是什麼人的弟子？』 世尊說是我的弟子。阿難說：『應當是這樣。』 世尊在自恣日（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）時，文殊菩薩（Mañjuśrī，智慧的象徵）在三個地方度過夏季安居。迦葉（Kāśyapa，釋迦牟尼佛的大弟子之一）想要舉椎驅逐他。剛拿起椎，就看到百千萬億個文殊菩薩。迦葉用盡他的神力，椎也舉不起來。世尊於是問迦葉：『你打算驅逐哪個文殊菩薩？』 迦葉無言以對。 城東有一位老母親，與佛一同出生，不想見到佛。每次見到佛來，就立即迴避。雖然如此，回頭看東西，總都是佛。於是用手掩面，乃至十指掌中，總都是佛。 世尊因為文殊菩薩來到諸佛聚集的地方，正值諸佛各自返回本處，只有一位女人，靠近佛座，而入三昧（Samādhi，禪定）。文殊菩薩於是稟告佛，『為什麼這個人能靠近佛，而我不能？』 佛告訴文殊菩薩，
【English Translation】 So, all the sisters observe carefully and each attain enlightenment. Moved, Indra (Deva Indra, protector deity in Buddhism) scattered flowers and said, 'I wish, holy sister, what do you need? I will provide for you for the rest of my life.' The woman said, 'My family has all four necessities and seven treasures, but I only need three things: first, a seed of a rootless tree; second, a piece of land without yin and yang; third, a valley that does not echo when shouted into.' Indra said, 'I have everything you need, but I really don't have these three things.' The woman said, 'If you don't have these, how can you help others?' Indra was at a loss, so they went together to report to the Buddha. The Buddha said, 'Kauśika (another name for Indra), my disciples, the great Arhats (Arhat, a Buddhist practitioner who has attained enlightenment), do not understand this meaning, only the great Bodhisattvas (Bodhisattva, a practitioner who vows to become a Buddha) can understand this meaning.' In the past, when the World-Honored One (Śākyamuni, the historical Buddha) was practicing in the causal stage, he covered the mud with his hair and offered flowers to Dīpaṃkara Buddha (Dīpaṃkara, one of the past Buddhas). Dīpaṃkara Buddha saw the place covered with hair, so he signaled the crowd to retreat and pointed to the ground, saying, 'This piece of land is suitable for building a Brahmakṣetra (Brahmakṣetra, a pure temple).' At that time, a wise elder among the crowd took a marker and inserted it at the pointed place, saying, 'The construction of the Brahmakṣetra is completed.' At that time, the Devas (Deva, gods) scattered flowers in praise. Once, when the World-Honored One was walking with Ānanda (Ānanda, one of the ten great disciples of Śākyamuni Buddha), he saw an ancient Buddha pagoda. The World-Honored One bowed. Ānanda said, 'Whose pagoda is this?' The World-Honored One said, 'The pagodas of the Buddhas of the past.' Ānanda said, 'Whose disciples were the Buddhas of the past?' The World-Honored One said, 'They were my disciples.' Ānanda said, 'It should be so.' On the Pravāraṇā Day (Pravāraṇā, a ceremony held by the Sangha at the end of the rainy season retreat), Mañjuśrī Bodhisattva (Mañjuśrī, the symbol of wisdom) spent the summer retreat in three places. Kāśyapa (Kāśyapa, one of the great disciples of Śākyamuni Buddha) wanted to expel him by raising the gavel. As soon as he picked up the gavel, he saw hundreds of thousands of millions of Mañjuśrī Bodhisattvas. Kāśyapa exhausted his divine power, but he could not lift the gavel. The World-Honored One then asked Kāśyapa, 'Which Mañjuśrī Bodhisattva are you going to expel?' Kāśyapa was speechless. There was an old mother in the east of the city who was born at the same time as the Buddha and did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Although this was the case, when she looked back east and west, everything was the Buddha. So she covered her face with her hands, and even in the palms of her ten fingers, everything was the Buddha. Because Mañjuśrī Bodhisattva came to the place where the Buddhas gathered, just as the Buddhas were returning to their respective places, only one woman was close to the Buddha's seat and entered Samādhi (Samādhi, meditation). Mañjuśrī Bodhisattva then reported to the Buddha, 'Why can this person be close to the Buddha, but I cannot?' The Buddha told Mañjuśrī Bodhisattva,
汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士從地涌出。作禮世尊。世尊敕罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出○殃崛摩羅。因持缽至一長者門。其家婦人。正值產難。長者曰。瞿曇弟子。汝為至聖。當有何法。能免產難。殃崛語長者曰。我乍入道。不知此法。待我回問世尊。卻來相報。及返具事白佛。佛告殃崛。汝速去報言。我從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分娩○世尊一日因文殊在門外立。乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門○無邊身菩薩。將竹杖量世尊頂。丈六了又丈六。量到梵天。不見世尊頂。乃擲下竹杖。合掌說偈云。虛空無有邊。佛功德亦然。若有能量者。窮劫不可盡○世尊因乾闥婆王獻樂。其時山河大地。皆作琴聲。迦葉起作舞。王問迦葉。豈不是阿羅漢諸漏已盡。何更有餘習。佛曰實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞。豈不是習。佛曰。實不曾作舞。王曰。世尊。何得妄語。佛曰。不妄語。汝撫琴。山
【現代漢語翻譯】 現代漢語譯本 你只需喚醒這位女子，讓她從三昧（Samadhi，禪定）中出來。你自己去問她。文殊菩薩（Manjusri）繞著女子轉了三圈，彈了一下手指，甚至將她托到梵天（Brahma）界，用盡了他的神通力量，也不能使她出定。世尊（Buddha）說：『即使是成百上千個文殊菩薩，也不能使這位女子出定。』下方經過四十二恒河沙數（Ganges sands）的國土，有一位罔明菩薩（Wangming Bodhisattva），能使這位女子出定。須臾之間，罔明大士從地涌出，向世尊行禮。世尊命令罔明菩薩使女子出定。罔明菩薩來到女子面前，彈了一下手指，女子於是從禪定中出來。 鴦崛摩羅（Angulimala），有一次拿著缽到一位長者（wealthy man）家乞食，這家婦人正值難產。長者說：『瞿曇（Gotama，佛陀的姓氏）的弟子，你被認為是至聖之人，有什麼方法可以免除產難？』鴦崛摩羅對長者說：『我剛入道不久，不知道這種方法，等我回去問世尊，再來告訴你。』他返回后將事情詳細地稟告了佛陀。佛陀告訴鴦崛摩羅：『你快去告訴他，我自從遵循賢聖之法以來，未曾殺生。』鴦崛摩羅遵照佛陀的話，迅速前去告知，那婦人聽聞后，當時就順利分娩了。 世尊有一天因為文殊菩薩站在門外，就說：『文殊，文殊，為什麼不進門來？』文殊菩薩說：『我沒有看見有一法在門外，為什麼要教我入門呢？』 無邊身菩薩（Immeasurable Body Bodhisattva）用竹杖測量世尊的頭頂，一丈六尺（ancient Chinese unit of measurement）之後又一丈六尺，一直量到梵天，也看不見世尊的頭頂。於是他扔下竹杖，合掌說了偈語：『虛空沒有邊際，佛的功德也是這樣。如果有能測量的人，窮盡劫數也無法量盡。』 世尊因為乾闥婆王（Gandharva King，天神）獻樂，當時山河大地都發出琴聲。迦葉（Kasyapa）起身跳舞。乾闥婆王問迦葉：『你豈不是阿羅漢（Arhat），諸漏已盡，為什麼還有餘習（residual habits）？』佛說：『確實沒有餘習，不要誹謗佛法。』乾闥婆王又彈琴三遍，迦葉也三次跳舞。乾闥婆王說：『迦葉跳舞，豈不是習氣？』佛說：『確實不曾跳舞。』乾闥婆王說：『世尊，為什麼說妄語？』佛說：『沒有說妄語。你彈琴，山
【English Translation】 English version You only need to awaken this woman and have her arise from Samadhi (deep meditative state). You yourself should question her.' Manjusri (Bodhisattva of Wisdom) circled the woman three times, snapped his fingers once, and even lifted her to the Brahma heaven, exhausting his supernatural powers, yet he could not bring her out of her Samadhi. The World-Honored One (Buddha) said, 'Even hundreds of thousands of Manjusris could not bring this woman out of her Samadhi.' Below, passing through forty-two Ganges sands of lands, there is a Wangming Bodhisattva (Bodhisattva of Net Light) who can bring this woman out of her Samadhi.' In an instant, the great Wangming Bodhisattva emerged from the earth, paid homage to the World-Honored One. The World-Honored One commanded Wangming to bring her out. Wangming then went before the woman and snapped his fingers once, and the woman then arose from her Samadhi. Angulimala (a disciple of the Buddha), once carrying his bowl, went to the gate of a wealthy man's house. The woman of the house was experiencing a difficult childbirth. The wealthy man said, 'Disciple of Gotama (Buddha's family name), you are considered a most holy person. What Dharma (teaching) do you have that can avert this difficult childbirth?' Angulimala said to the wealthy man, 'I have only recently entered the path and do not know this Dharma. I will return and ask the World-Honored One and then come back and inform you.' Upon returning, he reported the matter in detail to the Buddha. The Buddha told Angulimala, 'Quickly go and tell him, 'Since I have followed the Dharma of the wise and holy, I have never killed a living being.'' Angulimala followed the Buddha's words and quickly went to tell him. The woman, upon hearing this, gave birth smoothly at that moment. One day, because Manjusri Bodhisattva was standing outside the door, the World-Honored One said, 'Manjusri, Manjusri, why do you not enter?' Manjusri Bodhisattva said, 'I do not see a single Dharma (phenomenon) outside the door. Why would you teach me to enter?' The Immeasurable Body Bodhisattva (Bodhisattva of Boundless Form) used a bamboo staff to measure the World-Honored One's crown. One zhang six chi (ancient Chinese unit of measurement) and then another zhang six chi, measuring all the way to the Brahma heaven, yet he could not see the World-Honored One's crown. Thereupon, he threw down the bamboo staff, joined his palms, and spoke a verse: 'The void has no boundaries, the Buddha's merits are also thus. If there is one who can measure, exhausting kalpas (eons) cannot exhaust them.' Because the Gandharva King (celestial musician) offered music, at that time the mountains, rivers, and earth all produced the sound of a zither. Kasyapa (one of the Buddha's principal disciples) arose and danced. The king asked Kasyapa, 'Are you not an Arhat (one who has attained enlightenment), with all outflows exhausted? Why do you still have residual habits?' The Buddha said, 'Indeed, there are no residual habits. Do not slander the Dharma.' The king then played the zither three times, and Kasyapa also danced three times. The king said, 'Kasyapa dancing, is this not a habit?' The Buddha said, 'Indeed, he did not dance.' The king said, 'World-Honored One, why do you speak falsely?' The Buddha said, 'I do not speak falsely. You play the zither, the mountains
河大地木石盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以實不曾作舞。王乃信受○世尊在第六天。說大集經。敕他方此土人間天上一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王。飛熱鐵輪追之令集。既集會已。無有不順佛敕者。各發弘誓。擁護正法。惟有一魔王。謂世尊曰。瞿曇。我待一切眾產生佛。盡眾生界空。無有眾生名字。我乃發菩提心○世尊因調達謗佛。生身入地獄。遂令阿難問。你在地獄中安否。曰我雖在地獄。如三禪天樂。佛又令問。你還求出否。曰我待世尊來。便出。阿難曰。佛是三界導師。豈有入地獄分。調達曰。佛既無入地獄分。我豈有出地獄分○世尊因文殊忽起法見。佛見被世尊威神攝向二鐵圍山○世尊因靈山會上五千比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見殺父害母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。於是文殊承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住住不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。無有我人。但以內心。見有我人。內心起時。我必被害。即名為害。於是五百比丘。自悟本心。如夢如幻。于夢幻中。無有我人。乃至能生所生父母。於是五百比丘。同讚歎曰。
【現代漢語翻譯】 現代漢語譯本 河水、大地、樹木、石頭都發出琴聲，是不是這樣？國王說：『是』。佛說：『迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）也是這樣。』所以實際上他沒有跳舞。國王於是信服接受。 世尊在第六天（指欲界六天之一的第六天，他化自在天）宣說《大集經》（Mahāsaṃnipāta Sūtra）。敕令他方世界和此土人間天上一切兇猛惡鬼神，全部聚集在一起，接受佛的囑託，擁護正法。如有不來的，四大天王（Cāturmahārājakāyikas）會用飛速旋轉的熾熱鐵輪追趕他們，讓他們聚集。聚集完畢后，沒有不順從佛的敕令的，各自發出弘大的誓願，擁護正法。只有一位魔王對世尊說：『瞿曇（Gautama，釋迦牟尼佛的姓），我等待一切眾產生佛，窮盡眾生界空，沒有眾生的名字，我才發菩提心。』 世尊因為提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）誹謗佛，生身墮入地獄。於是讓阿難（Ānanda，佛陀十大弟子之一，以記憶力超群著稱）問：『你在地獄中安樂嗎？』回答說：『我雖然在地獄，卻像在三禪天（指色界天的第三禪天，離喜妙樂地）一樣快樂。』佛又讓問：『你還想出來嗎？』回答說：『我等待世尊來，就出來。』阿難說：『佛是三界（欲界、色界、無色界）的導師，怎麼會有墮入地獄的份？』提婆達多說：『佛既然沒有墮入地獄的份，我怎麼會有出離地獄的份？』 世尊因為文殊（Mañjuśrī，文殊菩薩，象徵智慧）忽然生起法見，佛見到後用世尊的威神力將他攝到兩座鐵圍山（Cakravāḍa）之間。 世尊因為在靈山會上，五千比丘（bhikkhu，出家男子）得到四禪定（catvāri dhyānāni），具備五神通（pañcābhijñā），但沒有得到法忍（dharma-kṣānti，對佛法的忍可和信受）。用宿命智通（pūrva-nivāsānusmṛti-jñāna，回憶前世的能力），各自看到自己殺父害母以及各種重罪，在自己內心深處，各自懷疑，對於甚深的佛法，不能證入。於是文殊承佛的神力，就手握利劍，持劍逼迫如來。世尊就對文殊說：『住手！住手！不應該作逆，不要傷害我。我必定會被傷害，為善也會被傷害。文殊師利（Mañjuśrī），你從本來就沒有我人（ātman，自我）。只是因為內心，見到有我人。內心生起時，我必定會被傷害，這就叫做傷害。』於是五百比丘，自己領悟到本心，如夢如幻。在夢幻中，沒有我人，乃至能生所生的父母。於是五百比丘，一同讚歎說：
【English Translation】 English version The rivers, the earth, the trees, and the stones all make the sound of a zither. Is that not so? The king said, 'It is so.' The Buddha said, 'Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) is also like that.' Therefore, he did not actually dance. The king then believed and accepted it. The World-Honored One, in the sixth heaven (the sixth heaven of the desire realm, Paranirmita-vasavartin), expounded the Mahāsaṃnipāta Sūtra. He commanded all the fierce and evil ghosts and spirits from other worlds and from this world, including the human and heavenly realms, to assemble and receive the Buddha's entrustment to protect the Dharma. If any did not come, the Four Heavenly Kings (Cāturmahārājakāyikas) would chase them with swiftly spinning, burning iron wheels to make them gather. Once assembled, none disobeyed the Buddha's command, and each made great vows to protect the Dharma. Only one demon king said to the World-Honored One, 'Gautama (the Buddha's family name), I will wait until all sentient beings become Buddhas, until the realm of sentient beings is exhausted, and there are no names of sentient beings left, before I generate the Bodhi mind.' Because Devadatta (the Buddha's cousin, who later betrayed him) slandered the Buddha, the World-Honored One entered hell in his physical body. Therefore, he had Ānanda (one of the Buddha's ten great disciples, known for his exceptional memory) ask, 'Are you at peace in hell?' He replied, 'Although I am in hell, I am as happy as in the third dhyana heaven (the third dhyana heaven of the form realm, the realm of wonderful joy free from delight).' The Buddha then had him ask, 'Do you still seek to leave?' He replied, 'I will wait for the World-Honored One to come, and then I will leave.' Ānanda said, 'The Buddha is the guide of the three realms (the desire realm, the form realm, and the formless realm), how could he have a share in entering hell?' Devadatta said, 'If the Buddha has no share in entering hell, how could I have a share in leaving hell?' Because Mañjuśrī (the Bodhisattva of Wisdom) suddenly arose with a view of the Dharma, the World-Honored One, seeing this, used his divine power to draw him between the two iron ring mountains (Cakravāḍa). Because at the assembly on Vulture Peak, five thousand bhikkhus (ordained monks) attained the four dhyanas (catvāri dhyānāni), possessed the five supernormal powers (pañcābhijñā), but had not attained Dharma-kṣānti (acceptance and belief in the Dharma). Using their power of knowing past lives (pūrva-nivāsānusmṛti-jñāna), each saw themselves killing their fathers and mothers, and committing various grave sins. Deep within their hearts, each doubted, and they could not enter into the profound Dharma. Thereupon, Mañjuśrī, relying on the Buddha's divine power, grasped a sharp sword and threatened the Tathagata. The World-Honored One then said to Mañjuśrī, 'Stop! Stop! You should not act perversely; do not harm me. I will surely be harmed; doing good will also be harmed. Mañjuśrī, from the beginning, there has been no self (ātman). It is only because of the mind that you see a self. When the mind arises, I will surely be harmed; this is called harm.' Thereupon, the five hundred bhikkhus realized their original mind, like a dream, like an illusion. In the dream and illusion, there is no self, not even the parents who give birth. Then the five hundred bhikkhus praised together, saying:
文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺○世尊因外道問。不問有言。不問無言。世尊良久。外道嘆曰。世尊大慈大悲。開我迷云。令我得入。作禮而去。阿難白佛。外道得何道理稱讚而去。世尊曰。如世良馬見鞭影而行○世尊因波斯匿王問。勝義諦中。有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言。大王。汝於過去龍光佛時。曾問此義。我今無說。汝今無聽。無說無聽。是為一義二義○世尊因外道問。昨日說何法。世尊曰。說定法。外道曰。今日說何法。曰不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定。今日不定○世尊因有異學問。諸法是常耶。世尊不對。又問。諸法是無常耶。世尊亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論○世尊嘗在尼俱律樹下坐次。因二商人問。世尊還見車過否。曰不見。還聞否。曰不聞。莫禪定否。曰不禪定。莫睡眠否。曰不睡眠。商人乃嘆曰。善哉善哉。世尊乃覺而不見○世尊因長爪梵志索論義。預約曰。我義若墮。當斬首以謝。世尊曰。汝義以何為宗。志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖而去。行至中路有省。乃嘆曰
【現代漢語翻譯】 現代漢語譯本 文殊（Manjusri，智慧的象徵）大智士，深刻通達諸法根源。親自手握鋒利寶劍，逼向如來（Tathagata，佛的稱號）之身。如劍與佛，本為一體，並無二致。無相之法，無所生起。這其中，又如何能殺？ 世尊（Lord Buddha，佛的尊稱）因外道（非佛教修行者）提問：『不問有，不問無。』世尊沉默良久。外道讚歎道：『世尊大慈大悲，撥開我的迷霧，使我得以進入真理之門。』作禮后離去。阿難（Ananda，佛陀的十大弟子之一）問佛：『外道領悟了什麼道理，如此稱讚而去？』世尊說：『如同良馬見到鞭影便能前行。』 世尊因波斯匿王（Prasenajit，古印度拘薩羅國國王）提問：『在勝義諦（Paramartha-satya，最高真理）中，是否有世俗諦（Samvriti-satya，相對真理）？若說沒有，智慧不應有二元對立；若說有，智慧不應是單一的。一與二的意義，究竟是什麼？』佛說：『大王，你過去在龍光佛（Dipankara Buddha，過去七佛之一）時，曾問過此義。我現在無說，你現在無聽。無說無聽，即是一義二義。』 世尊因外道提問：『昨日說了什麼法？』世尊說：『說了定法。』外道說：『今日說了什麼法？』世尊說：『說了不定法。』外道說：『昨日說定法，今日為何說不定法？』世尊說：『昨日定，今日不定。』 世尊因有異學（持不同見解的學者）提問：『諸法是常（恒常不變）嗎？』世尊不回答。又問：『諸法是無常（變化不定）嗎？』世尊也不回答。異學說：『世尊具一切智（Sarvajna，對一切事物都了知的智慧），為何不回答我？』世尊說：『你所問的，皆是戲論（無意義的辯論）。』 世尊曾在尼俱律樹下坐禪。有兩位商人問：『世尊看見車經過嗎？』答：『沒看見。』『聽見了嗎？』答：『沒聽見。』『莫非在禪定（Dhyana，冥想）中？』答：『不在禪定中。』『莫非在睡眠？』答：『不在睡眠。』商人讚嘆道：『善哉善哉！』世尊乃是覺而不見，聞而不聞。 世尊因長爪梵志（一個外道修行者）要求辯論。預先約定：『我的義理如果失敗，當斬首謝罪。』世尊說：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』世尊說：『這個「見」接受嗎？』梵志拂袖而去，走到半路有所醒悟，嘆息道。
【English Translation】 English version Manjusri (symbol of wisdom), the great wise one, deeply understands the source of all dharmas. He personally holds a sharp sword, threatening the body of the Tathagata (the title of the Buddha). The sword and the Buddha are one and the same, without any difference. The dharma of no-form arises from nowhere. How can there be killing in this? The Lord Buddha (the respectful title of the Buddha) was asked by a non-Buddhist practitioner: 'I do not ask about existence, I do not ask about non-existence.' The Lord Buddha remained silent for a long time. The non-Buddhist practitioner exclaimed: 'The Lord Buddha is greatly compassionate and merciful, clearing away my confusion and allowing me to enter the gate of truth.' After bowing, he departed. Ananda (one of the ten great disciples of the Buddha) asked the Buddha: 'What principle did the non-Buddhist practitioner understand that he praised you so much before leaving?' The Lord Buddha said: 'It is like a good horse that moves forward upon seeing the shadow of a whip.' The Lord Buddha was asked by King Prasenajit (King of Kosala in ancient India): 'In the ultimate truth (Paramartha-satya), is there relative truth (Samvriti-satya)? If you say no, wisdom should not have duality; if you say yes, wisdom should not be singular. What is the meaning of one and two?' The Buddha said: 'Great King, you asked this question in the past during the time of Dipankara Buddha (one of the seven Buddhas of the past). I have no speaking now, and you have no listening now. No speaking and no listening are the meaning of one and two.' The Lord Buddha was asked by a non-Buddhist practitioner: 'What dharma did you speak yesterday?' The Lord Buddha said: 'I spoke about fixed dharma.' The non-Buddhist practitioner said: 'What dharma did you speak today?' The Lord Buddha said: 'I spoke about unfixed dharma.' The non-Buddhist practitioner said: 'Yesterday you spoke about fixed dharma, why do you speak about unfixed dharma today?' The Lord Buddha said: 'Yesterday was fixed, today is unfixed.' The Lord Buddha was asked by a heretic (a scholar holding different views): 'Are all dharmas permanent (eternal and unchanging)?' The Lord Buddha did not answer. He asked again: 'Are all dharmas impermanent (changing and unstable)?' The Lord Buddha still did not answer. The heretic said: 'The Lord Buddha possesses all-knowing wisdom (Sarvajna, the wisdom that knows everything), why do you not answer me?' The Lord Buddha said: 'What you ask are all frivolous debates (meaningless arguments).' The Lord Buddha was once sitting under a banyan tree. Two merchants asked: 'Did the Lord Buddha see a cart passing by?' He replied: 'I did not see it.' 'Did you hear it?' He replied: 'I did not hear it.' 'Were you in meditation (Dhyana, contemplation)?' He replied: 'I was not in meditation.' 'Were you sleeping?' He replied: 'I was not sleeping.' The merchants exclaimed: 'Excellent, excellent!' The Lord Buddha was aware but did not see, heard but did not hear. The Lord Buddha was asked by the long-nailed Brahmin (an non-Buddhist practitioner) to debate. It was agreed in advance: 'If my reasoning fails, I will offer my head as an apology.' The Lord Buddha said: 'What is the principle of your reasoning?' The Brahmin said: 'My principle is to accept nothing.' The Lord Buddha said: 'Do you accept this "view"?' The Brahmin flung his sleeves and left, realizing something halfway and sighed.
。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。不知我義墮處。惟有世尊。諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當迴心向道。於是同五百徒眾。一時投佛出家。證阿羅漢○世尊一日坐次。見二人舁豬過。乃問。這個是甚麼。曰佛具一切智。豬子也不識。世尊曰。也須問過○世尊臨入涅槃。文殊大士請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪耶○世尊于涅槃會上。以手摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子○世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往娑羅雙樹下。泊然示寂。復從棺起。為母說法。並說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子即以香薪。競茶毗之。燼後金棺如故。大眾即于佛前。以偈贊曰。凡俗諸猛熾。何能致火爇。請尊三昧火。阇維金色身。時金棺從座而舉。高七多羅樹。往返空中。化火三昧。須臾灰生。得舍利八斛四斗。
○諸菩薩羅漢機緣
文殊菩薩。一日令善財採藥曰。不是藥者。采將來。善財遍觀大地。無不是藥。卻
【現代漢語翻譯】 現代漢語譯本： 『我』在兩種情況下會陷入謬誤。如果認為『見』是可接受的，就會陷入粗淺的謬誤；如果認為『見』是不可接受的，就會陷入細微的謬誤。所有的人、天人和二乘（聲聞乘和緣覺乘）都不知道我陷入謬誤的地方，只有世尊（佛陀）和諸大菩薩知道我陷入謬誤的地方。於是回到世尊面前說：『我』在兩種情況下陷入謬誤，所以應當斬首來謝罪。世尊說：『我的佛法中沒有這樣的事，你應該回心向道。』於是和五百徒眾，一時投靠佛陀出家，證得阿羅漢果位。 世尊有一天坐著，看見兩個人抬著豬經過，於是問：『這個是什麼？』（那兩個人）說：『佛具有一切智慧，連豬都不認識。』世尊說：『也需要問一下。』 世尊臨近進入涅槃時，文殊大士（文殊菩薩）請求佛陀再次轉法輪。世尊呵斥說：『文殊，我四十九年住世，未曾說過一字，你請我再次轉法輪，難道我曾經轉過法輪嗎？』 世尊在涅槃法會上，用手摩挲胸膛，告訴大眾說：『你們好好觀看我紫磨金色的身體，瞻仰足夠，不要後悔。如果說我滅度了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』 世尊到達拘尸那城，告訴諸位大眾：『我現在背痛，想要進入涅槃。』即前往娑羅雙樹下，安然示寂。又從棺材中起來，為母親說法，並說無常偈：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』當時諸位弟子就用香木柴，競相焚燒佛陀的遺體。焚燒後金棺依然如故，大眾就在佛前，用偈頌讚嘆說：『凡夫俗子的猛烈火焰，怎麼能點燃（佛陀的身體）？請尊者用三昧真火，焚燒金色的身體。』當時金棺從座位上舉起，高七多羅樹，在空中往返，化為火的三昧。一會兒灰燼產生，得到舍利八斛四斗。 諸菩薩羅漢的機緣 文殊菩薩有一天命令善財童子採藥說：『不是藥的東西，採回來。』善財童子遍觀大地，沒有不是藥的東西，卻（空手）回來。
【English Translation】 English version: 『I』 fall into error in two situations. If 『seeing』 is considered acceptable, one falls into a coarse error; if 『seeing』 is considered unacceptable, one falls into a subtle error. All humans, devas, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not know where I fall into error; only the World-Honored One (Buddha) and the great Bodhisattvas know where I fall into error. Thereupon, (he) returned to the World-Honored One and said, 『I』 fall into error in two situations, so I should have my head cut off to apologize. The World-Honored One said, 『There is no such thing in my Dharma; you should turn your heart towards the Way.』 Thereupon, together with five hundred followers, they took refuge in the Buddha and became monks, attaining the state of Arhat. One day, the World-Honored One was sitting and saw two people carrying a pig passing by, so he asked, 『What is this?』 (The two people) said, 『The Buddha has all wisdom, and does not even recognize a pig.』 The World-Honored One said, 『It is still necessary to ask.』 When the World-Honored One was about to enter Nirvana, the great Manjushri (Manjushri Bodhisattva) requested the Buddha to turn the Dharma wheel again. The World-Honored One scolded, 『Manjushri, I have lived in the world for forty-nine years and have never spoken a word. You ask me to turn the Dharma wheel again. Have I ever turned the Dharma wheel?』 At the Nirvana assembly, the World-Honored One stroked his chest and told the assembly, 『You should carefully observe my body of purple-gold color, gaze upon it sufficiently, and do not regret it. If you say that I have passed into extinction, you are not my disciples; if you say that I have not passed into extinction, you are also not my disciples.』 The World-Honored One arrived at Kushinagar and told the assembly, 『My back hurts now, and I want to enter Nirvana.』 He then went to the Sala twin trees and peacefully entered stillness. He then rose from the coffin and preached to his mother, and spoke the impermanence verse: 『All conditioned things are impermanent, they are subject to arising and passing away; having arisen and passed away, their cessation is bliss.』 At that time, the disciples used fragrant firewood to cremate the Buddha's body. After the cremation, the golden coffin remained as before. The assembly then praised the Buddha with verses, saying, 『How can the fierce flames of ordinary mortals ignite (the Buddha's body)? Please, Venerable One, use the fire of Samadhi to cremate the golden body.』 At that time, the golden coffin rose from its seat, seven Tala trees high, and moved back and forth in the air, transforming into the Samadhi of fire. In a short while, ashes were produced, and eight pecks and four dou of relics were obtained. Conditions of Bodhisattvas and Arhats One day, Manjushri Bodhisattva ordered Sudhana to collect medicine, saying, 『Collect what is not medicine.』 Sudhana observed the entire earth, and there was nothing that was not medicine, so he returned (empty-handed).
來白曰。無不是藥者。殊曰。是藥者采將來。善財遂于地上。拈一莖草。度與文殊。殊接得。示眾曰。此藥亦能殺人亦能活人○文殊問庵提遮女曰。生以何為義。女曰。生以不生生為生義。曰如何是生以不生生為生義。女曰。若能明知地水火風四緣。未嘗自得。有所和合。而能隨其所宜。是為生義。曰死以何為義。女曰。死以不死死為死義。曰如何是死以不死死為死義。女曰。若能明知地水火風四緣。未嘗自得有所離散。而能隨其所宜。是為死義○庵提遮女問文殊曰。明知生是不生之理。為何卻被生死之所流轉。殊曰。其力未充○文殊嘗謂善住意天子曰。汝今若能違背諸佛。譭謗法僧。吾即將同汝如是梵行。天子曰。大士。今何故復如是語。殊曰。天子。如汝意者。以何為佛。天子曰。如如法界。我言是佛。殊曰。天子。于汝意云何。如如法界可染著乎。曰弗也。殊曰。以是義故。我如是說。汝今若能背毀佛法僧。吾將同汝如是梵行○善住天子白文殊。可共俱往如來之所。咨受未聞。亦同此時如法問難。殊曰。爾莫分別取著如來。天子曰。如來今在何所。令我莫著。殊曰。祇在目前。天子曰。若如是者。我何不見。殊曰。爾若一切不見。是名真見如來。天子曰。若見在前。云何戒我莫取著如來。殊曰。爾今見前何有。
【現代漢語翻譯】 現代漢語譯本 來白（Laibai）問道：『難道沒有不是藥的東西嗎？』 文殊（殊，指文殊菩薩）說：『是藥的東西採來就是了。』 善財童子（善財）於是從地上拈起一根草，遞給文殊。 文殊接過草，向大眾展示說：『這藥既能殺人，也能救人。』 文殊問庵提遮女（庵提遮女）說：『生以什麼為意義？』 女答：『生以不生之生為生的意義。』 文殊問：『如何是生以不生之生為生的意義？』 女答：『如果能夠明白地知道地、水、火、風這四種因緣，未曾自己獨立存在，而是相互和合，並且能夠順應其所適宜的狀態，這就是生的意義。』 文殊問：『死以什麼為意義？』 女答：『死以不死之死為死的意義。』 文殊問：『如何是不死之死為死的意義？』 女答：『如果能夠明白地知道地、水、火、風這四種因緣，未曾自己獨立存在，而是相互離散，並且能夠順應其所適宜的狀態，這就是死的意義。』 庵提遮女問文殊說：『明明知道生是不生的道理，為什麼還會被生死所流轉？』 文殊說：『因為力量還不夠。』 文殊曾經對善住意天子（善住意天子）說：『你現在如果能夠違背諸佛，譭謗佛法僧三寶，我就將和你一樣修行。』 天子說：『大士，現在為什麼又說這樣的話？』 文殊說：『天子，依你的意思，以什麼為佛？』 天子說：『如如法界，我說這就是佛。』 文殊說：『天子，在你的意思里，如如法界可以被染著嗎？』 天子說：『不能。』 文殊說：『因為這個緣故，我才這樣說。你現在如果能夠違背譭謗佛法僧三寶，我就將和你一樣修行。』 善住天子對文殊說：『我們可以一起去如來（如來）那裡，請教未曾聽聞的道理，也可以像現在這樣如法地問難。』 文殊說：『你不要分別執著如來。』 天子說：『如來現在在哪裡？讓我不要執著？』 文殊說：『就在眼前。』 天子說：『如果這樣，我為什麼看不見？』 文殊說：『你如果一切都看不見，這才是真正的見到如來。』 天子說：『如果（如來）就在眼前，為什麼告誡我不要執著如來？』 文殊說：『你現在眼前有什麼？』
【English Translation】 English version Lai Bai asked: 'Is there anything that is not medicine?' Manjushri (殊, refers to Manjushri Bodhisattva) said: 'Whatever is medicine, just gather it.' Sudhana (善財) then picked a blade of grass from the ground and handed it to Manjushri. Manjushri received it and showed it to the assembly, saying: 'This medicine can both kill and save people.' Manjushri asked the Ambaṭṭhikā maiden (庵提遮女): 'What is the meaning of birth?' The maiden replied: 'Birth means taking 'non-birth' as the meaning of birth.' Manjushri asked: 'What is meant by taking 'non-birth' as the meaning of birth?' The maiden replied: 'If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, but are mutually combined, and can adapt to their appropriate state, this is the meaning of birth.' Manjushri asked: 'What is the meaning of death?' The maiden replied: 'Death means taking 'non-death' as the meaning of death.' Manjushri asked: 'What is meant by taking 'non-death' as the meaning of death?' The maiden replied: 'If one can clearly understand that the four elements of earth, water, fire, and wind have never existed independently, but are mutually dispersed, and can adapt to their appropriate state, this is the meaning of death.' The Ambaṭṭhikā maiden asked Manjushri: 'Clearly knowing the principle that birth is non-birth, why are you still subject to the cycle of birth and death?' Manjushri said: 'Because the power is not yet sufficient.' Manjushri once said to the Good Abiding Intent Deva (善住意天子): 'If you can now defy all Buddhas and slander the Dharma and Sangha, I will practice the same Brahmacarya as you.' The deva said: 'Great Bodhisattva, why do you say such things now?' Manjushri said: 'Deva, according to your understanding, what is Buddha?' The deva said: 'The Suchness Dharma-realm, I say that is Buddha.' Manjushri said: 'Deva, in your opinion, can the Suchness Dharma-realm be defiled and attached to?' The deva said: 'No.' Manjushri said: 'For this reason, I say so. If you can now defy and slander the Buddha, Dharma, and Sangha, I will practice the same Brahmacarya as you.' The Good Abiding Deva said to Manjushri: 'We can go together to the Tathagata (如來), to inquire about what we have not heard, and also to engage in Dharma discussions as we are doing now.' Manjushri said: 'Do not discriminate and cling to the Tathagata.' The deva said: 'Where is the Tathagata now? That I should not cling to?' Manjushri said: 'Right before your eyes.' The deva said: 'If that is so, why can't I see him?' Manjushri said: 'If you see nothing at all, that is called truly seeing the Tathagata.' The deva said: 'If (the Tathagata) is right before me, why do you warn me not to cling to the Tathagata?' Manjushri said: 'What is it that you see before you now?'
天子曰。有虛空界。殊曰。如來者虛空界。是故虛空界者。即是如來。此中無有一物可分別者○維摩會上三十二菩薩。各說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者當說。何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字。是菩薩真入不二法門○善財參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。愿樓閣門開。令我得入。彌勒尋至善財前。彈指一聲。樓閣門開。善財已入閣。門即閉。見百千萬億樓閣。一一樓閣有一彌勒。領諸眷屬。並一善財而立其前○須菩提尊者。在巖中宴坐。諸天雨花讚歎。者曰。空中雨花讚歎。復是何人。云何讚歎。天曰。我是梵天。敬重尊者善說般若。者曰。我于般若。未嘗說一字。云何讚歎。天曰。如是尊者無說。我乃無聞。無說無聞是真說般若○須菩提一日說法次。帝釋雨花。提問。此花從天得耶。從地得耶。從人得耶。釋曰弗也提曰。從何得耶。釋乃舉手。提曰。如是如是○無厭足王入大寂定。乃敕有情無情。皆順於王。若有一物不順於王。即入大寂定不得○舍利弗因入城。遙見月上女出城。舍利弗心口思惟。此姊見佛否。知得忍不得忍否。我當問之
【現代漢語翻譯】 現代漢語譯本 天子說：『有虛空界嗎？』殊回答說：『如來就是虛空界。所以虛空界，就是如來。其中沒有一樣東西可以分別。』 在《維摩詰經》的維摩會上，三十二位菩薩各自說了不二法門。文殊菩薩說：『我對於一切法，沒有言語，沒有述說，沒有指示，沒有識別，遠離一切問答。這就是菩薩進入不二法門。』於是文殊菩薩又問維摩詰：『仁者您應當說說，什麼是菩薩進入不二法門？』維摩詰默然不語。文殊菩薩讚歎說：『乃至沒有語言文字，才是菩薩真正進入不二法門。』 善財童子參訪五十三位善知識，最後來到彌勒（Maitreya，未來佛）閣前，看見樓閣門關閉。他瞻仰讚歎，看見彌勒從別處來。善財童子行禮說：『愿樓閣門打開，讓我能夠進入。』彌勒隨即走到善財童子面前，彈指一聲，樓閣門打開。善財童子已經進入閣中，門隨即關閉。他看見百千萬億樓閣，每一座樓閣都有一位彌勒，帶領著眷屬，並且有一位善財童子站在他們面前。 須菩提（Subhuti，佛陀的十大弟子之一，解空第一）尊者在巖洞中靜坐，諸天散花讚歎。尊者說：『空中散花讚歎，又是何人？為何讚歎？』天人說：『我是梵天，敬重尊者善於宣說般若（Prajna，智慧）。』尊者說：『我對於般若，未曾說過一字，為何讚歎？』天人說：『正是因為尊者沒有說，我才沒有聽聞。沒有說，沒有聽聞，才是真正宣說般若。』 須菩提有一天說法時，帝釋（Indra，佛教的護法神）散花。須菩提問：『這花是從天上得來的嗎？是從地上得來的嗎？是從人那裡得來的嗎？』帝釋說：『不是。』須菩提問：『從哪裡得來的呢？』帝釋於是舉起手。須菩提說：『正是這樣，正是這樣。』 無厭足王進入大寂定，於是敕令有情眾生和無情之物，都順從於國王。如果有一物不順從於國王，就不能進入大寂定。 舍利弗（Sariputra，佛陀的十大弟子之一，智慧第一）因為進入城中，遠遠看見月上女出城。舍利弗心中思惟：『這位姊妹見到佛了嗎？知道得到忍辱還是得不到忍辱嗎？我應當問問她。』
【English Translation】 English version The Emperor said, 'Is there a void realm?' Shu replied, 'The Tathagata (Tathagata, Thus Come One) is the void realm. Therefore, the void realm is the Tathagata. There is nothing in it that can be distinguished.' At the Vimalakirti Assembly in the Vimalakirti Sutra, thirty-two Bodhisattvas each spoke of the Dharma-door of Non-duality. Manjushri (Manjushri, Bodhisattva of Wisdom) said, 'For all dharmas, I have no words, no speech, no indication, no recognition, and am apart from all questions and answers. This is how a Bodhisattva enters the Dharma-door of Non-duality.' Then Manjushri asked Vimalakirti, 'Virtuous one, you should say, what is the Bodhisattva's entry into the Dharma-door of Non-duality?' Vimalakirti remained silent. Manjushri praised, 'Even without language and words, is the true entry of a Bodhisattva into the Dharma-door of Non-duality.' Sudhana (Sudhana, a youth who sought enlightenment) visited fifty-three good advisors, and finally arrived at the front of Maitreya's (Maitreya, the future Buddha) pavilion, seeing the pavilion door closed. He looked up and praised, seeing Maitreya coming from elsewhere. Sudhana bowed and said, 'May the pavilion door open, so that I may enter.' Maitreya then came to Sudhana, snapped his fingers once, and the pavilion door opened. Sudhana had already entered the pavilion, and the door immediately closed. He saw hundreds of thousands of millions of pavilions, each pavilion having a Maitreya, leading his retinue, and a Sudhana standing before them. The Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness) was sitting in meditation in a cave, and the devas rained flowers in praise. The Venerable said, 'Who is it that rains flowers in the sky and praises? Why do they praise?' The deva said, 'I am Brahma, and I respect the Venerable for skillfully expounding Prajna (Prajna, wisdom).' The Venerable said, 'I have never spoken a word about Prajna, why do you praise?' The deva said, 'It is precisely because the Venerable has not spoken that I have not heard. No speaking, no hearing, is the true expounding of Prajna.' One day, when Subhuti was expounding the Dharma, Indra (Indra, a protector deity in Buddhism) rained flowers. Subhuti asked, 'Did these flowers come from the heavens? Did they come from the earth? Did they come from humans?' Indra said, 'No.' Subhuti asked, 'Where did they come from?' Indra then raised his hand. Subhuti said, 'Thus it is, thus it is.' King Anantatripta (Anantatripta, the king of insatiable desire) entered the Great Samadhi, and then commanded sentient and insentient beings to obey the king. If there is anything that does not obey the king, it cannot enter the Great Samadhi. Sariputra (Sariputra, one of the Buddha's ten great disciples, foremost in wisdom), upon entering the city, saw the Moon-Ascending Woman coming out of the city from afar. Sariputra thought in his heart, 'Has this sister seen the Buddha? Does she know whether she has attained patience or not? I should ask her.'
。才近便問。大姊往甚麼處去。女曰。如舍利弗與么去。弗曰。我方入城汝方出城。何言如我恁么去。女曰。諸佛弟子。當依何住。弗曰。諸佛弟子。依大涅槃而住。女曰。諸佛弟子。既依大涅槃而住。我亦如舍利弗與么去○舍利弗問須菩提。夢中說。六波羅蜜。與覺時同異。提曰。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。舍利弗問彌勒。彌勒曰。誰是彌勒。誰名彌勒。○舍利弗問天女曰。何以不轉女身。女曰。我從十二年來。求女人相。了不可得。當何所轉。即時天女以神通力。變舍利弗。令如天女。女自化身。如舍利弗。乃問言。何以不轉女身。舍利弗以天女像而答言。我今不知云何轉面。而變為女身○鴦崛魔羅尊者。未出家時。外道受教。為憍尸迦。欲登王位。用千人拇指為花冠。已得九百九十九。惟欠一指。遂欲殺母取指。時佛在靈山。以天眼觀之。乃作沙門。在鴦崛前。鴦崛遂釋母。欲殺佛。佛徐行。鴦崛急行。追之不及。乃喚曰。瞿曇住住。佛告曰。我住久矣。是汝不住。鴦崛聞之。心忽開悟。遂棄刃。投佛出家○障蔽魔王。領諸眷屬一千年。隨金剛齊菩薩。覓起處不得。忽一日得見。乃問曰。汝當依何而住。我一千年。覓汝起處不得。齊曰。我不依有住而住。不依無住而住。如是而住○那叱
【現代漢語翻譯】 現代漢語譯本： 才走近便問：『大姐，你往哪裡去？』女子說：『像舍利弗（佛陀十大弟子之一，以智慧著稱）那樣去。』舍利弗（佛陀十大弟子之一，以智慧著稱）說：『我正要進城，你正要出城，怎麼說像我這樣去呢？』女子說：『諸佛的弟子，應當依靠什麼而住？』舍利弗（佛陀十大弟子之一，以智慧著稱）說：『諸佛的弟子，依靠大涅槃（佛教術語，指解脫生死輪迴的境界）而住。』女子說：『諸佛的弟子，既然依靠大涅槃（佛教術語，指解脫生死輪迴的境界）而住，我也像舍利弗（佛陀十大弟子之一，以智慧著稱）那樣去。』 舍利弗（佛陀十大弟子之一，以智慧著稱）問須菩提（佛陀十大弟子之一，解空第一）：『夢中說六波羅蜜（佛教術語，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），與醒來時相同還是不同？』須菩提（佛陀十大弟子之一，解空第一）說：『這個道理深遠，我不能說。』集會中有彌勒（佛教中的未來佛）大士，你去問他。舍利弗（佛陀十大弟子之一，以智慧著稱）問彌勒（佛教中的未來佛），彌勒（佛教中的未來佛）說：『誰是彌勒（佛教中的未來佛）？誰名叫彌勒（佛教中的未來佛）？』 舍利弗（佛陀十大弟子之一，以智慧著稱）問天女說：『為什麼不轉女身？』天女說：『我從十二年來，求女人相，始終不可得，要轉什麼呢？』當時天女用神通力，把舍利弗（佛陀十大弟子之一，以智慧著稱）變成天女的樣子，天女自己化身成舍利弗（佛陀十大弟子之一，以智慧著稱）的樣子，於是問道：『為什麼不轉女身？』舍利弗（佛陀十大弟子之一，以智慧著稱）用天女的形象回答說：『我現在不知道該如何轉變面貌，而變為女身。』 鴦崛魔羅（佛教人物，原為殺人狂魔，后被佛陀感化出家）尊者，未出家時，在外道（佛教以外的宗教）那裡接受教導，爲了憍尸迦（人名），想要登上王位，用一千個人的拇指做花冠，已經得到九百九十九個，只差一個拇指。於是想要殺母親取拇指。當時佛在靈山（佛教聖地），用天眼觀察到這件事，於是化作沙門（出家修行的僧人），在鴦崛（佛教人物，原為殺人狂魔，后被佛陀感化出家）前面。鴦崛（佛教人物，原為殺人狂魔，后被佛陀感化出家）於是放開母親，想要殺佛。佛慢慢地走，鴦崛（佛教人物，原為殺人狂魔，后被佛陀感化出家）急忙地走，追趕不上。於是喊道：『瞿曇（釋迦牟尼佛的姓氏），停住！停住！』佛告訴他說：『我停住很久了，是你不住。』鴦崛（佛教人物，原為殺人狂魔，后被佛陀感化出家）聽了這話，心裡忽然開悟，於是丟棄刀刃，投奔佛陀出家。 障蔽魔王（佛教中的魔王名）帶領他的眷屬一千年，跟隨金剛齊菩薩（佛教菩薩名），找不到他的起始之處。忽然有一天得見，於是問道：『你應當依靠什麼而住？我一千年，找不到你的起始之處。』齊（佛教菩薩名）說：『我不依靠有住而住，不依靠無住而住，像這樣而住。』 那叱
【English Translation】 English version: He approached and asked, 'Elder sister, where are you going?' The woman said, 'Like Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom).' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) said, 'I am about to enter the city, and you are about to leave the city. How can you say you are going like me?' The woman said, 'What should the disciples of all Buddhas rely on to abide?' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) said, 'The disciples of all Buddhas abide in the Great Nirvāṇa (a Buddhist term referring to the state of liberation from the cycle of birth and death).' The woman said, 'Since the disciples of all Buddhas abide in the Great Nirvāṇa (a Buddhist term referring to the state of liberation from the cycle of birth and death), I am also going like Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom).' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) asked Subhūti (one of the Buddha's ten principal disciples, foremost in understanding emptiness), 'Is speaking of the Six Pāramitās (Buddhist term referring to the six perfections: generosity, morality, patience, diligence, concentration, and wisdom) in a dream the same or different from when awake?' Subhūti (one of the Buddha's ten principal disciples, foremost in understanding emptiness) said, 'This meaning is profound, I cannot explain it.' In the assembly was the Bodhisattva Maitreya (the future Buddha in Buddhism), go and ask him. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) asked Maitreya (the future Buddha in Buddhism), Maitreya (the future Buddha in Buddhism) said, 'Who is Maitreya (the future Buddha in Buddhism)? Who is named Maitreya (the future Buddha in Buddhism)?' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) asked the celestial woman, 'Why don't you transform from your female body?' The celestial woman said, 'For the past twelve years, I have sought the form of a woman, but I have never been able to find it. What should I transform from?' At that time, the celestial woman used her supernatural power to transform Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) into the form of a celestial woman, and she transformed herself into the form of Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom). Then she asked, 'Why don't you transform from your female body?' Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) answered in the form of the celestial woman, 'I do not know how to transform my face and become a female body.' The Venerable Aṅgulimāla (a Buddhist figure, originally a murderous maniac, later converted and ordained by the Buddha), before he became a monk, received teachings from an externalist (religions other than Buddhism). For Kauśika (a personal name), he wanted to ascend the throne, using the thumbs of a thousand people as a flower crown. He had already obtained nine hundred and ninety-nine, lacking only one thumb. Therefore, he wanted to kill his mother to take her thumb. At that time, the Buddha was on Vulture Peak (a Buddhist sacred site), observing this with his divine eye. He then transformed into a śrāmaṇa (a wandering ascetic or monk) in front of Aṅgulimāla (a Buddhist figure, originally a murderous maniac, later converted and ordained by the Buddha). Aṅgulimāla (a Buddhist figure, originally a murderous maniac, later converted and ordained by the Buddha) then released his mother and wanted to kill the Buddha. The Buddha walked slowly, and Aṅgulimāla (a Buddhist figure, originally a murderous maniac, later converted and ordained by the Buddha) walked quickly, unable to catch up. He then shouted, 'Gautama (the Buddha's family name), stop! Stop!' The Buddha told him, 'I have been stopped for a long time, it is you who have not stopped.' Upon hearing this, Aṅgulimāla (a Buddhist figure, originally a murderous maniac, later converted and ordained by the Buddha)'s heart suddenly opened, and he abandoned his blade and sought ordination from the Buddha. The Māra King of Obstruction (a demon king in Buddhism) led his retinue for a thousand years, following the Vajra Qi Bodhisattva (a Bodhisattva name in Buddhism), unable to find his origin. Suddenly one day he saw him and asked, 'What should you rely on to abide? For a thousand years, I have been unable to find your origin.' Qi (a Bodhisattva name in Buddhism) said, 'I do not abide by abiding in existence, nor do I abide by abiding in non-existence. I abide in this way.' Nata
太子。析骨還父。析肉還母。然後現本身。運大神力。為父母說法○廣額屠兒。于涅槃會上。放下屠刀。立地成佛。自云。是賢劫千佛一數。
(丙辰)初祖大迦葉傳法阿難
摩訶迦葉。摩竭陀國人。姓婆羅門。父號飲澤。母號香至。過去世。為鍛金師。善明金性。使其柔伏。嘗于久遠劫中。毗婆尸佛入涅槃后。四眾起塔。塔中像面上金色。有少缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。愿我二人世世為無姻夫妻。繇是因緣九十一劫。身皆金色。及此世與紫金光尼。復為夫婦。梵語迦葉波。此云飲光勝尊。蓋以金色為號。然夫婦皆清凈自居。無世間想。旋復出家。冀度諸有。佛于眾中。稱歎第一。后因拈花因緣付法。有外道問。如何是我我。迦葉曰。覓我者是汝我。外道曰。這個是我我。師我何在。迦葉曰。汝問我覓。一日踏泥次。有一沙彌。問尊者。何得自為。迦葉曰。我若不為。誰為我為。佛涅槃時。迦葉告眾曰。佛已茶毗。金剛舍利非吾等事。宜結集法藏。無令斷絕。結集既畢。迦葉自念衰老。宜入定於雞足山。以待彌勒。乃召阿難言。我今不久世間。今將正法。付囑于汝。汝當護持。聽吾偈曰。法法本來法。無法無非法。何於一法中。有法有不法。偈已。阿難作禮奉命。迦葉
【現代漢語翻譯】 現代漢語譯本 太子（佛陀前世）。剖開骨頭歸還父親，割下肉歸還母親，然後顯現自身，運用大神通力量，為父母說法。廣額屠兒（屠夫的名字）。在《涅槃經》法會上，放下屠刀，立刻成佛。自稱是賢劫千佛之一。
（丙辰年）（具體時間待考）初祖摩訶迦葉將佛法傳給阿難（佛陀十大弟子之一）。
摩訶迦葉（佛陀十大弟子之一），是摩竭陀國人。姓婆羅門。父親名叫飲澤，母親名叫香至。過去世，他是一位鍛金師，擅長辨別金子的性質，使其變得柔軟順服。曾經在很久遠的劫數之前，毗婆尸佛（過去七佛之一）入涅槃后，四眾弟子建造佛塔，塔中佛像面部的金色，有少許缺損。當時有一位貧窮的女子，拿著金珠到金師那裡，請求修飾佛面。之後因此共同發願，愿我二人世世代代做沒有姻緣的夫妻。由於這個因緣，九十一劫以來，身體都是金色的。到了這一世與紫金光尼，再次成為夫婦。梵語迦葉波，這裡翻譯為飲光勝尊，大概是用金色作為稱號。然而夫婦都清凈自守，沒有世俗的想法。隨後出家，希望度化眾生。佛陀在眾人之中，稱讚他為第一。後來因為拈花微笑的因緣而傳授佛法。有外道問：『什麼是我的真我？』迦葉說：『尋找真我的就是你的真我。』外道說：『這個是我的真我，我的老師在哪裡？』迦葉說：『你問我尋找。』一天，迦葉在泥濘中行走，有一位沙彌問尊者：『為何要自己做這些事？』迦葉說：『我若不做，誰為我做？』佛陀涅槃時，迦葉告訴眾人說：『佛陀已經荼毗（火葬），金剛舍利不是我們所能處理的，應該結集法藏，不要讓佛法斷絕。』結集完畢后，迦葉心想自己已經衰老，應該在雞足山入定，等待彌勒佛（未來佛）降生。於是召來阿難說：『我將不久於人世，現在將正法，囑託給你，你應當護持。聽我的偈語：法法本來就是法，沒有法也沒有非法。為何在一個法中，有法也有不法。』說完偈語，阿難行禮接受命令。迦葉（佛陀十大弟子之一）。
【English Translation】 English version The Crown Prince (Buddha in a previous life). He split his bones to return them to his father, and cut off his flesh to return it to his mother. Then he revealed his true form and used his great supernatural powers to preach the Dharma to his parents. Guang'e the Butcher (a butcher's name), at the Nirvana assembly, laid down his butcher knife and immediately became a Buddha. He claimed to be one of the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon).
In the year Bingchen (year to be determined), the First Ancestor Mahākāśyapa (one of the Buddha's ten major disciples) transmitted the Dharma to Ānanda (one of the Buddha's ten major disciples).
Mahākāśyapa (one of the Buddha's ten major disciples) was a native of Magadha. His surname was Brahmin. His father was named Yinze, and his mother was named Xiangzhi. In a past life, he was a goldsmith who was skilled at identifying the properties of gold and making it soft and pliable. Once, in a distant kalpa (aeon), after Vipashyin Buddha (one of the past seven Buddhas) entered Nirvana, the fourfold assembly built a pagoda. The gold on the face of the statue in the pagoda was slightly damaged. At that time, a poor woman took gold beads to the goldsmith and asked him to repair the Buddha's face. Afterwards, they made a vow together, wishing that the two of them would be husband and wife without marriage in every lifetime. Due to this karmic connection, for ninety-one kalpas, their bodies were golden. In this life, he and Zijinguangni became husband and wife again. The Sanskrit word Kāśyapa is translated here as 'Drinking Light Supreme One,' probably using gold as a title. However, the couple remained pure and self-possessed, without worldly thoughts. Later, they left home to become monks, hoping to liberate all beings. The Buddha praised him as the foremost among the assembly. Later, he transmitted the Dharma because of the Flower Sermon. An outsider asked: 'What is my true self?' Kāśyapa said: 'The one who seeks the true self is your true self.' The outsider said: 'This is my true self, where is my teacher?' Kāśyapa said: 'You ask me to seek.' One day, Kāśyapa was walking in the mud, and a Shami (novice monk) asked the Venerable One: 'Why do you do these things yourself?' Kāśyapa said: 'If I don't do it, who will do it for me?' When the Buddha entered Nirvana, Kāśyapa told the assembly: 'The Buddha has already been cremated, and the Vajra relics are not something we can handle. We should compile the Dharma treasury and not let the Dharma be cut off.' After the compilation was completed, Kāśyapa thought to himself that he was old and should enter samadhi (meditative absorption) on Chicken Foot Mountain to await the birth of Maitreya Buddha (the future Buddha). So he summoned Ānanda and said: 'I will not be in this world for long. Now I entrust the true Dharma to you, and you should protect it. Listen to my verse: Dharma is inherently Dharma, there is no Dharma and no non-Dharma. Why in one Dharma, is there Dharma and non-Dharma?' After reciting the verse, Ānanda bowed and accepted the order. Kāśyapa (one of the Buddha's ten major disciples).
念。如來舍利皆在諸天。凌虛遍至塔廟。禮已而還。復以夙約。往辭阿阇世王。遂杳然入雞足山。席草而坐。自念。今我被糞掃服。持僧伽黎。必經五十七俱胝六十百千歲。至於彌勒出世。終不致壞。乃語山曰。若阿阇世王。及阿難來。汝當爲開。去已複合。阿阇世王。知迦葉已入雞足山。乃請阿難同往。山果為開。見迦葉入定儼然。王禮拜訖。欲以香薪茶毗。阿難曰。未可燔也。大迦葉方以禪定持身。俟慈氏下生。乃般涅槃。王聞驚歎。與阿難禮辭。山合如故。當此土周孝王五年丙辰也。
佛祖綱目卷第三 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第四(黃字號)
甲子(周孝王十三年起)丁卯(夷王元年)癸未(厲王元年)庚申(周共和元年)癸亥(周共和四年止)
(癸巳)二祖阿難傳法商那和修
阿難。王舍城人。姓剎帝利。父斛飯王。實佛之從弟也。多聞博達。智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏。如水傳器。乃命為侍者。一日白佛言。今日入城。見一奇特事。佛曰。見何奇特事。阿難曰。入城見一攢樂人作舞。出城總見無常。佛曰。我昨日入城。亦見一奇特事。阿難曰。未審見何奇特事。佛曰。我入城時。
見一攢樂人作舞。出城時亦見樂人作舞。阿難一日問迦葉曰。師兄。世尊傳金縷袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著。阿難一日入竹林。聞比丘誦偈曰。若人生百歲。不見水老鶴。不如生一日。而得睹見之。阿難因為正之曰。不然。佛云。若人生百歲。不解諸佛機。不如生一日。而得解了之。於是比丘以聞其師。其師曰。阿難老昏矣。吾語是也。異日阿難復經竹林。見比丘誦偈如前。阿難詰知其故。因念愚癡難化。入三昧。求尊聖為之證。於是地為之動。光明遽發。俄有一聖宿大士示現。而為之說偈曰。彼者念諷偈。實非諸佛意。今遇歡喜尊。而可依了之。彼師弟子竦敬。尋得二果。后阿阇世王白言。如來迦葉尊勝二師。皆已涅槃。而我多故。悉不能睹。仁者般涅槃時。愿垂告別。阿難許之。后自念言。我身危脆。猶如聚沫。況復衰老。豈堪長久。又念。阿阇世王與吾有約。乃詣王宮。告之曰。吾欲入涅槃。故來辭耳。門者曰。王𥨊不可以聞。阿難曰。俟王覺時。當爲我說。時王夢中。見一寶蓋。七寶嚴飾。千萬億眾。圍繞瞻仰。俄而風雨暴至。吹折其柄。珍寶瓔珞。悉墜于地。心甚驚異。既寤。門者具白上事。王聞語已。失聲號慟。哀感天地。即至毗舍離城。見阿難在恒河中流。
【現代漢語翻譯】 現代漢語譯本： 看見一群樂人在跳舞。出城的時候也看見樂人在跳舞。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）有一天問迦葉（Kasyapa，釋迦牟尼佛的大弟子，以頭陀苦行著稱）說：『師兄，世尊（釋迦牟尼佛的尊稱）傳授金縷袈裟之外，還另外傳授了什麼？』迦葉叫了一聲『阿難』。阿難應了一聲『諾』。迦葉說：『把門前的剎竿倒下來。』 阿難有一天進入竹林，聽見有比丘（bhiksu，佛教出家男眾）在誦偈（gatha，佛經中的唱頌詞句）說：『如果人活到一百歲，卻不能見到水老鶴，不如只活一天，而能得見它。』阿難因此糾正他說：『不是這樣的。佛（Buddha，覺悟者）說，如果人活到一百歲，卻不能理解諸佛的機要，不如只活一天，而能理解它。』於是那個比丘把這話告訴了他的師父。他的師父說：『阿難老糊塗了，我的話才是對的。』 過了幾天，阿難再次經過竹林，看見那個比丘像之前那樣誦偈。阿難問清楚了緣由，心想愚癡的人難以教化，就進入三昧（samadhi，禪定），祈求尊聖來為他作證。於是大地為之震動，光明立刻顯現。不久，有一位聖宿大士顯現，為他們說了偈語：『那個人唸誦的偈語，實在不是諸佛的本意。如今遇到了歡喜尊（指阿難），就可以依止他了。』那個比丘和他的師父感到驚恐和敬畏，不久都證得了二果（指須陀洹和斯陀含）。 後來，阿阇世王（Ajatasatru，古印度摩揭陀國國王，頻婆娑羅王之子，曾囚禁其父）稟告說：『如來（Tathagata，佛的稱號之一）和迦葉尊者（Kasyapa）這兩位老師，都已經涅槃（nirvana，佛教指解脫生死輪迴的境界）了，而我因為多故，都沒能親眼見到。仁者（指阿難）您般涅槃（parinirvana，佛教指佛或阿羅漢的圓寂）的時候，希望您能告訴我一聲。』阿難答應了他。 後來阿難自己想到：『我的身體危脆，就像聚在一起的泡沫一樣，何況已經衰老，怎麼能長久呢？』又想到阿阇世王和自己有約定，就前往王宮，告訴他說：『我將要入涅槃，所以來告辭。』守門的人說：『大王正在睡覺，不可以驚動。』阿難說：『等大王醒來的時候，你應當為我說這件事。』 當時阿阇世王在夢中，看見一個寶蓋，用七寶裝飾，有千萬億人圍繞著瞻仰。忽然狂風暴雨突然降臨，吹斷了寶蓋的柄，珍寶瓔珞全都掉落在地上。阿阇世王心裡非常驚異。醒來后，守門的人把阿難來訪的事情詳細地稟告了他。阿阇世王聽了這話，失聲痛哭，哀傷之情感動了天地。立刻趕到毗舍離城（Vaisali，古印度城市，位於今比哈爾邦北部），看見阿難在恒河（Ganges）的中心。
【English Translation】 English version: He saw a group of musicians dancing. When leaving the city, he also saw musicians dancing. Ananda (one of the ten major disciples of the Buddha, known for his strong memory) once asked Kasyapa (the Buddha's great disciple, known for his ascetic practices): 'Elder brother, besides the golden-threaded袈裟 (kasaya, a Buddhist monastic robe) that the World-Honored One (a respectful title for Shakyamuni Buddha) transmitted, what else did he transmit separately?' Kasyapa called out 'Ananda.' Ananda responded 'Yes.' Kasyapa said, 'Knock down the flagpole in front of the gate.' One day, Ananda entered a bamboo grove and heard a bhiksu (a Buddhist monk) reciting a gatha (a verse in Buddhist scriptures): 'If a person lives to be a hundred years old but does not see the water crane, it is better to live only one day and be able to see it.' Ananda therefore corrected him, saying, 'It is not like that. The Buddha (the awakened one) said, if a person lives to be a hundred years old but does not understand the essence of all Buddhas, it is better to live only one day and understand it.' Thereupon, the bhiksu told this to his teacher. His teacher said, 'Ananda is old and confused; my words are correct.' After a few days, Ananda passed through the bamboo grove again and saw the bhiksu reciting the gatha as before. Ananda inquired about the reason and, thinking that foolish people are difficult to teach, entered samadhi (a state of meditative consciousness), seeking a venerable sage to testify for him. Thereupon, the earth shook, and light immediately appeared. Soon, a great sage appeared and spoke a verse for them: 'The verse that person recites is truly not the intention of all Buddhas. Now that you have met the Joyful One (referring to Ananda), you can rely on him.' The bhiksu and his teacher were frightened and respectful, and soon both attained the second fruit (referring to Sakadagami). Later, King Ajatasatru (the king of Magadha in ancient India, son of King Bimbisara, who imprisoned his father) reported, 'The Tathagata (one of the titles of the Buddha) and the Venerable Kasyapa, these two teachers, have already entered nirvana (the state of liberation from the cycle of birth and death), and because of my many affairs, I was unable to see them. When you, benevolent one (referring to Ananda), enter parinirvana (the complete nirvana of a Buddha or Arhat), I hope you will inform me.' Ananda agreed to him. Later, Ananda thought to himself, 'My body is fragile, like foam gathered together, and moreover, I am already old; how can I last long?' He also thought of the agreement he had with King Ajatasatru, so he went to the palace and told him, 'I am about to enter nirvana, so I have come to say goodbye.' The gatekeeper said, 'The king is sleeping and cannot be disturbed.' Ananda said, 'When the king wakes up, you should tell him about this for me.' At that time, King Ajatasatru saw in a dream a jeweled canopy, adorned with seven treasures, with tens of millions of people surrounding it and looking up to it. Suddenly, a violent storm came and broke the handle of the canopy, and the precious jewels and necklaces all fell to the ground. King Ajatasatru was very astonished. After waking up, the gatekeeper reported to him in detail about Ananda's visit. Upon hearing this, King Ajatasatru burst into tears, and his sorrow moved heaven and earth. He immediately rushed to the city of Vaisali (an ancient Indian city, located in present-day northern Bihar) and saw Ananda in the middle of the Ganges (Ganges River).
跏趺而坐。王乃作禮。而說偈言。稽首三界尊。棄我而至此。暫憑悲願力。且莫般涅槃。時毗舍離王亦在河側。復說偈言。尊者一何速。而歸寂滅場。愿住須臾間。而受于供養。爾時阿難見二國王咸來勸請。乃說偈言。二王善嚴住。勿為苦悲戀。涅槃當我凈。而無諸有故。復念。我若向一國而般涅槃。諸國爭競。無有是處。應以平等度諸有情。遂于恒河中流。將入寂滅。是時山河大地。六種震動。雪山中有五百仙人。睹茲瑞應。飛空而至。禮阿難足。胡跪白言。我當於長老而證佛法。愿垂大慈。度脫我等。阿難默然受請。即變殑伽河。悉為金地。為其仙眾。說諸大法。復念先所度脫弟子。應當來集。須臾五百羅漢。從空而下。為諸仙人。出家受具。其仙眾中。有二羅漢。一名商那和修。二名末田底迦。阿難知是法器。乃告之曰。如來以正法眼。付大迦葉。迦葉入定而付於我。我今將滅。復付于汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。說偈已。復以正法眼。囑累商那和修。而謂末田底迦曰。昔佛記云。佛滅度后。后五百歲中。汝當於罽賓國。敷宣大法。言已。踴身虛空。現十八變。入風輪奮迅三昧。而分身四分。一分惠忉利天。一分惠娑竭羅龍宮。一分惠阿阇世王。一分惠毗舍離
【現代漢語翻譯】 現代漢語譯本： 阿難尊者跏趺而坐。國王於是向他行禮，並說了偈語：『稽首三界尊（對三界至尊的敬禮），您捨棄我們而來到這裡。暫且憑藉您的悲願之力，請不要般涅槃（進入涅槃）。』當時毗舍離國的國王也在河邊，也說了偈語：『尊者您為何如此迅速，就要歸於寂滅之地？愿您暫時停留片刻，接受我們的供養。』 這時，阿難看到兩位國王都來勸請，於是說了偈語：『兩位善於莊嚴的國王請住步，不要如此痛苦悲傷。我的涅槃是爲了凈化，而不再有任何存在。』 阿難又想：『我如果向一個國家而般涅槃，各國必定會爭鬥，這是不行的。應該以平等之心度化所有眾生。』於是他在恒河的中心，準備進入寂滅。這時，山河大地發生了六種震動。雪山中有五百位仙人，看到這種祥瑞的景象，飛到空中而來，禮拜阿難的腳，跪著說道：『我們要在長老這裡證得佛法。愿您垂憐大慈悲，度脫我們。』阿難默默地接受了他們的請求，隨即變化殑伽河（恒河的別稱）全部為金地，為這些仙人宣說各種大法。 阿難又想到先前所度化的弟子，應當前來聚集。一會兒，五百位羅漢從空中降下，為這些仙人剃度出家，授予具足戒。這些仙人中，有兩位羅漢，一位名叫商那和修（古代印度佛教論師），一位名叫末田底迦（古代印度佛教論師）。阿難知道他們是堪能弘揚佛法的法器，於是告訴他們說：『如來將正法眼藏，交付給大迦葉（摩訶迦葉），迦葉入定后又交付給我。我現在將要滅度，再交付給你們。你們接受我的教誨，應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』 說完偈語后，阿難又將正法眼藏，囑託給商那和修，並對末田底迦說：『過去佛曾預言說，佛滅度后，后五百歲中，你應當在罽賓國（古代中亞地區的一個國家）弘揚大法。』說完，阿難踴身到虛空中，顯現十八種變化，進入風輪奮迅三昧，並將身體分成四份，一份佈施給忉利天（佛教欲界六天之一），一份佈施給娑竭羅龍宮（海中龍王居住的宮殿），一份佈施給阿阇世王（古印度摩揭陀國國王），一份佈施給毗舍離國。
【English Translation】 English version: Ānanda sat in the lotus position. The king then paid homage and spoke in verse: 'I bow to the honored one of the three realms (respectful salutation to the most honored one in the three realms), who has abandoned me and come here. Relying temporarily on your power of compassion and vows, please do not enter Parinirvana (final nirvana).' At that time, the king of Vaishali was also on the riverbank and spoke in verse: 'Venerable one, why are you so quick to return to the field of stillness and extinction? May you stay for a moment and receive our offerings.' At this time, Ānanda, seeing that the two kings had come to entreat him, spoke in verse: 'Two kings, well adorned, please stay. Do not be so bitter and sorrowful. My Nirvana is for purification, and there will be no more existence.' Ānanda then thought: 'If I enter Parinirvana towards one country, the countries will surely fight, which is not right. I should liberate all sentient beings with equanimity.' So in the middle of the Ganges River, he prepared to enter stillness and extinction. At this time, the mountains, rivers, and earth shook in six ways. In the Himalayas, there were five hundred immortals who, seeing this auspicious response, flew through the air and arrived, prostrated themselves at Ānanda's feet, and knelt and said: 'We will attain the Buddha's Dharma at the elder's place. May you have great compassion and liberate us.' Ānanda silently accepted their request and immediately transformed the Ganges River into golden land, and expounded various great Dharmas for these immortals. Ānanda then thought of the disciples he had previously liberated, who should come to gather. After a while, five hundred Arhats descended from the sky, tonsured and ordained these immortals, granting them the full precepts. Among these immortals, there were two Arhats, one named Śāṇavāsa (an ancient Indian Buddhist philosopher), and the other named Madhyāntika (an ancient Indian Buddhist philosopher). Ānanda knew that they were vessels capable of propagating the Dharma, so he told them: 'The Tathagata entrusted the Eye of the True Dharma to Mahākāśyapa (Mahakashyapa), who, after entering Samadhi, entrusted it to me. Now that I am about to pass away, I will entrust it to you again. You must accept my teachings and listen to my verse: Originally, there was a Dharma to be given; after giving it, it is said that there is no Dharma. Each must awaken on their own; after awakening, there is no non-Dharma.' After speaking the verse, Ānanda entrusted the Eye of the True Dharma to Śāṇavāsa and said to Madhyāntika: 'In the past, the Buddha prophesied that after the Buddha's Parinirvana, in the latter five hundred years, you should propagate the great Dharma in the country of Kashmir (an ancient country in Central Asia).' After speaking, Ānanda leaped into the void, manifested eighteen transformations, entered the Samadhi of the Wind Wheel's Swiftness, and divided his body into four parts, one part given to Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), one part given to the Sāgara Dragon Palace (the palace where the Dragon King lives in the sea), one part given to King Ajatasatru (King of Magadha in ancient India), and one part given to the country of Vaishali.
王。各造寶塔而供養之。當此土周厲王十二年癸巳也。
佛祖綱目卷第四 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第五(宇字號)
甲子(周共和五年起)甲戌(宣王元年)庚申(幽王元年)癸亥(周幽王四年止)
(乙未)三祖商那和修傳法優波鞠多
商那和修。摩突羅國人。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢耶。在胎六年而生。西域有九枝秀草。名商諾迦。(此云自然服)出則聖人降生。和修生而此草出。昔如來行化。至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留荼。吾滅后一百年。有比丘名商那和修。於此轉妙法輪。后百歲。果誕和修。出家證道。受慶喜尊者法眼。化導有情。及至此林。降二火龍。龍受三歸。遂施其地。以建梵宮。和修化緣既久。思付正法。尋于叱利國。得優波鞠多。以為給侍。因問鞠多曰。汝年幾耶。答曰。我年十七。和修曰。汝身十七。性十七耶。答曰。師發已白。為發白耶。心白耶。和修曰。我但發白。非心白耳。鞠多曰。我身十七。非性十七也。和修知是法器。后三載。遂為落髮。受具。告曰。昔如來以無上正法眼藏。付囑迦葉。展轉相授。而至於我。我今付汝。勿令斷絕。汝受吾教。聽吾偈曰。
【現代漢語翻譯】 現代漢語譯本： 王（指當時的國王）。各自建造寶塔來供養佛。當時是周厲王十二年癸巳年（公元前828年）。
《佛祖綱目》卷第四
《佛祖綱目》卷第五(宇字號)
甲子年（周共和五年起，公元前837年）至甲戌年（周宣王元年，公元前827年），庚申年（周幽王元年，公元前781年）至癸亥年（周幽王四年止，公元前778年）。
（乙未年）三祖商那和修（Upagupta的老師）將佛法傳給優波鞠多（Upagupta）。
商那和修（Śāṇavāsa），是摩突羅國（Mathura）人，也叫舍那婆斯（Śāṇavāsa），姓毗舍多（Viśada）。他的父親是林勝，母親是憍奢耶（Kauśalya）。他在母親的胎中待了六年才出生。西域有一種九枝秀草，名叫商諾迦（Śāṇaka）（意思是『自然服』），這種草出現就代表聖人降生。商那和修出生時，這種草就出現了。過去如來佛在世時，曾到摩突羅國，看到一片青林枝葉茂盛，就告訴阿難（Ānanda）說：『這片林地名叫優留荼（Uruvela）。我涅槃后一百年，會有一位比丘名叫商那和修，在這裡轉妙法輪。』一百年後，果然誕生了商那和修。他出家證道，接受了慶喜尊者（Ānanda）的法眼，教化引導有情眾生。當他來到這片樹林時，降伏了兩條火龍。火龍接受了三歸依，於是獻出這片土地，用來建造梵宮。商那和修教化的因緣成熟后，考慮傳付正法。他在叱利國（Śrīlaṅkā）找到了優波鞠多（Upagupta），讓他做侍者。於是問優波鞠多說：『你今年多大了？』優波鞠多回答說：『我今年十七歲。』商那和修說：『你的身體十七歲，你的自性也是十七歲嗎？』優波鞠多反問道：『師父的頭髮已經白了，是頭髮白了，還是心白了？』商那和修說：『我只是頭髮白了，不是心白了。』優波鞠多說：『我的身體十七歲，不是自性十七歲。』商那和修知道他是可以繼承佛法的法器，三年後，就為他剃度，讓他受具足戒，並告訴他說：『過去如來佛將無上正法眼藏，咐囑給迦葉（Kāśyapa），輾轉相授，傳到我這裡。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈子：』
【English Translation】 English version: The king (referring to the king at the time). Each built pagodas to make offerings to the Buddha. It was the twelfth year of King Li of the Zhou Dynasty, Gui Si year (828 BC).
The Catalog of Buddhas and Patriarchs, Volume 4
The Catalog of Buddhas and Patriarchs, Volume 5 (Yu Character)
From Jiazi year (the fifth year of the Gonghe Regency of the Zhou Dynasty, 837 BC) to Jiaxu year (the first year of King Xuan of the Zhou Dynasty, 827 BC), from Gengshen year (the first year of King You of the Zhou Dynasty, 781 BC) to Guihai year (the fourth year of King You of the Zhou Dynasty, 778 BC).
(Yiwei year) The Third Patriarch Śāṇavāsa transmitted the Dharma to Upagupta.
Śāṇavāsa was a native of Mathura, also known as Śāṇavāsa, with the surname Viśada. His father was Linsheng, and his mother was Kauśalya. He was born after being in his mother's womb for six years. In the Western Regions, there is a kind of nine-branched beautiful grass called Śāṇaka (meaning 'natural clothing'). Its appearance signifies the birth of a sage. When Śāṇavāsa was born, this grass appeared. In the past, when the Tathagata was in the world, he went to Mathura and saw a lush green forest. He told Ānanda, 'This forest land is called Uruvela. One hundred years after my Nirvana, there will be a Bhikkhu named Śāṇavāsa who will turn the wonderful Dharma wheel here.' One hundred years later, Śāṇavāsa was indeed born. He left home, attained enlightenment, received the Dharma eye of Venerable Ānanda, and taught and guided sentient beings. When he came to this forest, he subdued two fire dragons. The dragons accepted the Three Refuges, and then offered this land to build a Brahma palace. After Śāṇavāsa's karmic connections for teaching matured, he considered transmitting the true Dharma. He found Upagupta in Śrīlaṅkā and made him his attendant. So he asked Upagupta, 'How old are you this year?' Upagupta replied, 'I am seventeen years old this year.' Śāṇavāsa said, 'Your body is seventeen years old, is your nature also seventeen years old?' Upagupta asked in return, 'The master's hair is already white, is it the hair that is white, or the heart that is white?' Śāṇavāsa said, 'Only my hair is white, not my heart.' Upagupta said, 'My body is seventeen years old, not my nature.' Śāṇavāsa knew that he was a vessel for inheriting the Dharma. Three years later, he shaved his head for him, gave him the full precepts, and told him, 'In the past, the Tathagata entrusted the unsurpassed Eye Treasury of the True Dharma to Kāśyapa, which was transmitted from one to another, and has reached me. I am now passing it on to you, do not let it be cut off. Accept my teachings and listen to my verse:'
非法亦非心。無心亦無法。說是心法時。是法非心法。說偈已。即隱於罽賓國南象白山中。後於三昧中。見鞠多有五百徒眾。常多懈慢。乃往彼正之。鞠多見和修至頂禮次。和修以右手上指。即有香乳。自空而注。問鞠多曰。汝識之乎。鞠多不測。遂入三昧觀察。亦不能測。乃請曰。是果何三昧耶。和修曰。是謂龍奮迅三昧。如是五百三昧。汝皆未之知。復曰。如來三昧。辟支不識。辟支三昧。阿羅漢不識。吾師阿難三昧。而我不識。今我三昧。汝豈識乎。是三昧者。心不生滅。住大慈力。遞相恭敬。其至此者。乃可識之。於是鞠多弟子。皆伏而悔謝。和修復為說偈曰。通達非彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比丘聞偈已。依教奉行。皆獲無漏。和修乃現十八變化。火光三昧。用焚其身。鞠多收舍利。建塔于梵迦羅山。當此土周宣王二十二年乙未歲也。
○阿育王造塔緣起
巴連弗邑國王。名頻頭娑羅。生子阿育。(此云無憂)身體粗濕。不喜見之。后值邊國恒乂尸羅反。諸子中獨命阿育往伐。僅給朽鈍甲兵數十人。從者難之。阿育曰。我若應王。自有來應之者。作是語時。忽然兵甲從地涌出。即將往伐彼國。俱聞空中宣示。阿育王子。當王此天下。汝等勿興逆意。於是諸國悉平。至於
【現代漢語翻譯】 現代漢語譯本 非法也不是心，沒有心也沒有法。當說心法的時候，這個法就不是真正的心法。 說完偈語后，和修（Vasu，人名）就隱居在罽賓國（Kashmir）南部的象白山中。後來在三昧（Samadhi，一種冥想狀態）中，看到鞠多（Kukkuta，人名）有五百個徒弟，常常懈怠懶散，於是前往教導他們。鞠多見到和修后，行頂禮。和修用右手指，立刻有香乳從空中滴落。問鞠多：『你認識這是什麼嗎？』鞠多不能測知，於是進入三昧觀察，也不能測知。於是請教說：『這到底是什麼三昧呢？』和修說：『這叫做龍奮迅三昧。像這樣的五百種三昧，你都不知道。』又說：『如來（Tathagata，佛的稱號）的三昧，辟支佛（Pratyekabuddha，獨覺佛）不能認識；辟支佛的三昧，阿羅漢（Arhat，斷絕煩惱，證入涅槃的聖人）不能認識。我的老師阿難（Ananda，佛陀的十大弟子之一）的三昧，我尚且不能認識，現在我的三昧，你又怎麼能認識呢？這個三昧，心不生不滅，安住于大慈悲的力量中，互相恭敬，達到這種境界的人，才可以認識它。』於是鞠多的弟子們，都伏地懺悔。和修又為他們說偈語：『通達事理不執著于彼此，至聖之人沒有高下之分。你們去除輕慢之心，很快就能證得阿羅漢果。』五百個比丘（Bhikkhu，佛教出家男子）聽了偈語后，依照教誨修行，都獲得了無漏（Anasrava，沒有煩惱）的境界。和修於是顯現十八種變化，運用火光三昧，焚燒了自己的身體。鞠多收集了他的舍利（Sarira，遺骨），在梵迦羅山建造了佛塔。當時是此土周宣王二十二年乙未歲（公元前806年）。
○阿育王（Ashoka，印度孔雀王朝的國王）造塔的緣起
巴連弗邑（Pataliputra，古印度城市）的國王，名叫頻頭娑羅（Bindusara）。生了一個兒子叫阿育（Ashoka，意為無憂），身體粗糙潮濕，國王不喜歡他。後來邊境國家恒乂尸羅（Takshashila）反叛，眾王子中唯獨命令阿育前往征討，只給了他一些破舊的兵器和幾十個人。隨從的人感到為難。阿育說：『我如果應該稱王，自然會有來應驗的。』說完這句話，忽然兵器鎧甲從地裡涌出來。於是率領軍隊前往征討那個國家，大家都聽到空中宣告：『阿育王子，將要統治這個天下，你們不要有反叛的想法。』於是各個國家都被平定了，直到……
【English Translation】 English version Illegality is neither mind, nor is absence of mind law. When speaking of mind-law, that law is not the true mind-law. After reciting the verse, Vasu (person's name) went into seclusion in the Elephant White Mountain south of Kashmir (country name). Later, in Samadhi (a meditative state), he saw that Kukkuta (person's name) had five hundred disciples who were often lax and lazy, so he went to correct them. When Kukkuta saw Vasu, he prostrated himself. Vasu pointed with his right hand, and immediately fragrant milk poured down from the sky. He asked Kukkuta, 'Do you recognize this?' Kukkuta could not fathom it, so he entered Samadhi to observe, but still could not fathom it. Then he asked, 'What Samadhi is this?' Vasu said, 'This is called the Dragon's Vigorous Samadhi. You do not know such five hundred Samadhis.' He also said, 'The Tathagata's (Buddha's title) Samadhi, the Pratyekabuddha (Solitary Buddha) does not recognize; the Pratyekabuddha's Samadhi, the Arhat (one who has extinguished afflictions and entered Nirvana) does not recognize. My teacher Ananda's (one of the Buddha's ten great disciples) Samadhi, I still do not recognize, so how could you recognize my Samadhi? This Samadhi is where the mind does not arise or cease, abiding in the power of great compassion, mutually respecting each other; only those who reach this state can recognize it.' Thereupon, Kukkuta's disciples all prostrated themselves and repented. Vasu then recited a verse for them: 'Penetrating understanding does not cling to this or that, the supremely holy have no high or low. If you remove the intention of contempt and arrogance, you will quickly attain Arhatship.' After the five hundred Bhikkhus (Buddhist monks) heard the verse, they practiced according to the teachings and all attained the state of no outflow (Anasrava, without afflictions). Vasu then manifested eighteen transformations, using the Samadhi of Fiery Light to burn his body. Kukkuta collected his relics (Sarira, remains) and built a pagoda on Vamkala Mountain. This was in the 22nd year of King Zhou Xuan of this land, the year Yiwei (806 BC).
○ The Origin of King Ashoka's (Indian Mauryan Emperor) Building of Pagodas
The king of Pataliputra (ancient Indian city) was named Bindusara. He had a son named Ashoka (meaning 'without sorrow'), whose body was rough and moist, and the king did not like him. Later, the border country of Takshashila (ancient city) rebelled, and among all the princes, only Ashoka was ordered to go and conquer it, and he was only given some old weapons and dozens of people. The followers felt embarrassed. Ashoka said, 'If I am destined to be king, there will naturally be a response.' As soon as he said this, weapons and armor suddenly emerged from the ground. He then led the army to conquer that country, and everyone heard an announcement in the air: 'Prince Ashoka will rule this world, do not have any rebellious thoughts.' Thereupon, all the countries were pacified, until...
海際。適王臥病。諸臣共扶。阿育將至王所。欲立為王。王聞不樂。即便命終。阿育心念。我若應王。諸天自然水灌我頂。素繒系首。言訖。鐵輪飛降。王閻浮提。領一天下。阿育王如法葬父。王已即立。阿㝹樓陀為大臣。時諸臣自持策立功。高心生輕慢。王知其意。乃敕諸臣。伐花果之樹。而植刺棘。三敕不從。即持利劍。手殺諸臣。阿㝹樓陀勸王。宜立屠殺之人。時有𠒋惡耆黎子。自誇其能。王便為起屋舍。僅開一門。中作種種治罪之法。狀似地獄。𠒋人啟王。若入此中者。不復得出。王許之。爾時有一商主之子。厭世間苦。出家學道。遊行諸國。次第乞食。誤入屠舍。遙見舍中火車爐炭等。恐怖毛豎。便欲出門。𠒋主前來。執捉比丘。比丘心生悲悔。涕淚滿目。乞延一月。不聽。如是漸減。至於七日。乃聽。比丘勇猛精進。坐禪息心。至第七日。適王將一宮女。送付𠒋主。𠒋主取著臼中杵搗。須臾便成碎末。比丘見已。極生厭惡。我身不久。亦當如是。斷一切結。成阿羅漢。𠒋主語比丘言。期限已盡。比丘答曰。我心得解脫。斷除諸有盡。今此身骸。無復吝惜。𠒋主即執比丘。著鐵鑊油中。使者燃火。火不能熱。及至自燃火即猛盛。既開鑊蓋。見彼比丘。坐蓮華上。生希有心。即以啟王。王便嚴駕。率眾來看。
【現代漢語翻譯】 現代漢語譯本 海際（地名）。當時國王臥病在床，眾臣共同攙扶著他。阿育（人名，意為『無憂王』）將要來到國王的住所，想要被立為國王。國王聽聞此事，心中不悅，隨即去世。阿育心想，如果我應該成為國王，諸天自然會用水灌注我的頭頂，用白色的絲綢繫在我的頭上。話音剛落，鐵輪（象徵王權的輪寶）飛降，他統治閻浮提（Jambudvipa，佛教地理概念，指我們所居住的這個世界），領一天下。阿育王如法安葬了他的父親，即位為王。阿㝹樓陀（Anuruddha，人名，意為『無違』）擔任大臣。當時，各位大臣各自拿著鞭子，自以為立下了功勞，內心高傲，產生了輕慢之心。國王知道他們的心思，於是下令各位大臣砍伐花果樹，種植帶刺的荊棘。三次下令，大臣們都不聽從。國王就拿起鋒利的劍，親手殺死了各位大臣。阿㝹樓陀勸諫國王，應該設立專門屠殺的人。當時，有一個兇惡的耆黎子（Ajivika，古印度外道之一），自誇他的能力。國王就為他建造房屋，只開一個門，裡面設定各種各樣治罪的方法，形狀像地獄。耆黎子稟告國王，如果進入這裡的人，就再也出不去了。國王答應了他。當時，有一個商人的兒子，厭倦世間的痛苦，出家學道，在各個國家次第乞食，誤入了屠殺的場所。遠遠地看見屋舍中火紅的車輛、爐炭等，感到恐怖，毛髮豎立。想要出門，耆黎主上前抓住這個比丘（Bhiksu，意為『出家修行的男子』）。比丘心中生起悲傷和後悔，眼淚滿面，請求延期一個月，耆黎主不聽。這樣逐漸減少，到了七天，才答應。比丘勇猛精進，坐禪息心。到了第七天，恰好國王將一個宮女，送給耆黎主。耆黎主把宮女放在石臼中用杵搗，一會兒就成了碎末。比丘看見后，極其厭惡，心想我的身體不久，也會像這樣。於是斷除一切煩惱，成就阿羅漢（Arhat，意為『斷盡煩惱，證得解脫的聖者』）。耆黎主對比丘說，期限已經到了。比丘回答說，我的心已經解脫，斷除了所有的有（存在），現在這個身體，沒有什麼可吝惜的。耆黎主就抓住比丘，放在鐵鍋的油中，讓使者點火。火不能燃燒，等到耆黎主自己點火，火就猛烈燃燒起來。打開鍋蓋，看見那個比丘，坐在蓮花上。耆黎主生起稀有的心，就稟告了國王。國王於是莊嚴地駕車，率領眾人來看。
【English Translation】 English version Hai Ji (place name). At that time, the king was ill in bed, and the ministers were supporting him together. Ashoka (personal name, meaning 'without sorrow') was about to arrive at the king's residence, wanting to be established as the king. The king heard this and was displeased, and then passed away. Ashoka thought, if I should become the king, the heavens would naturally pour water on my head and tie white silk around my head. As soon as he finished speaking, the iron wheel (symbolizing the wheel treasure of kingship) flew down, and he ruled Jambudvipa (Buddhist geographical concept, referring to the world we live in), leading the entire world. King Ashoka buried his father according to the law and ascended the throne. Anuruddha (personal name, meaning 'without opposition') served as a minister. At that time, the ministers each held whips, thinking they had made contributions, and their hearts were arrogant, giving rise to contempt. The king knew their thoughts, so he ordered the ministers to cut down the flowering and fruit trees and plant thorny brambles. After three orders, the ministers did not obey. The king then took a sharp sword and personally killed the ministers. Anuruddha advised the king to establish a person specializing in slaughter. At that time, there was a fierce Ajivika (one of the ancient Indian heterodox sects) who boasted of his abilities. The king built a house for him, opening only one door, and set up various methods of punishment inside, shaped like hell. The Ajivika reported to the king that if someone enters here, they will never be able to get out again. The king agreed to him. At that time, there was the son of a merchant who was tired of the suffering of the world, became a monk to study the Way, and begged for food in various countries in order. He mistakenly entered the slaughterhouse. From afar, he saw the fiery vehicles, furnace charcoal, etc. in the house, felt terrified, and his hair stood on end. Wanting to go out, the Ajivika master stepped forward and grabbed the Bhiksu (meaning 'a male who has left home to practice'). The Bhiksu felt sadness and regret in his heart, tears filled his eyes, and he asked for a month's extension, but the Ajivika master did not listen. Gradually reducing it to seven days, he agreed. The Bhiksu was brave and diligent, sitting in meditation to calm his mind. On the seventh day, the king happened to send a palace woman to the Ajivika master. The Ajivika master put the palace woman in a stone mortar and pounded her with a pestle, and in a moment she became powder. After seeing this, the Bhiksu felt extremely disgusted, thinking that my body would soon be like this as well. Then he cut off all afflictions and attained Arhat (meaning 'a saint who has cut off all afflictions and attained liberation'). The Ajivika master said to the Bhiksu, the deadline has arrived. The Bhiksu replied, my heart has been liberated, cutting off all existence, and now this body has nothing to be stingy about. The Ajivika master then grabbed the Bhiksu and put him in a pot of oil, and ordered the messenger to light the fire. The fire could not burn, and when the Ajivika master lit the fire himself, the fire burned fiercely. Opening the lid of the pot, he saw the Bhiksu sitting on a lotus flower. The Ajivika master developed a rare heart and reported it to the king. The king then solemnly drove his chariot and led the crowd to see.
比丘身升虛空。猶如雁王。示種種變化。向王說偈曰。我是佛弟子。逮諸漏已盡。生死大恐怖。我今悉得脫。阿育王聞已。于佛法所。生大敬信。白比丘言。佛未滅度時。何所記說。答曰。佛記。大王於我滅后。過百歲時。于巴連弗邑。有三億家。彼國有王。名曰阿育。當王此閻浮提。為轉輪王。正法治化。又復宣佈我舍利。于閻浮提。立八萬四千塔。王今造此大地獄。殺害無量。宜應承佛所記。如法修行。阿育王合掌作禮。我得大罪。惟愿佛子受我懺悔。勿復責我愚人。比丘度阿育王已。乘空而化。時王欲出𠒋主留之。王曰。汝欲殺我耶。答曰如是。王曰。誰先入此中。答曰我是。王曰。若然者汝先應取死。即敕左右。將𠒋主著膠舍中。以火燒之。又敕壞此地獄。施眾生。無畏王乃至王舍城。取佛塔中舍利。作八萬四千金銀琉璃頗梨篋。又作八萬四千四寶瓶。敕諸鬼神。造八萬四千塔。耶舍尊者舒指。放光八萬四千道。令捷疾鬼。于閻浮提城邑聚落。滿一億家者。各立一塔。在震旦國者。一十九所○初世尊與諸比丘。循邑而行。時有二童子。一名阇耶。二名毗阇耶。共在沙中嬉戲。遙見世尊。三十二相莊嚴其體。阇耶心念。我當以麥麨上佛。仍手捧細沙。著世尊缽中。毗阇耶亦合掌隨喜。時童子發願言。以惠施善根
【現代漢語翻譯】 現代漢語譯本 比丘騰身飛昇到虛空中，就像大雁鳥的王者一樣，示現種種神通變化。然後對比丘王（阿育王）說偈語：『我是佛陀的弟子，已經斷盡了一切煩惱。對於生死的巨大恐怖，我現在完全解脫了。』 阿育王聽了之後，對於佛法產生了極大的敬信。他對比丘說：『佛陀在沒有涅槃的時候，曾經有什麼樣的記說呢？』 比丘回答說：『佛陀曾經預言，大王在我滅度之後，過一百年時（公元前232年左右），在巴連弗邑（Pāṭaliputra，古印度城市，今巴特那）會有三億戶人家。那個國家會有個國王，名字叫做阿育（Aśoka），他將統治整個閻浮提（Jambudvīpa，古印度人概念中的世界）成為轉輪王（cakravartin，理想的統治者），用正法來治理教化。而且還會宣佈我的舍利（śarīra，佛教聖物），在閻浮提建立八萬四千座佛塔。』 『大王現在建造這個大地獄，殺害了無數的生命，應該遵循佛陀的預言，如法修行。』阿育王合掌作禮說：『我犯下了極大的罪過，只希望佛子接受我的懺悔，不要再責怪我這個愚人。』比丘度化了阿育王之後，就乘空消失了。 當時國王想要出去，獄主（劊子手）阻止了他。國王說：『你想要殺我嗎？』獄主回答說：『是的。』國王說：『那麼是誰先進入這個地獄的？』獄主回答說：『是我。』國王說：『如果是這樣，那麼你應該先去死。』 於是命令左右侍從，將獄主關進膠舍中，用火焚燒了他。又下令摧毀這個地獄，將土地施捨給眾生，讓他們不再有恐懼。國王甚至到王舍城（Rājagṛha，古印度城市）的佛塔中，取出佛陀的舍利，製作了八萬四千個金、銀、琉璃、頗梨寶篋，又製作了八萬四千個四寶瓶，命令鬼神建造八萬四千座佛塔。 耶舍尊者（Yaśas）伸出手指，放出八萬四千道光芒，命令列動迅速的鬼神，在閻浮提的城邑聚落中，凡是有一億戶人家的地方，各建立一座佛塔。在震旦國（Cīna，古代中國的稱謂）有十九座。 過去世尊（釋迦牟尼佛）與眾比丘一起，沿著城鎮行走。當時有兩個童子，一個名叫阇耶（Jaya），一個名叫毗阇耶（Vijaya），一起在沙中嬉戲。遠遠地看見世尊，三十二相（lakṣaṇa，佛陀的身體特徵）莊嚴其身。阇耶心想，我應當用麥面供養佛陀，於是用手捧起細沙，放入世尊的缽中。毗阇耶也合掌隨喜。當時童子發願說，以佈施的善根。
【English Translation】 English version The Bhikṣu (monk) rose into the sky, like a wild goose king, displaying various transformations. He then spoke a verse to King Aśoka: 'I am a disciple of the Buddha, having exhausted all defilements. I am now completely liberated from the great terror of birth and death.' King Aśoka, upon hearing this, developed great reverence and faith in the Buddha's Dharma. He asked the Bhikṣu, 'What did the Buddha foretell before his Parinirvana (death)?' The Bhikṣu replied, 'The Buddha prophesied that after my Parinirvana, a hundred years later (approximately 232 BCE), in Pāṭaliputra (ancient Indian city, modern Patna) there would be three hundred million households. In that country, there would be a king named Aśoka, who would rule the entire Jambudvīpa (ancient Indian concept of the world) as a cakravartin (ideal ruler), governing and teaching with the righteous Dharma. Furthermore, he would proclaim my śarīra (Buddhist relics) and erect eighty-four thousand stupas (Buddhist monuments) throughout Jambudvīpa.' 'The king is now constructing this great hell, killing countless lives. He should follow the Buddha's prophecy and practice according to the Dharma.' King Aśoka joined his palms in reverence and said, 'I have committed great sins. I only hope that the Buddha's son will accept my repentance and not blame me, a fool.' After the Bhikṣu converted King Aśoka, he vanished into the sky. At that time, the king wanted to leave, but the jailer (executioner) stopped him. The king said, 'Do you want to kill me?' The jailer replied, 'Yes.' The king said, 'Then who entered this hell first?' The jailer replied, 'I did.' The king said, 'If that is the case, then you should die first.' So he ordered his attendants to lock the jailer in a glue house and burn him with fire. He also ordered the destruction of this hell, donating the land to sentient beings so that they would no longer have fear. The king even went to the stupas in Rājagṛha (ancient Indian city) to retrieve the Buddha's śarīra, making eighty-four thousand caskets of gold, silver, lapis lazuli, and crystal, and also making eighty-four thousand four-treasure vases, ordering the spirits to build eighty-four thousand stupas. The Venerable Yaśas extended his finger, emitting eighty-four thousand rays of light, ordering the swift spirits to build a stupa in each of the cities and villages of Jambudvīpa, wherever there were one hundred million households. There were nineteen in Cīna (ancient name for China). In the past, the World Honored One (Śākyamuni Buddha) walked along the towns with the Bhikṣus. At that time, there were two boys, one named Jaya and the other named Vijaya, playing together in the sand. From afar, they saw the World Honored One, whose body was adorned with the thirty-two lakṣaṇas (physical characteristics of the Buddha). Jaya thought, 'I should offer wheat flour to the Buddha,' so he scooped up fine sand with his hands and placed it in the World Honored One's bowl. Vijaya also joined his palms in rejoicing. At that time, the boys made a vow, with the merit of giving.
功德。令得一天下一傘蓋王。即於此處生。得供養諸佛。世尊微笑。告阿難曰。我滅度百年之後。此童子于巴連弗邑。統領一天下。轉輪王姓孔雀。名阿育。正法治化。又復廣佈我舍利。造八萬四千塔。阿難汝可取此缽中所施之沙。舍著如來經行處。阿難如教奉行。
○阿育王參禮優波鞠多
時巴連弗邑。有上座。名耶舍。阿育王深生禮敬。立雞雀精舍。請耶舍主之。至是復詣雞雀。白耶舍曰。更有比丘。佛所授記。當作佛事否。我當往詣。供養恭敬。耶舍答曰。佛般涅槃時。遊行至摩偷羅國。告阿難曰。於我般涅槃百歲之後。當有長者子。名優波鞠多。出家學道。號無相佛。王曰。今已出世不。答曰。已出世。住在優留荼山中。王聞已。便欲詣彼。令使者告報。鞠多思惟。若王來者。無量侍從殺害微蟲。答使者曰。我當自詣王所。鞠多遂至王國。王大歡喜。至尊者前。五體投地。長跪合掌。而言曰。我今領此閻浮提。受輪王位。不以為喜。今睹尊者。如睹于佛。踴躍無量。如來弟子乃能如是。又曰。尊者顏貌端正。而我形體醜陋。何也。鞠多說偈曰。我行佈施時。凈心好財物。不如王佈施。以沙施於佛。王又白言。愿尊者示我佛所說法。遊行處。並佛記。諸大弟子塔所。當禮拜供養。鞠多曰。善哉善哉
【現代漢語翻譯】 現代漢語譯本 功德，能使他獲得統治一天下的傘蓋王（Chakravarti，擁有傘象徵其權威的統治者）的地位，並且就在這裡出生，能夠供養諸佛。世尊（釋迦牟尼佛）微笑，告訴阿難（Ananda，佛陀的十大弟子之一）說：『我滅度（Parinirvana，佛陀的涅槃）百年之後，這個童子將在巴連弗邑（Pataliputra，古印度城市，今巴特那）統治天下，成為轉輪王（Chakravarti），姓孔雀（Maurya），名叫阿育（Ashoka）。他將以正法（Dharma，佛法）治理天下，並且廣泛地傳播我的舍利（Sarira，佛陀的遺骨），建造八萬四千座塔。』阿難，你可以把這個缽里所施捨的沙子，撒在如來（Tathagata，佛陀的稱號之一）曾經行走的地方。』阿難按照佛陀的教導去做了。
○阿育王（Ashoka）參拜優波鞠多（Upagupta）
當時，在巴連弗邑（Pataliputra）有一位上座（長老），名叫耶舍（Yasa）。阿育王（Ashoka）對他非常尊敬，建立了雞雀精舍（Kukkutarama，寺院名），請耶舍（Yasa）主持。到了這個時候，阿育王（Ashoka）又來到雞雀精舍（Kukkutarama），對耶舍（Yasa）說：『還有沒有比丘（Bhikkhu，佛教僧侶）是佛陀（Buddha）授記（Vyakarana，預言）將來會做佛事的？我應當前去供養恭敬。』耶舍（Yasa）回答說：『佛陀（Buddha）般涅槃（Parinirvana，佛陀的涅槃）時，到達摩偷羅國（Mathura，古印度城市），告訴阿難（Ananda）說：在我般涅槃（Parinirvana，佛陀的涅槃）百年之後，將會有一位長者（Kulapati，富裕的家族）的兒子，名叫優波鞠多（Upagupta），出家學道，號稱無相佛。』阿育王（Ashoka）說：『現在他已經出世了嗎？』耶舍（Yasa）回答說：『已經出世了，住在優留荼山（Uruvilva）中。』阿育王（Ashoka）聽了之後，就想去拜訪他，派使者去告知。優波鞠多（Upagupta）心想，如果國王（Raja）來了，無數的侍從會殺害微小的蟲子。於是回答使者說：『我應當親自去國王（Raja）那裡。』優波鞠多（Upagupta）於是來到王國。國王（Raja）非常高興，來到尊者（Bhante，對僧侶的尊稱）面前，五體投地，長跪合掌，說道：『我現在統治著這個閻浮提（Jambudvipa，我們所居住的大陸），擁有轉輪王（Chakravarti）的地位，並不覺得高興。今天見到尊者（Bhante），就像見到佛陀（Buddha）一樣，感到無比的喜悅。如來（Tathagata，佛陀的稱號之一）的弟子竟然能夠如此。』又說：『尊者（Bhante）的容貌端正，而我的形體醜陋，這是為什麼呢？』優波鞠多（Upagupta）用偈語說道：『我行佈施（Dana，施捨）的時候，以清凈的心和好的財物。不如國王（Raja）佈施（Dana，施捨），用沙子佈施（Dana，施捨）給佛陀（Buddha）。』國王（Raja）又說：『希望尊者（Bhante）指示我佛陀（Buddha）說法的地方，以及佛陀（Buddha）授記（Vyakarana，預言）的諸位大弟子（Mahasravaka）的塔（Stupa，佛塔）所在之處，我應當禮拜供養。』優波鞠多（Upagupta）說：『善哉善哉！』
【English Translation】 English version The merit would enable him to obtain the position of a Chakravarti (a ruler whose authority is symbolized by an umbrella) who rules over the entire Jambudvipa (earth), and he would be born right here, able to make offerings to all the Buddhas. The World-Honored One (Shakyamuni Buddha) smiled and told Ananda (one of the Buddha's ten great disciples): 'A hundred years after my Parinirvana (the Buddha's passing), this child will rule the world in Pataliputra (an ancient Indian city, now Patna), becoming a Chakravarti of the Maurya dynasty named Ashoka. He will govern with the Dharma (Buddhist teachings) and widely propagate my Sarira (Buddha's relics), building eighty-four thousand stupas.' Ananda, you can scatter the sand donated in this bowl at the places where the Tathagata (one of the Buddha's titles) has walked.' Ananda followed the Buddha's instructions.
○ Ashoka's Visit to Upagupta
At that time, in Pataliputra, there was a senior monk named Yasa. King Ashoka deeply respected him and established the Kukkutarama monastery, inviting Yasa to preside over it. At this time, Ashoka came to Kukkutarama again and said to Yasa: 'Are there any other Bhikkhus (Buddhist monks) who have been prophesied by the Buddha to perform Buddha's work in the future? I should go and make offerings and show respect.' Yasa replied: 'When the Buddha entered Parinirvana, he arrived in Mathura and told Ananda: A hundred years after my Parinirvana, there will be the son of a Kulapati (wealthy family) named Upagupta, who will renounce the world and study the Way, and will be known as the 'Formless Buddha'.' King Ashoka said: 'Has he already appeared in the world?' Yasa replied: 'He has already appeared and resides in Uruvilva.' Upon hearing this, King Ashoka wanted to visit him and sent a messenger to inform him. Upagupta thought, 'If the king comes, countless attendants will kill tiny insects.' So he replied to the messenger: 'I should go to the king myself.' Upagupta then came to the kingdom. The king was overjoyed and came before the Venerable One, prostrating himself and kneeling with his palms together, saying: 'I now rule this Jambudvipa and hold the position of a Chakravarti, but I do not rejoice in it. Today, seeing the Venerable One is like seeing the Buddha, and I feel boundless joy. The Tathagata's disciple is indeed capable of such things.' He also said: 'Venerable One, your appearance is dignified, while my form is ugly. Why is this?' Upagupta said in verse: 'When I practice Dana (giving), I do so with a pure heart and good things. It is not as good as the king's Dana, giving sand to the Buddha.' The king also said: 'I hope the Venerable One will show me the places where the Buddha taught the Dharma, as well as the locations of the stupas (Buddhist monuments) of the great disciples who were prophesied by the Buddha, so that I may pay homage and make offerings.' Upagupta said: 'Excellent, excellent!'
。遂將王至彼所。一一指。示供養訖。至示阿難塔曰。此人是佛侍者。多聞第一。撰集佛經。王遂舍百億珍寶。供養是塔。告諸臣曰。如來之體身。法身性清凈。彼悉能奉持。是故供養勝。法燈常存世。滅此愚癡冥。皆繇從彼來。是故供養勝○王復詣菩提樹下。手持香爐。向四方作禮。愿如來賢聖弟子。在諸方者。悉來集會。時三萬大阿羅漢。王見第一座無人。問其故。海意尊者曰。此是賓頭盧位。此人親見佛來。王曰。今在何處。海意曰。且待須臾。言訖。賓頭盧從空而下。王請就座禮敬。賓頭盧不顧。王乃問。承聞尊者親見佛來是否。賓頭盧以手策起眉曰。會么。王曰不會。曰阿耨達池龍王。曾請佛齋。吾是時亦預其數。
佛祖綱目卷第五 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第六(宙字號)
甲子(周幽王五年起)辛未(平王元年)王戌(桓王元年)癸亥(周桓王二年止)
(庚子)四祖優波鞠多傳法提多迦
優波鞠多。叱利國人。(一名優波崛多。一名鄔波鞠多)姓首陀。父善意。十七出家。二十證果。隨方行化。至摩突羅國。得度者甚眾。繇是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。鞠多即入三昧。觀其所繇。波旬復何便。密持瓔珞
【現代漢語翻譯】 現代漢語譯本：於是（國王）就把（僧人）帶到那個地方，一一指點，供養完畢。指到阿難塔（Ananda-塔，佛陀的十大弟子之一，以博聞強記著稱）時說：『這個人是佛陀的侍者，是多聞第一的人，撰集佛經。』國王於是捨棄百億珍寶，供養這座塔，告訴各位大臣說：『如來的體身、法身（Dharmakaya，佛陀真身的體現）性清凈，他（阿難）都能夠奉持，因此供養他是最殊勝的。法燈（Dharmalight，佛法的象徵）能夠長久存在於世，滅除這愚癡的黑暗，都是因為從他（阿難）那裡而來，所以供養他是最殊勝的。』國王又到菩提樹下，手持香爐，向四方作禮，愿如來的賢聖弟子，在各方的，都來這裡。（國王）當時看見三萬大阿羅漢（Arhat，佛教修行 достигший высшей цели） 。國王看見第一座沒有人，問是什麼緣故。海意尊者說：『這是賓頭盧（Pindola，十六羅漢之一）的座位，這個人親自見過佛陀來。』國王說：『現在在哪裡？』海意說：『且等待一會兒。』說完，賓頭盧從空中下來。國王請他入座，禮敬他。賓頭盧不理睬。國王就問：『聽說尊者親自見過佛陀來，是這樣嗎？』賓頭盧用手抬起眉毛說：『會意嗎？』國王說不會。賓頭盧說：『阿耨達池（Anavatapta，傳說中位於喜馬拉雅山中的聖湖）的龍王，曾經請佛陀齋飯，我當時也參與了。』
《佛祖綱目》卷第五 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第六(宙字號)
甲子（周幽王五年起，公元前777年）辛未（周平王元年，公元前770年）王戌（周桓王元年，公元前719年）癸亥（周桓王二年止，公元前718年）
（庚子）四祖優波鞠多（Upagupta，佛教禪宗第四祖）傳法提多迦（Dhitika，佛教禪宗第五祖）
優波鞠多，叱利國人（一名優波崛多，一名鄔波鞠多），姓首陀，父親是善意。十七歲出家，二十歲證果。隨方行化，到摩突羅國（Mathura，古印度城市），得到度化的人非常多。因此魔宮震動，波旬（Mara，佛教中的魔王）愁苦害怕，於是竭盡他的魔力，來危害正法。優波鞠多就進入三昧（Samadhi，佛教中的禪定），觀察他（波旬）的來由。波旬又有什麼方便呢？秘密地拿著瓔珞（Necklace，一種裝飾品）
【English Translation】 English version: Thereupon, (the king) took (the monk) to that place and pointed out each item, completing the offerings. When pointing to Ananda (Ananda-tower, one of the ten major disciples of the Buddha, known for his extensive knowledge and memory), he said, 'This person is the Buddha's attendant, the foremost in learning, and compiled the Buddhist scriptures.' The king then gave away hundreds of millions of treasures to make offerings to this tower, and told the ministers, 'The Tathagata's (Tathagata, 'the one who has thus come', an epithet of the Buddha) body, the Dharmakaya (Dharmakaya, the embodiment of the Buddha's true being) is pure in nature, and he (Ananda) is able to uphold it, therefore offering to him is the most excellent. The Dharma light (Dharmalight, symbol of the Dharma) can exist in the world forever, extinguishing this darkness of ignorance, all because it comes from him (Ananda), so offering to him is the most excellent.' The king then went to the Bodhi tree, holding an incense burner in his hand, and paid respects to the four directions, wishing that the virtuous and holy disciples of the Tathagata, in all directions, would come here. At that time, (the king) saw thirty thousand great Arhats (Arhat, Buddhist practitioner who has attained the highest goal). The king saw that the first seat was empty and asked why. Venerable Haiyi said, 'This is the seat of Pindola (Pindola, one of the sixteen Arhats), this person personally saw the Buddha come.' The king said, 'Where is he now?' Haiyi said, 'Please wait a moment.' After saying that, Pindola descended from the sky. The king invited him to take a seat and paid respects to him. Pindola ignored him. The king then asked, 'I heard that the Venerable personally saw the Buddha come, is that so?' Pindola raised his eyebrows with his hand and said, 'Do you understand?' The king said he did not. Pindola said, 'The Dragon King of Anavatapta Lake (Anavatapta, a sacred lake in the Himalayas in legend) once invited the Buddha for a meal, and I also participated at that time.'
The Buddhist Patriarchs' Outline, Volume 5 Supplement to the Buddhist Canon, Volume 85, No. 1594, The Buddhist Patriarchs' Outline
The Buddhist Patriarchs' Outline, Volume 6 (Section Yu)
Jiazi (5th year of King You of Zhou, 777 BC) to Xinwei (1st year of King Ping of Zhou, 770 BC), Wangxu (1st year of King Huan of Zhou, 719 BC) to Guihai (2nd year of King Huan of Zhou, 718 BC)
(Gengzi) The Fourth Patriarch Upagupta (Upagupta, the Fourth Patriarch of the Chan School of Buddhism) transmits the Dharma to Dhitika (Dhitika, the Fifth Patriarch of the Chan School of Buddhism)
Upagupta was a native of the Chili country (also known as Upagupta, also known as Wubajuda), with the surname Shoudha, and his father was Shanyi. He left home at the age of seventeen and attained enlightenment at the age of twenty. He traveled around to transform people, and when he arrived in the country of Mathura (Mathura, an ancient Indian city), many people were saved. Because of this, the demon palace shook, and Mara (Mara, the demon king in Buddhism) was worried and afraid, so he exhausted his demonic power to harm the righteous Dharma. Upagupta then entered Samadhi (Samadhi, meditation in Buddhism) to observe his (Mara's) origin. What convenience did Mara have again? Secretly holding a necklace (Necklace, a kind of ornament)
。縻鞠多頸。及鞠多出定。取人狗蛇三尸。化為華鬘。軟言諭波旬曰。汝與我瓔珞。甚是珍妙。吾此華鬘。以相酬奉。波旬大喜。引頸受之。即變為三種臭尸。蟲蛆壞爛。波旬厭惡。大生憂惱。盡其神力。莫能移動。乃升六慾天。告諸天主。又詣梵王。求其解免。彼各告言。十力弟子所作神變。我輩凡陋。何能去之。波旬曰。然則柰何。梵王曰。汝可歸心尊者。即能除斷。乃為說偈。令其迴向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮。至鞠多所。禮足哀懺。鞠多曰。汝自今去。于如來正法。更作嬈害否。波旬曰。我誓迴向佛道。永斷不善。鞠多曰。若然者。汝可口自唱言。皈依三寶。波旬合掌三唱。華鬘悉除。乃歡喜踴躍。而說偈曰。稽首三界尊。十力聖弟子。我今愿迴向。勿令有劣弱。說是偈已。作禮而去。鞠多一日。因訪一老比丘尼。才入門。便觸撒缽盂。比丘尼曰。佛在日。六群比丘甚是粗行。數來我舍。尚不如是。尊者紹祖位人。得與么粗行。鞠多乃休去。鞠多在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮鞠多。求出家鞠多問曰。汝身出家。心出家。答曰。我來出家。非為身心。鞠多曰。不為身心。
復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是常道。諸佛亦常心無形相。其體亦然。鞠多曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。即為剃髮。授具足戒。仍告之曰。汝父嘗夢金日而生。汝可名提多迦。復謂曰。如來以大法眼藏。次第傳授。以至於我。今復付汝。聽吾偈曰。心自本來心。本心非有法。有法有本心。非心非本法。付法已。乃踴身虛空。呈十八變。卻複本座。跏趺而逝。時號無相好佛。提多迦以室內籌。用焚其軀。收舍利建塔。當此土周平王三十年庚子歲也○有著身見者。求度于鞠多。鞠多曰。求度之法。要信吾言。不違吾教。其人曰。既來投。師固當聞命。鞠多乃化一險崖山聳喬木。令其上樹。又于樹下。化作大坑。深廣千肘。又令放腳。其人受教。即放二腳。令放一手。便放一手。令復放手。其人答言。若復放手。便墮坑死。鞠多曰。先約受教。云何違我。是時其人。身愛即滅。放手而墮。不見樹坑。即證道果。
佛祖綱目卷第六 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第七(洪字號)
甲子(周桓王三年起)乙酉(莊王元年)庚子(厘王元年)乙巳(惠王元年)癸亥(周惠王十九年止)
周莊王
【現代漢語翻譯】 現代漢語譯本 復誰出家？答曰：夫出家者，無我我故（因為沒有『我』的執著）。無我我故，即心不生滅（心就不會有生滅變化）。心不生滅，即是常道（就是永恒不變的真理）。諸佛亦常心無形相（所有佛的心都是永恒不變且沒有具體形象的），其體亦然（其本質也是如此）。 鞠多（Kukkuta，雞足）曰：汝當大悟（你應當大徹大悟），心自通達（內心自然通達）。宜依佛法僧（應該皈依佛、法、僧三寶），紹隆聖種（繼承和發揚聖人的種子）。即為剃髮，授具足戒（於是為他剃度，授予具足戒）。仍告之曰：汝父嘗夢金日而生（你的父親曾經夢見金色的太陽而生下你），汝可名提多迦（Dhitika，能斷）。復謂曰：如來以大法眼藏（如來將偉大的佛法傳承），次第傳授，以至於我（依次傳授，直到我這裡）。今復付汝（現在我再傳給你）。聽吾偈曰：心自本來心（心本來就是心），本心非有法（本心不是任何一種固定的法），有法有本心（如果認為存在一種固定的法，那其中就包含了本心），非心非本法（既沒有獨立存在的心，也沒有獨立存在的本法）。 付法已（傳法完畢后），乃踴身虛空（就騰身到空中），呈十八變（示現十八種神通變化），卻複本座（然後回到原來的座位），跏趺而逝（結跏趺坐而圓寂）。時號無相好佛（當時人們稱他為無相好佛）。提多迦以室內籌（提多迦用室內的木柴），用焚其軀（焚燒了他的遺體），收舍利建塔（收集舍利建造佛塔）。當此土周平王三十年庚子歲也（這件事發生在周平王三十年，庚子年，即公元前741年）。 有著身見者（一個執著于自身的人），求度于鞠多（向鞠多尋求救度）。鞠多曰：求度之法，要信吾言（想要得到救度，必須相信我的話），不違吾教（不違揹我的教導）。其人曰：既來投師，固當聞命（既然來投靠您，自然會聽從您的命令）。鞠多乃化一險崖山聳喬木（鞠多就變化出一座險峻的山崖，山上有高大的樹木），令其上樹（讓他爬到樹上）。又于樹下，化作大坑（又在樹下，變化出一個大坑），深廣十肘（深廣十肘）。又令放腳（又讓他鬆開腳）。其人受教（那人聽從了他的教導），即放二腳（就鬆開了雙腳）。令放一手（讓他鬆開一隻手），便放一手（就鬆開了一隻手）。令復放手（讓他再鬆開另一隻手），其人答言：若復放手，便墮坑死（那人回答說：如果再鬆開手，就會掉進坑裡摔死）。鞠多曰：先約受教，云何違我（鞠多說：之前約定好聽從我的教導，為什麼現在違揹我）？是時其人，身愛即滅（這時，那人對身體的執愛就消失了），放手而墮（鬆開手掉了下去），不見樹坑（卻發現沒有樹也沒有坑），即證道果（當下就證得了道果）。 佛祖綱目卷第六 卍新續藏第 85 冊 No. 1594 佛祖綱目 佛祖綱目卷第七(洪字號) 甲子(周桓王三年起，公元前717年)乙酉(周莊王元年，公元前696年)庚子(周厘王元年，公元前681年)乙巳(周惠王元年，公元前676年)癸亥(周惠王十九年止，公元前658年) 周莊王
【English Translation】 English version Who again renounced the household life? The answer was: Those who renounce the household life do so because of the absence of 'I' and 'mine'. Because of the absence of 'I' and 'mine', the mind neither arises nor ceases. The mind neither arises nor ceases, which is the constant Dao (path/truth). All Buddhas also have a constant mind without form or appearance, and their essence is also the same. Kukkuta (Kukkuta, meaning 'Rooster Foot') said: 'You should have a great enlightenment, and your mind will naturally become clear. You should rely on the Buddha, Dharma, and Sangha (the Three Jewels), to continue and promote the holy lineage.' Then he shaved his head and gave him the complete precepts. He then told him: 'Your father once dreamed of a golden sun and then you were born, you can be named Dhitika (Dhitika, meaning 'Wise').' He further said: 'The Tathagata (another name for the Buddha) has successively transmitted the great Dharma eye treasury to me. Now I will pass it on to you. Listen to my verse: The mind is originally the mind itself, the original mind is not a fixed dharma (law/teaching). If there is a fixed dharma, then it contains the original mind. There is neither an independent mind nor an independent original dharma.' After transmitting the Dharma, he leaped into the void, displaying eighteen transformations, and then returned to his original seat, sitting in the lotus position and passed away. At that time, he was called the Buddha of No-Form and Goodness. Dhitika used firewood from the room to burn his body, collected the relics, and built a pagoda. This happened in the thirtieth year of King Ping of Zhou (741 BCE), the year of Gengzi. Someone with attachment to the self sought salvation from Kukkuta. Kukkuta said: 'The way to seek salvation is to believe my words and not disobey my teachings.' The person said: 'Since I have come to rely on you, I will certainly obey your commands.' Kukkuta then transformed a dangerous cliff with tall trees, and told him to climb the tree. He also transformed a large pit under the tree, ten cubits deep and wide. He then told him to release his feet. The person obeyed his instructions and released both feet. He told him to release one hand, and he released one hand. He told him to release the other hand, and the person replied: 'If I release the other hand, I will fall into the pit and die.' Kukkuta said: 'You agreed to obey my teachings, why are you now disobeying me?' At that time, the person's love for his body vanished, he released his hand and fell, but he saw neither the tree nor the pit, and he immediately attained the fruit of the Dao (path/truth). Outline of the Patriarchs of the Buddha, Volume 6 卍 New Continued Collection, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha Outline of the Patriarchs of the Buddha, Volume 7 (Hong Character) Jiazi (Starting from the 3rd year of King Huan of Zhou, 717 BCE), Yiyou (1st year of King Zhuang, 696 BCE), Gengzi (1st year of King Li, 681 BCE), Yisi (1st year of King Hui, 676 BCE), Guihai (Ending in the 19th year of King Hui of Zhou, 658 BCE) King Zhuang of Zhou
十年甲午夏五月五日。恒星不現。星殞如雨。乃西方文殊菩薩。于雪山化。五百仙人而歸本。國光明掩于常星。不現也。
(己丑)五祖提多迦傳法彌遮迦
提多迦。(此云通真量)摩伽陀國人。初名香眾生。時父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山嵿泉涌。滂沱四流。后遇鞠多尊者。為解之曰。寶山者吾身也。泉涌者法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。因為更今名。提多迦聞偈已。踴躍述偈曰。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。提多迦聞偈。設禮奉持。后至中印度。彼國有八千大仙。彌遮迦為首。聞提多迦至。率眾瞻禮。謂提多迦曰。昔與師同生梵天。我遇阿私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。提多迦曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。彌遮迦曰。昔阿私陀仙人。授我記云。汝卻後六劫。當遇同學。獲無漏果。今也相遇。非宿緣耶。愿師慈悲。令我解脫。提多迦即度出家。命諸聖授戒。其餘仙眾。始生我慢。提多迦示大神通。於是俱發菩提心。一時出家。提多迦乃告彌遮迦曰。昔如來以大法眼藏。密付迦
【現代漢語翻譯】 現代漢語譯本： 甲午年（具體年份待考）五月五日，恒星不再顯現，隕星如雨般墜落。這是因為西方的文殊菩薩在雪山圓寂，五百位仙人也迴歸本源。國度的光明被遮蔽，連平常的星辰也不再出現。
（己丑年（具體年份待考））五祖提多迦將佛法傳給彌遮迦
提多迦（意為通達真理的度量）是摩伽陀國人。他最初的名字叫香眾生。當時他的父親夢見一輪金色的太陽從屋中升起，照耀天地。前面有一座大山，用各種珍寶裝飾，山頂有泉水涌出，四處流淌。後來他遇到了鞠多尊者，鞠多尊者為他解夢說：『寶山就是我的身體，泉水涌出代表佛法無盡，太陽從屋中升起代表你現在入道的徵兆，照耀天地代表你的智慧超凡。』因此為他改名為提多迦。提多迦聽了偈語后，高興地說了偈語：『巍峨的七寶山，常涌出智慧的泉水，轉化為真正的佛法滋味，能夠度化各種有緣眾生。』鞠多也說了偈語：『我的佛法傳給你，你將展現出大智慧，金色的太陽從屋中升起，照耀天地。』提多迦聽了偈語，行禮並接受。後來他到了中印度，那裡有八千位大仙，彌遮迦是他們的首領。他們聽說提多迦來了，就帶領眾人瞻仰禮拜。彌遮迦對提多迦說：『過去我和您一同生在梵天，我遇到了阿私陀仙人，他傳授我仙法。您遇到了具有十種力量的佛陀弟子，修習禪定。從此我們各自的命運不同，已經過了六劫。』提多迦說：『經歷漫長的劫數，確實不虛假。現在可以捨棄邪道，歸於正道，進入佛的境界。』彌遮迦說：『過去阿私陀仙人給我預言說：你往後六劫，會遇到同學，獲得無漏果。現在我們相遇，難道不是宿世的因緣嗎？希望師父慈悲，讓我解脫。』提多迦就度他出家，命令各位聖人授予他戒律。其餘的仙眾，開始產生我慢之心。提多迦展示了巨大的神通，於是他們都發起了菩提心，一時都出家了。提多迦於是告訴彌遮迦說：『過去如來將大法眼藏，秘密地交付給迦
【English Translation】 English version: On the fifth day of the fifth month in the Jiawu year (year unspecified) of the Xia dynasty, the fixed stars did not appear, and meteors fell like rain. This was because Mañjuśrī Bodhisattva (Bodhisattva of Wisdom) of the West passed away in the Himalayas, and five hundred immortals returned to their origin. The light of the kingdom was obscured, and even the ordinary stars did not appear.
In the Jichou year (year unspecified), the Fifth Patriarch, Dhṛtaka (meaning 'Measure of Truth'), transmitted the Dharma to Micchaka.
Dhṛtaka (meaning 'Penetrating True Measure') was a native of Magadha. His original name was Sugandhadatta (Fragrant Being). At that time, his father dreamed of a golden sun rising from his house, illuminating heaven and earth. In front of him was a great mountain, adorned with various treasures, and from the summit of the mountain, springs gushed forth, flowing in all directions. Later, he met the Venerable Kukkuṭapāda, who interpreted the dream for him, saying, 'The treasure mountain is my body, the gushing springs represent the endless Dharma, the sun rising from the house represents the sign of your entering the path now, and illuminating heaven and earth represents your surpassing wisdom.' Therefore, he changed his name to Dhṛtaka. After hearing the verse, Dhṛtaka joyfully recited a verse, saying, 'The majestic seven-jeweled mountain constantly emits springs of wisdom, transforming into the true taste of Dharma, capable of delivering all sentient beings with affinity.' Kukkuṭapāda also recited a verse, saying, 'My Dharma is transmitted to you, you will manifest great wisdom, the golden sun rises from the house, illuminating heaven and earth.' Dhṛtaka listened to the verse, paid homage, and accepted it. Later, he went to Central India, where there were eight thousand great immortals, with Micchaka as their leader. When they heard that Dhṛtaka had arrived, they led the crowd to pay homage. Micchaka said to Dhṛtaka, 'In the past, you and I were born together in the Brahma heaven. I met the sage Asita, who taught me the ways of immortality. You met the disciple of the Buddha with ten powers, practicing dhyana (meditation). Since then, our destinies have diverged, and six kalpas (eons) have passed.' Dhṛtaka said, 'The separation over countless kalpas is indeed not false. Now you can abandon the heterodox path and return to the orthodox path, entering the realm of the Buddha.' Micchaka said, 'In the past, the sage Asita prophesied to me, saying, 'Six kalpas from now, you will meet a fellow student and attain the fruit of non-outflow.' Now that we have met, is it not due to past karma? I hope that the master will be compassionate and liberate me.' Dhṛtaka then ordained him as a monk, ordering the sages to bestow the precepts upon him. The rest of the immortals began to generate arrogance. Dhṛtaka displayed great supernatural powers, and then they all aroused the Bodhi mind (the mind of enlightenment) and became monks at the same time. Dhṛtaka then told Micchaka, 'In the past, the Tathagata (Buddha) secretly entrusted the Great Dharma Eye Treasury to Ka'
葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法。心無法無。非法悟了。同未悟無。心亦無法。說偈已。踴身虛空。作十八變。火光三昧。自焚其軀。彌遮迦與八千比丘。同收舍利。于班茶山中。起塔供養。當此土周莊王五年己丑歲也。
佛祖綱目卷第七 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第八(荒字號)
甲子(周惠王二十年起)庚午(襄王元年)癸卯(頃王元年)己酉(匡王元年)乙卯(定王元年)癸亥(周定王九年止)
(甲申)六祖彌遮迦傳法婆須蜜
彌遮迦。中印度人。既得法于提多迦已。游化至北天竺國。見雉堞之上。有金色祥雲。嘆曰。斯道人氣也。必有大士。為吾法嗣。乃入城。于阛阓間。有一人手。持酒器。迎而問曰。師何方而來。欲往何所。彌遮迦曰。從自心來。欲往無處。彼曰。識我手中物否。彌遮迦曰。此是觸器。而負凈者。彼曰。師識我否。彌遮迦曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。彼說偈答曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。彌遮迦曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中。吾滅度后三百年。有一聖人。姓頗羅墮。名婆須蜜
【現代漢語翻譯】 葉。輾轉相授。而至於我。我今付汝。當護念之。乃說偈曰：『通達本法，心無法無，非法悟了，同未悟無，心亦無法。』說偈已，踴身虛空，作十八變，火光三昧，自焚其軀。彌遮迦（Micchaka）與八千比丘，同收舍利，于班茶山中，起塔供養。當此土周莊王五年己丑歲也（公元前692年）。
《佛祖綱目》卷第七
《佛祖綱目》卷第八
甲子（周惠王二十年起，公元前657年）庚午（周襄王元年，公元前651年）癸卯（周頃王元年，公元前618年）己酉（周匡王元年，公元前612年）乙卯（周定王元年，公元前606年）癸亥（周定王九年止，公元前598年）
（甲申）六祖彌遮迦（Micchaka）傳法婆須蜜（Vasumitra）
彌遮迦（Micchaka），中印度人。既得法于提多迦（Dhitika）已，游化至北天竺國。見雉堞之上，有金色祥雲，嘆曰：『斯道人氣也，必有大士，為吾法嗣。』乃入城，于阛阓間，有一人手持酒器，迎而問曰：『師何方而來？欲往何所？』彌遮迦（Micchaka）曰：『從自心來，欲往無處。』彼曰：『識我手中物否？』彌遮迦（Micchaka）曰：『此是觸器，而負凈者。』彼曰：『師識我否？』彌遮迦（Micchaka）曰：『我即不識，識即非我。』復謂之曰：『汝試自稱名氏，吾當后示本因。』彼說偈答曰：『我從無量劫，至於生此國，本姓頗羅墮（Bharadvaja），名字婆須蜜（Vasumitra）。』彌遮迦（Micchaka）曰：『我師提多迦（Dhitika）說，世尊昔游北印度，語阿難言：『此國中，吾滅度后三百年，有一聖人，姓頗羅墮（Bharadvaja），名婆須蜜（Vasumitra）。』
【English Translation】 He passed it on from one to another, until it reached me. Now I entrust it to you, you must protect and cherish it.' Then he spoke a verse, saying: 'Penetrating the fundamental Dharma, the mind is without Dharma and without non-Dharma. Realizing the non-Dharma is the same as not realizing it. The mind is also without Dharma.' After reciting the verse, he leaped into the void, performed the eighteen transformations, entered the Samadhi of Fiery Light, and self-immolated his body. Micchaka (彌遮迦) and eight thousand Bhikkhus collected his relics together and erected a stupa in Bandha Mountain to make offerings. This was in the fifth year of King Zhuang of the Zhou Dynasty, the year of Ji Chou (692 BCE).
Compendium of Patriarchs of the Buddha, Volume 7
Compendium of Patriarchs of the Buddha, Volume 8
Jiazi (starting from the 20th year of King Hui of Zhou, 657 BCE), Gengwu (1st year of King Xiang, 651 BCE), Guimao (1st year of King Qing, 618 BCE), Jiyou (1st year of King Kuang, 612 BCE), Yimao (1st year of King Ding, 606 BCE), Guihai (ending in the 9th year of King Ding of Zhou, 598 BCE)
(Jiashen) The Sixth Patriarch Micchaka (彌遮迦) transmits the Dharma to Vasumitra (婆須蜜)
Micchaka (彌遮迦) was from Central India. Having received the Dharma from Dhitika (提多迦), he traveled and transformed beings in North India. Seeing golden auspicious clouds above the city walls, he sighed, 'This is the aura of the Way. Surely there will be a great being who will be my Dharma successor.' He then entered the city. In the marketplace, there was a man holding a wine vessel, who greeted him and asked, 'From what direction does the master come? Where does the master intend to go?' Micchaka (彌遮迦) said, 'I come from my own mind, and I intend to go nowhere.' The man said, 'Do you recognize the object in my hand?' Micchaka (彌遮迦) said, 'This is a vessel of touch, carrying purity.' The man said, 'Does the master recognize me?' Micchaka (彌遮迦) said, 'I do not recognize you; recognition is not me.' He then said to him, 'Try to state your name, and I will later reveal your original cause.' The man replied in verse, saying, 'From countless kalpas, until I was born in this country, my original surname is Bharadvaja (頗羅墮), and my name is Vasumitra (婆須蜜).' Micchaka (彌遮迦) said, 'My teacher Dhitika (提多迦) said that the World Honored One once traveled in North India and told Ananda, 'In this country, three hundred years after my Nirvana, there will be a sage whose surname is Bharadvaja (頗羅墮) and whose name is Vasumitra (婆須蜜).'
。而於禪祖。當獲第七。世尊記汝。汝應出家。彼乃置器。作禮側立。而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。彌遮迦即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。彌遮迦說偈已。入師子奮迅三昧。踴身虛空。高七多羅樹。卻複本座。化火自焚。婆須蜜收靈骨。貯七寶函。建浮圖置於上級。當此土周襄王十五年甲申歲也。
(丁巳)震旦國李耳示生
周定王三年。九月十四日。老子生於楚國陳郡苦縣賴鄉曲仁里。姓李氏。名耳。字伯陽。謚曰聃。在母胎八十一年。剖左脅而生。生即皓然。故號老子。生於李樹下。故姓李。黃色美眉。長耳大目。鼻有雙柱。耳有三門。釋迦會中。老子為迦葉菩薩。經云。迦葉應生震旦。示號老子。設無外之教。以治國。假神仙之術。以治身。佛滅至老子生。凡三百四十六年。
佛祖綱目卷第八 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第九(日字號)
甲子(周定王十年起)丙子(簡王元年)庚寅(靈王元年)丁巳(景王元年)癸亥(周景王七年止)
(辛
【現代漢語翻譯】 現代漢語譯本 禪宗的祖師。你應當獲得第七祖的地位。世尊（釋迦牟尼佛）已經預言了你。你應該出家。』彌遮迦於是放置器皿，恭敬地站立在一旁，說道：『我想起過去世，曾經做過佈施，供養一位如來寶座。那位佛陀預言我說：你將在賢劫釋迦牟尼佛的教法中，宣揚最究竟的教義。』現在符合師父您所說的話，希望您能為我剃度。』彌遮迦就為他剃度，並授予他完整的戒律。然後告訴他說：『正法眼藏，現在交付給你，不要讓它斷絕。』於是說偈語道：『無心也無所得，說出來的就不是真正的法。如果明白了心不是真正的心，才開始瞭解心與法的真正含義。』彌遮迦說完偈語后，進入師子奮迅三昧，身體躍入虛空，高達七多羅樹（一種高大的樹木），然後回到原來的座位，化為火焰自焚。婆須蜜收集了他的靈骨，放入七寶函中，建造佛塔安置在上層。這發生在震旦（中國）周襄王十五年甲申歲（公元前637年）。
（丁巳）震旦國李耳（老子）示現出生
周定王三年（公元前604年），九月十四日，老子出生于楚國陳郡苦縣賴鄉曲仁里。姓李，名耳，字伯陽，謚號為聃。在母親的胎中待了八十一年，從母親的左脅剖開而生。出生時就顯得非常明亮，所以號為老子。因為生於李樹下，所以姓李。他有黃色的眉毛，長長的耳朵，大大的眼睛，鼻子上長有雙柱，耳朵上有三道紋路。在釋迦牟尼佛的法會中，老子是迦葉菩薩。經典上說，迦葉菩薩應化降生於震旦，示現為老子。他設立了無為而治的教義來治理國家，假借神仙的方術來修養身心。從佛陀涅槃到老子出生，總共經歷了三百四十六年。
《佛祖綱目》卷第八
《佛祖綱目》卷第九（日字號）
甲子（周定王十年起，公元前597年），丙子（簡王元年，公元前585年），庚寅（靈王元年，公元前571年），丁巳（景王元年，公元前544年），癸亥（周景王七年止，公元513年）
（辛
【English Translation】 English version And regarding the Zen patriarch, you should attain the position of the seventh patriarch. The World-Honored One (Sakyamuni Buddha) has already prophesied about you. You should renounce the household life.' Then, Mǐzhējiā (Micchaka) placed a vessel, stood respectfully to the side, and said, 'I recall in past lives, I once made a donation, offering a jeweled throne to a Tathagata. That Buddha prophesied to me, saying, 'You will propagate the ultimate teachings within the Dharma of Sakyamuni Buddha during the Bhadrakalpa (the current fortunate eon).' Now, it aligns with what my master has said. I hope you can ordain me.' Mǐzhējiā (Micchaka) then shaved his head and bestowed upon him the complete precepts. Then he told him, 'The Eye Treasury of the True Dharma is now entrusted to you. Do not let it be cut off.' Then he spoke a verse, saying, 'With no mind and nothing to be attained, what is spoken is not the true Dharma. If one understands that the mind is not the true mind, then one begins to understand the true meaning of mind and Dharma.' After Mǐzhējiā (Micchaka) spoke the verse, he entered the Lion's Roar Samadhi, leaped into the void, reaching a height of seven Tala trees (a tall tree), then returned to his original seat, and transformed into flames, self-immolating. Pósūmì (Vasumitra) collected his spiritual bones, placed them in a seven-jeweled casket, and built a stupa to place it on the upper level. This occurred in the year Jiǎshēn (year 1) of the fifteenth year of King Xiāng of the Zhōu Dynasty (637 BCE) in Zhèndàn (China).
(Dīngsì) Lǐ Ěr (Lao Tzu) of Zhèndàn (China) manifested his birth
In the third year of King Dìng of the Zhōu Dynasty (604 BCE), on the fourteenth day of the ninth month, Lao Tzu was born in Qǔrén Village, Làixiāng Township, Kǔ County, Chén Commandery, in the state of Chǔ. His surname was Lǐ, his given name was Ěr, his courtesy name was Bóyáng, and his posthumous name was Dān. He stayed in his mother's womb for eighty-one years, and was born by being cut open from his mother's left side. He appeared radiant at birth, hence the title Lao Tzu. Because he was born under a plum tree, his surname was Lǐ. He had yellow eyebrows, long ears, large eyes, a double column on his nose, and three lines on his ears. In the assembly of Sakyamuni Buddha, Lao Tzu was the Bodhisattva Kāśyapa (Mahakasyapa). The scriptures say that Kāśyapa (Mahakasyapa) should be born in Zhèndàn (China), manifesting as Lao Tzu. He established the doctrine of non-action to govern the country, and borrowed the techniques of immortals to cultivate the body. From the Nirvana of the Buddha to the birth of Lao Tzu, a total of three hundred and forty-six years passed.
Outline of the Patriarchs of the Buddha, Volume 8
Outline of the Patriarchs of the Buddha, Volume 9 (Rì Character)
Jiǎzǐ (starting from the tenth year of King Dìng of the Zhōu Dynasty, 597 BCE), Bǐngzǐ (the first year of King Jiǎn, 585 BCE), Gēngyín (the first year of King Líng, 571 BCE), Dīngsì (the first year of King Jǐng, 544 BCE), Guǐhài (ending in the seventh year of King Jǐng of the Zhōu Dynasty, 513 BCE)
(Xīn
未)七祖婆須蜜傳法佛陀難提
婆須蜜。北天竺國人。姓頗羅墮。常服凈衣。執酒器遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦。宣如來往志。自省前緣。投器出家。受法行化。至迦摩羅國。廣興佛事。於法座前。忽有一智者。自稱我名佛陀難提。今與師論義。婆須蜜曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知婆須蜜義勝。心即欽服曰。我願求道。沾甘露味。婆須蜜遂與剃度。而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。偈已。婆須蜜即入慈心三昧。時梵王帝釋。及諸天眾俱來。作禮而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。婆須蜜從三昧起。示眾曰。我所得法。而非有故。若識佛地離有無故。語已。還入三昧。示涅槃相。難提即于本座。起七寶塔。以葬全身。當此土周定王十七年辛未歲也。
(庚戌)震旦國孔丘示生
商帝乙之子。微子。始封于宋。十三世孔防叔。徙居於魯國陬邑平鄉。防叔子伯夏。伯夏子叔梁紇。先娶鄒氏女。生子孟皮。不才。后娶顏氏女名徴。在禱于尼丘山。而生孔子。遂名丘。字仲尼。誕之夕。二龍繞室。五老降庭。顏氏之房。聞鈞天之樂。身長九
【現代漢語翻譯】 現代漢語譯本 (未)七祖婆須蜜傳法佛陀難提
婆須蜜（Vasumitra，七祖之名）。是北天竺國人。姓頗羅墮。常常穿著乾淨的衣服，拿著酒器在街巷裡行走，有時吟唱，有時呼嘯，人們都認為他瘋了。等到他遇到彌遮迦（Micchaka，六祖之名）時，聽聞了如來往昔的志向，反省自己前世的因緣，於是扔掉酒器出家，接受佛法並開始教化。他到達迦摩羅國，廣泛地興辦佛事。在法座前，忽然出現一位智者，自稱名叫佛陀難提（Buddhanandi，人名），要和婆須蜜辯論佛法。婆須蜜說：『仁者，辯論就不是真義，真義就無需辯論。如果想要辯論，最終也不會是真義。』佛陀難提知道婆須蜜的義理高勝，心中便欽佩信服，說：『我願意求道，得到甘露的滋味。』婆須蜜於是為他剃度，並授予具足戒，又告訴他說：『如來正法眼藏，我現在交付給你，你應當好好護持。』於是說偈語：『心同虛空界，示等虛空法。證得虛空時，無是無非法。』說完偈語后，婆須蜜就進入慈心三昧。當時梵王、帝釋以及諸天眾都來了，行禮並說偈語道：『賢劫眾聖祖，而當第七位。尊者哀念我，請為宣佛地。』婆須蜜從三昧中起身，向大眾開示說：『我所得到的法，並非實有之物。如果認識佛地，就要遠離有和無的執著。』說完后，又進入三昧，示現涅槃之相。佛陀難提就在他原來的座位上，建造了一座七寶塔，用來安葬他的全身。這相當於震旦（中國）周定王十七年辛未歲（公元前600年）。
(庚戌)震旦國孔丘示生
商朝帝乙的兒子微子，最初被封在宋國。十三世孫孔防叔，遷居到魯國陬邑平鄉。孔防叔的兒子是伯夏，伯夏的兒子是叔梁紇。叔梁紇先娶鄒氏的女兒，生下兒子孟皮，但孟皮不成器。後來娶顏氏的女兒，名叫徵，在尼丘山祈禱，生下了孔子，於是取名為丘，字仲尼。孔子出生的晚上，有兩條龍環繞著房間，五位老人降臨在庭院中。顏氏的房間里，聽到了鈞天的音樂。孔子身高九尺六寸。
【English Translation】 English version (VII) Patriarch Vasumitra Transmits the Dharma to Buddhanandi
Vasumitra (Vasumitra, name of the seventh patriarch) was a native of North India, belonging to the Bharadvaja clan. He always wore clean clothes and carried a wine vessel, wandering through the streets, sometimes chanting, sometimes whistling, so people thought he was mad. When he met Micchaka (Micchaka, name of the sixth patriarch), he heard about the past aspirations of the Tathagata (Thus Come One) and reflected on his past life's karma. He then threw away the wine vessel, renounced the world, received the Dharma, and began to teach. He arrived in the country of Kamarupa and extensively promoted Buddhist affairs. In front of the Dharma seat, a wise man suddenly appeared, claiming to be named Buddhanandi (Buddhanandi, a personal name), and wanted to debate the Dharma with Vasumitra. Vasumitra said, 'Virtuous one, debate is not true meaning, and true meaning does not need debate. If you want to debate, it will ultimately not be true meaning.' Buddhanandi knew that Vasumitra's meaning was superior, and his heart admired and submitted, saying, 'I wish to seek the Way and obtain the taste of nectar.' Vasumitra then shaved his head and ordained him, and gave him the complete precepts, and told him, 'The True Dharma Eye Treasury of the Tathagata, I now entrust to you, you should protect and uphold it well.' Then he spoke a verse: 'The mind is like the realm of emptiness, showing the Dharma equal to emptiness. When emptiness is realized, there is neither being nor non-being.' After reciting the verse, Vasumitra entered the Samadhi of Loving-kindness. At that time, Brahma, Indra, and all the heavenly beings came, bowed, and said in verse: 'The ancestral founder of the sages of the Bhadrakalpa (Fortunate Aeon), holding the seventh position. The Venerable One has compassion for us, please proclaim the Buddha-ground.' Vasumitra arose from Samadhi and revealed to the assembly, 'The Dharma I have attained is not something that exists. If you recognize the Buddha-ground, you must be free from the attachment to being and non-being.' After speaking, he entered Samadhi again, manifesting the appearance of Nirvana. Buddhanandi then built a seven-jeweled stupa on his original seat to bury his entire body. This corresponds to the year Xinwei (metal-sheep year) of the seventeenth year of King Ding of the Zhou Dynasty (600 BC) in the land of Zhendan (China).
(Gengxu) Kong Qiu of Zhendan (China) is born
The son of Emperor Yi of the Shang Dynasty, Weizi, was first enfeoffed in the state of Song. His thirteenth-generation descendant, Kong Fangshu, moved to Pingxiang, Zouyi in the state of Lu. Kong Fangshu's son was Boxia, and Boxia's son was Shuliang He. Shuliang He first married a daughter of the Zou family, and had a son named Mengpi, but Mengpi was not talented. Later, he married a daughter of the Yan family, named Zhengzai, and prayed at Mount Niqiu, and gave birth to Confucius, so he was named Qiu, and his courtesy name was Zhongni. On the night of Confucius' birth, two dragons circled the room, and five elders descended in the courtyard. In the Yan family's room, the music of Juntian was heard. Confucius was nine feet six inches tall.
尺六寸。腰帶十圍。垂手過膝。月角日準。河目海口。龍顏方顙鳳颙。燕頷。虬髭虎視。眉有十二采。目有六十四理。時周靈王二十一年十一月四日。魯襄公二十二年也。釋迦會中。孔子為儒童菩薩。顏回為月光菩薩。經云。閻浮界內。有震旦國。我遣三聖。在中化導。人民慈哀。禮義具足。佛滅至孔子生。凡四百年。
佛祖綱目卷第九 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十(月字號)
甲子(周景王八年起)壬午(敬王元年)癸亥(周敬王四十一年止)
(丙寅)八祖佛陀難提傳法伏䭾蜜多
佛陀難提。迦摩羅國人。姓瞿曇氏。頂有肉髻。辯捷無礙。初遇婆須蜜。傳佛心印。既而領徒行化。至提迦國毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。言訖。長者出致禮。問何所須。難提曰。我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。難提曰。如汝所說。真吾弟子。伏䭾蜜多聞之。遽起禮拜。而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰為最道者。佛陀難提乃以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲
【現代漢語翻譯】 現代漢語譯本： 身高一尺六寸。腰帶十圍。雙手下垂超過膝蓋。面相如月亮般飽滿，額頭如太陽般明亮。眼睛像河流一樣深邃，嘴巴像大海一樣寬廣。具有龍的容貌，寬廣的額頭，以及鳳凰般高聳的額頭。下巴像燕子一樣，鬍鬚像虬龍一樣，目光如虎般威嚴。眉毛有十二種顏色，眼睛有六十四道紋理。時為周靈王二十一年（公元前551年）十一月四日，也是魯襄公二十二年（公元前551年）。在釋迦牟尼的法會上，孔子是儒童菩薩，顏回是月光菩薩。《經》中說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）之內，有個震旦國（China，中國的古稱）。我派遣三位聖人，在那裡教化引導，使人民慈悲友愛，具備禮儀。』從佛陀涅槃到孔子出生，總共四百年。
《佛祖綱目》卷第九 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第十(月字號)
甲子（周景王八年，公元前537年起）壬午（周敬王元年，公元前519年）癸亥（周敬王四十一年止，公元前479年）
（丙寅）八祖佛陀難提（Buddhanandi）傳法給伏䭾蜜多（Buddhamitra）
佛陀難提（Buddhanandi），迦摩羅國（Kamarupa）人，姓瞿曇氏（Gautama）。頭頂有肉髻（ushnisha，佛頂的肉瘤，是佛的三十二相之一），辯才敏捷，沒有阻礙。最初遇到婆須蜜（Vasumitra），傳授佛心印。之後帶領弟子們遊行教化，到達提迦國（Tikka）毗舍羅（Visala）家。看見他家屋頂上有白光向上升騰，對他的弟子們說：『這家有聖人，口裡沒有言語，是真正的大乘根器。不走在四通八達的道路上，是知道接觸污穢的東西。』說完，長者出來致禮，問他需要什麼。難提說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年齡已經五十歲，嘴巴沒有說過話，腳沒有走過路。』難提說：『像你所說的，真是我的弟子。』伏䭾蜜多（Buddhamitra）聽了這話，立刻起身禮拜，並且說了偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是我的道？』佛陀難提（Buddhanandi）於是用偈語回答說：『你的言語與心親近，父母不能相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你並不相似。想要……』
【English Translation】 English version: His height was one foot and six inches. His belt was ten spans around. His hands, when lowered, extended past his knees. His face was full like the moon, and his forehead was bright like the sun. His eyes were as deep as rivers, and his mouth was as wide as the sea. He had the countenance of a dragon, a broad forehead, and a phoenix-like high forehead. His chin was like a swallow's, his beard was like a coiled dragon, and his gaze was as fierce as a tiger's. His eyebrows had twelve colors, and his eyes had sixty-four lines. The time was the twenty-first year of King Ling of Zhou (551 BC), also the twenty-second year of Duke Xiang of Lu (551 BC). In Shakyamuni's assembly, Confucius was the Youthful Scholar Bodhisattva, and Yan Hui was the Moonlight Bodhisattva. The Sutra says: 'Within Jambudvipa (the world we inhabit), there is a country called Zhendan (ancient name for China). I have sent three sages to teach and guide there, so that the people are compassionate and possess propriety.' From the Nirvana of the Buddha to the birth of Confucius, it was a total of four hundred years.
Outline of the Patriarchs of the Buddha, Volume 9 卍 New Continued Collection, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha
Outline of the Patriarchs of the Buddha, Volume 10 (Month Character)
Jiazi (starting from the eighth year of King Jing of Zhou, 537 BC) Renwu (first year of King Jing of Zhou, 519 BC) Guihai (ending in the forty-first year of King Jing of Zhou, 479 BC)
(Bingyin) The Eighth Patriarch Buddhanandi transmitted the Dharma to Buddhamitra
Buddhanandi, a native of Kamarupa, whose surname was Gautama. He had a fleshy protuberance on the crown of his head (ushnisha, a cranial bump on the head of Buddha, one of the thirty-two major marks), and his eloquence was quick and unimpeded. He first encountered Vasumitra and transmitted the seal of the Buddha's mind. Thereafter, he led his disciples on a journey of teaching and transformation, arriving at the home of Visala in the country of Tikka. Seeing a white light rising from the roof of his house, he said to his disciples, 'This family has a sage who is without speech, a true vessel of the Great Vehicle. He does not walk in the crossroads, knowing to avoid contact with defilement.' After speaking, the elder came out to pay his respects and asked what he needed. Nandi said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra, who is already fifty years old, has never spoken a word, and has never walked a path.' Nandi said, 'As you say, he is truly my disciple.' Buddhamitra, upon hearing this, immediately rose and bowed, and spoke a verse: 'My parents are not my closest kin, who then is the closest? The Buddhas are not my path, who then is my path?' Buddhanandi then replied with a verse: 'Your words are close to your heart, parents cannot compare. Your actions are in accord with the Path, the mind of the Buddhas is the Path. Seeking an external Buddha with form, is not like you. Wanting to...'
識汝本心。非合亦非離。伏䭾蜜多聞偈已。便行七步。難提遂曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。難提尋授具戒。復告之曰。我今以如來正法眼藏。付囑于汝。勿令斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。伏䭾蜜多承難陀付囑。即超身虛空。散眾寶花。以偈贊曰。我師禪祖中。當得為第八。法化眾無量。悉獲阿羅漢。爾時難陀。忽起本座。現大神變。卻複本座。儼然寂滅。眾即其所興建寶塔。閟其全身。時當此土周景王十年丙寅歲也。
(壬午)震旦國李耳西入流沙
周簡王四年。李耳仕周。為守藏吏。十三年遷為柱下史。自是五十四年。一職不遷。時人目為吏隱。敬王元年。耳年八十六。以王室凌遲。遂去周。西入函谷關。關令尹喜見紫雲西邁。知有道人當度。遂迎設禮。耳乃爲著道德經五千言。與尹喜。遂西入流沙。至罽賓國。見浮屠。自傷不及。乃對像說偈云。我生何以晚。佛出一何蚤。不見釋迦文。心中常懊惱。后莫知所終。
(甲寅)九祖伏䭾蜜多傳法脅尊者
伏䭾蜜多。提伽國人。姓毗舍羅。既受佛陀難提付囑。後行化。至中印度。有長者香蓋。攜一子而來。瞻禮曰。此子處胎六十歲。因號難生。復
【現代漢語翻譯】 現代漢語譯本： 認識你的本心。它既不是結合也不是分離。伏䭾蜜多（Buddhamitra，九祖）聽完偈語后，便走了七步。難提（Nandi，八祖）於是說：『這個孩子過去曾經親近過佛，具有廣大的悲願。考慮到父母的愛情難以割捨，所以不說話也不行走罷了。』長者於是捨棄了他，讓他出家。難提隨即為他授了具足戒，又告訴他說：『我現在將如來正法眼藏，交付給你，不要讓它斷絕。』於是說了偈語：『虛空沒有內外，心法也是如此。如果瞭解虛空的道理，就是通達真如的理體。』伏䭾蜜多接受了難陀的囑託，立即超脫身形，升入虛空，散佈各種寶花，用偈語讚歎說：『我的老師是禪宗的祖師，應當成為第八祖。教化眾生無數，都獲得了阿羅漢的果位。』當時難陀，忽然從本座站起，顯現大神變，然後又回到本座，安然寂滅。眾人就在他圓寂的地方興建寶塔，將他的全身安放在其中。時間是當時此土周景王十年丙寅年（公元前535年）。
（壬午）震旦國（China）李耳（Lao Tzu）向西進入流沙
周簡王四年（公元前582年），李耳在周朝做官，擔任守藏吏。十三年陞遷為柱下史。自此五十四年，職位沒有變動。當時的人稱他為吏隱。周敬王元年（公元前519年），李耳八十六歲，因為王室衰敗，於是離開周朝，向西進入函谷關。關令尹喜看到紫色的雲氣向西而去，知道有得道之人要來，於是迎接並以禮相待。李耳於是為他寫了《道德經》五千字，交給尹喜，然後向西進入流沙，到達罽賓國（Kashmir）。見到浮屠（Buddha），自傷自己生不逢時，於是對著佛像說了偈語：『我出生為什麼這麼晚，佛陀出世為什麼這麼早。沒有見到釋迦文（Sakyamuni），心中常常懊惱。』之後就不知道他的最終結局了。
（甲寅）九祖伏䭾蜜多傳法脅尊者（Vasumitra，十祖）
伏䭾蜜多，是提伽國（India）人，姓毗舍羅。接受了佛陀難提（Buddhanandi，七祖）的囑託后，開始游化，到達中印度。有長者香蓋，帶著一個兒子前來，瞻仰禮拜說：『這個孩子在母胎中待了六十年，因此名叫難生。』
【English Translation】 English version: Recognize your original mind. It is neither union nor separation. After hearing Buddhamitra's (the Ninth Patriarch) verse, he walked seven steps. Nandi (the Eighth Patriarch) then said, 'This child has been close to the Buddha in the past and has great compassion and vows. Considering that the love of his parents is difficult to give up, he does not speak or walk.' The elder then relinquished him and allowed him to become a monk. Nandi immediately ordained him with the full precepts and told him, 'I now entrust the treasury of the Tathagata's (Buddha's) true Dharma eye to you; do not let it be cut off.' Then he spoke the verse: 'The void has no inside or outside, the mind-dharma is also like this. If you understand the principle of the void, you will reach the principle of Suchness.' Buddhamitra, receiving Nanda's entrustment, immediately transcended his body, ascended into the void, scattered various precious flowers, and praised with a verse: 'My teacher is the patriarch of the Chan (Zen) school and should become the eighth patriarch. He transforms countless beings, all of whom attain the state of Arhat.' At that time, Nandi suddenly rose from his seat, manifested great supernatural powers, and then returned to his seat, serenely entering Nirvana. The assembly then built a precious pagoda at the place of his passing, enshrining his entire body within it. The time was the tenth year of King Jing of the Zhou Dynasty (535 BC).
(Renwu) Lao Tzu of China entered the quicksand to the west
In the fourth year of King Jian of Zhou (582 BC), Lao Tzu served in the Zhou Dynasty as the keeper of the archives. In the thirteenth year, he was promoted to the historian under the pillars. For fifty-four years thereafter, his position did not change. People at the time called him a recluse official. In the first year of King Jing of Zhou (519 BC), Lao Tzu was eighty-six years old. Because the royal family was in decline, he left Zhou and entered the Hangu Pass to the west. The gatekeeper Yin Xi saw purple clouds moving westward and knew that a Taoist was coming, so he welcomed him with courtesy. Lao Tzu then wrote the 'Tao Te Ching' of five thousand words for him, gave it to Yin Xi, and then entered the quicksand to the west, arriving in Kashmir. Seeing the Buddha, he lamented his unfortunate birth and spoke a verse to the Buddha image: 'Why was I born so late, and why did the Buddha appear so early? Not seeing Sakyamuni, my heart is always filled with regret.' After that, his final fate was unknown.
(Jiayin) The Ninth Patriarch Buddhamitra transmitted the Dharma to Venerable Vasumitra (the Tenth Patriarch)
Buddhamitra was a native of India, with the surname Vishara. After receiving the entrustment of Buddhanandi (the Seventh Patriarch), he began to travel and transform beings, arriving in Central India. There was an elder named Xiang Gai who came with a son, paying homage and saying, 'This child has been in the womb for sixty years, so he is named Nansheng (difficult to be born).'
嘗會一仙。謂此兒骨相非常。當爲法器。今遇尊者。可舍令出家。蜜多即與落髮。羯磨之際。祥光燭座。仍感舍利三七粒現前。自此精進忘疲。未幾蜜多告曰。如來大法眼藏。今付于汝。汝護念之。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。蜜多付法已。即入滅盡三昧。而般涅槃。眾以香油旃檀阇維。收舍利。建塔于那爛陀寺。當此土周敬王三十三年甲寅歲也。
(壬戌)震旦國孔丘示寂
孔子年十七朝周問禮于老子。訪樂於萇弘。自周反魯。周敬王十九年。為魯中都宰。定養生送死之節。長幼異食。強弱異任。一年而四方諸侯則焉。魯定公曰。以此法治魯何如。曰雖天下可也。二十一年。為魯司空。立五土之性。而物各得其所生之宜。二十二年。魯定公與齊景公。會於夾谷。孔子攝相事。齊人歸所侵之田。以謝過。孔子為大司寇。七日而誅少正卯。隳三都之城。強公室弱私家。尊君卑臣。政化盛行。三月大治。鬻羔豚者弗飾價。男女別於途道。不拾遺。四方之客。至乎邑者。不求有司。定公受齊女樂。三日不聽政郊。不致膰俎。孔子遂行適衛。二十三年。孔子自衛適陳過匡。匡人以孔子貌似陽貨圍之。既解。適宋。與弟子習禮大樹下。司馬桓魋欲害之。拔其樹。三十二年。孔子至
【現代漢語翻譯】 現代漢語譯本 曾經遇到一位神仙，說這個孩子骨骼相貌非常，應當是修法的器具。現在遇到您這位尊者，可以捨棄讓他出家。蜜多（Mitra，意為朋友）就給他剃度。舉行羯磨（Karma，意為業）儀式的時候，吉祥的光芒照亮座位，還感應到三七二十一粒舍利子顯現。從此精進修行不知疲倦。不久，蜜多（Mitra）告訴他說：『如來（Tathagata，意為如來）的大法眼藏，現在交付給你，你要好好守護它。』於是說偈語道：『真理本來沒有名稱，因為有了名稱才顯示真理。接受到真實的佛法，就不是真也不是假。』蜜多（Mitra）傳法完畢，就進入滅盡三昧（Nirodha-samapatti，意為滅盡定），而般涅槃（Parinirvana，意為完全的涅槃）。眾人用香油和旃檀木火化，收取捨利子，在那爛陀寺（Nalanda，古印度佛教寺院）建造佛塔。這相當於我們這裡的周敬王三十三年甲寅年（公元前487年）。
（壬戌）震旦國（Zhendan，古代對中國的稱呼）孔丘（Kong Qiu，即孔子）去世。
孔子十七歲時到周朝向老子（Laozi，道家創始人）請教禮儀，向萇弘（Chang Hong，周朝樂官）請教音樂。從周朝返回魯國。周敬王十九年（公元前501年），擔任魯國的中都宰，制定了供養老人和喪葬的禮節，年長的和年幼的食物不同，強壯的和弱小的承擔的責任不同，一年後四方諸侯都傚法他。魯定公（Duke Ding of Lu）說：『用這種方法治理魯國怎麼樣？』孔子說：『即使治理天下也可以。』二十一年（公元前499年），擔任魯國的司空，確立了五種土壤的性質，使萬物各自得到適合生長的環境。二十二年（公元前498年），魯定公（Duke Ding of Lu）與齊景公（Duke Jing of Qi）在夾谷會面，孔子代理相禮之事。齊國人歸還侵佔的田地，以表示謝罪。孔子擔任大司寇，七天就誅殺了少正卯（Shao Zhengmao，魯國大夫）。拆毀了三都的城墻，強大公室，削弱私家，尊重君主，降低臣子的地位，政治教化盛行。三個月就治理得很好，賣牛羊豬的人不虛報價格，男女在路上分開行走，沒有人拾取遺失的東西，四方的客人來到都城，不用找有關部門。魯定公（Duke Ding of Lu）接受了齊國送來的女樂，三天不聽政事，祭祀時不分給祭肉。孔子於是離開魯國前往衛國。二十三年（公元前497年），孔子從衛國前往陳國，路過匡地，匡地的人因為孔子的相貌像陽貨（Yang Huo，魯國權臣）而包圍了他。解圍后，前往宋國，與弟子在大樹下練習禮儀，司馬桓魋（Sima Huan Tui，宋國司馬）想要加害他，拔掉了那棵樹。三十二年（公元前488年），孔子到達
【English Translation】 English version Once, he met an immortal who said, 'This child's bone structure is extraordinary and should be a vessel for the Dharma. Now that you, venerable one, have encountered him, you can ordain him.' Mitra (Friend) then shaved his head. During the Karma (Action) ceremony, auspicious light illuminated the seat, and twenty-one Shariras (Relic) manifested. From then on, he practiced diligently without fatigue. Not long after, Mitra (Friend) told him, 'The Tathagata's (Thus Gone One) great Dharma eye treasury is now entrusted to you. Protect it well.' Then he spoke this verse: 'True principle originally has no name; because of names, true principle is revealed. Receiving the true Dharma is neither true nor false.' After Mitra (Friend) transmitted the Dharma, he entered Nirodha-samapatti (Cessation Attainment) and attained Parinirvana (Complete Nirvana). The assembly cremated him with fragrant oil and sandalwood, collected the Shariras (Relic), and built a stupa at Nalanda (Ancient Indian Buddhist Monastery). This corresponds to the 33rd year of King Jing of Zhou, Jia Yin year (487 BCE) in this land.
(Ren Xu year) Kong Qiu (Confucius) of Zhendan (Ancient name for China) passed away.
When Confucius was seventeen years old, he went to the Zhou Dynasty to inquire about rituals from Laozi (Founder of Taoism) and to learn music from Chang Hong (Music Official of Zhou Dynasty). He returned to the State of Lu from the Zhou Dynasty. In the 19th year of King Jing of Zhou (501 BCE), he served as the magistrate of Zhongdu in Lu, establishing regulations for supporting the elderly and for funerals, differentiating food for the old and young, and assigning different responsibilities to the strong and weak. After one year, the feudal lords of the four directions followed his example. Duke Ding of Lu said, 'How would it be to govern Lu with this method?' Confucius said, 'Even governing the world would be possible.' In the 21st year (499 BCE), he served as the Minister of Works in Lu, establishing the nature of the five types of soil, so that all things could obtain suitable environments for growth. In the 22nd year (498 BCE), Duke Ding of Lu and Duke Jing of Qi met at Jiagu, and Confucius acted as the ceremonial assistant. The people of Qi returned the invaded lands to apologize for their transgressions. Confucius served as the Grand Minister of Justice, and within seven days, he executed Shao Zhengmao (Official of Lu). He demolished the walls of the three capitals, strengthened the ducal house, weakened the private families, respected the ruler, and lowered the status of the ministers. Political transformation flourished. In three months, the state was well-governed; those who sold lambs and piglets did not inflate prices, men and women walked separately on the roads, and no one picked up lost items. Guests from all directions who arrived in the city did not need to seek out the relevant authorities. Duke Ding of Lu accepted the female musicians sent by Qi, and for three days, he did not attend to state affairs or distribute sacrificial meat. Confucius then left Lu and went to the State of Wei. In the 23rd year (497 BCE), Confucius traveled from Wei to Chen, passing through Kuang, where the people of Kuang surrounded him because his appearance resembled Yang Huo (Powerful Minister of Lu). After the siege was lifted, he went to the State of Song, where he and his disciples practiced rituals under a large tree. Sima Huan Tui (Military Official of Song) wanted to harm him and uprooted the tree. In the 32nd year (488 BCE), Confucius arrived at
陳。三十五年。楚攻陳。孔子在陳。絕糧。復去陳反衛。三十六年。孔子自衛反魯。刪詩書。定禮樂。系周易。作春秋。七十子之疇。會集孔子所言。以為論語。三十九年。(魯哀公十四年)魯哀公西狩獲麟。孔子傷麟之出非其時。遂絕筆于春秋。四十一年四月己丑。孔子蚤作負。手曳杖。逍遙于門。歌曰。泰山其頹乎。樑木其壞乎。哲人其萎乎。子貢聞之曰。夫子殆將病也。趨而入。孔子曰。予疇昔之夜。夢奠于兩楹之間。明王不興。而天下其孰能宗予。予殆將死也。蓋𥨊疾七日而歿。年七十二。葬魯城北泗水上。弟子皆服心喪三年。喪畢。相訣而去。惟子貢廬于冢六年。弟子及魯人。往從冢而家者百餘室。因命曰孔里。弟子三千人。身通六藝者。七十有二人。孔子生鯉。字伯魚。鯉生伋。字子思。伋學于曾子。作中庸。後有孟軻。又受業于子思之門人。總之冥合如來正法眼藏。號曰儒宗。初商太宰嚭。問孔子曰。夫子聖者歟。曰丘博學強記。非聖人也。三王聖者歟。曰三王善用智勇。聖非丘所知。五帝聖者歟。曰五帝善用仁信。聖非丘所知。三皇聖者歟。曰三皇善用時政。聖非丘所知。太宰大駭曰。然則執為聖人乎。夫子動容有間。對曰。丘聞西方有大聖焉。不治而不亂。不言而自信。不化而自行。蕩蕩乎人無能
名焉。
佛祖綱目卷第十 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十一(盈字號)
甲子(周敬王四十三年起)丙寅(元王元年)癸酉(貞定王元年)辛丑(考王元年)丙辰(威烈王元年)癸亥(周威烈王八年止)
(己亥)十祖脅尊者傳法富那夜奢
脅尊者。中印度人。本名難生。處胎六十年。將誕之夕。母夢白象載一寶座。座置一明珠。從門而入。既覺遂生。生而祥光燭室。體有奇香。及長雖穀食。絕無穢滓。后值伏䭾蜜多。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者。初至華氏國。憩一樹下。右手指地。而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。時有長者子富那夜奢。合掌前立脅。問曰。汝從何來。答曰。我心非往。脅曰。汝何處住。答曰。我心非止。脅曰。汝不定耶。答曰。諸佛亦然。脅曰。汝非諸佛。答曰。諸佛亦非脅。因說偈曰。此地變金色。預知有聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。今入三摩諦。脅知其意。即度出家。復具戒品。乃告之曰。如來大法眼藏。今付于汝。汝護念之。乃說偈曰。真體自然。真因真說。有理領得。真真法無。行亦無止。脅付法已。即
【現代漢語翻譯】 現代漢語譯本 名焉。
佛祖綱目卷第十 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十一(盈字號)
甲子(周敬王四十三年起 公元前477年)丙寅(元王元年 公元前476年)癸酉(貞定王元年 公元前468年)辛丑(考王元年 公元前440年)丙辰(威烈王元年 公元前406年)癸亥(周威烈王八年止 公元前400年)
(己亥)十祖脅尊者（Parsva）傳法富那夜奢（Punyayashas）
脅尊者（Parsva）。中印度人。本名難生。處胎六十年。將誕之夕。母夢白象載一寶座。座置一明珠。從門而入。既覺遂生。生而祥光燭室。體有奇香。及長雖穀食。絕無穢滓。后值伏䭾蜜多（Buddhamitra）。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者（Parsva）。初至華氏國。憩一樹下。右手指地。而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。時有長者子富那夜奢（Punyayashas）。合掌前立脅。問曰。汝從何來。答曰。我心非往。脅曰。汝何處住。答曰。我心非止。脅曰。汝不定耶。答曰。諸佛亦然。脅曰。汝非諸佛。答曰。諸佛亦非脅。因說偈曰。此地變金色。預知有聖至。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。今入三摩諦（Samadhi）。脅知其意。即度出家。復具戒品。乃告之曰。如來大法眼藏。今付于汝。汝護念之。乃說偈曰。真體自然。真因真說。有理領得。真真法無。行亦無止。脅付法已。即
【English Translation】 English version Name it.
The Tenth Volume of the Outline of the Patriarchs of the Buddha Supplement to the Wan (卍) New Collection, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha
The Eleventh Volume of the Outline of the Patriarchs of the Buddha (Ying Character Series)
Jiazi (Year 43 of King Jing of Zhou, 477 BC) Bingyin (Year 1 of King Yuan, 476 BC) Guiyou (Year 1 of King Zhen Ding, 468 BC) Xinchou (Year 1 of King Kao, 440 BC) Bingchen (Year 1 of King Weilie, 406 BC) Guihai (Year 8 of King Weilie of Zhou, 400 BC)
(Jihai) The Tenth Patriarch Parsva (脅尊者) Transmits the Dharma to Punyayashas (富那夜奢)
Parsva (脅尊者). A man from Central India. His original name was Nansheng. He remained in the womb for sixty years. On the eve of his birth, his mother dreamed of a white elephant carrying a jeweled seat. The seat held a bright pearl, which entered through the door. Upon awakening, she gave birth. At birth, auspicious light filled the room, and his body had a unique fragrance. As he grew, although he ate grains, he had no impure waste. Later, he encountered Buddhamitra (伏䭾蜜多). He attended to him closely, never sleeping. Because his side never touched the mat, he was called Parsva (脅尊者). He first arrived at Hwa City and rested under a tree. He pointed to the ground with his right finger and told the assembly, 'This ground will turn golden, and a sage will enter the assembly.' As soon as he spoke, it turned golden. At that time, there was a son of an elder named Punyayashas (富那夜奢). He stood before Parsva (脅) with his palms together and asked, 'Where do you come from?' He replied, 'My mind does not go.' Parsva (脅) said, 'Where do you dwell?' He replied, 'My mind does not stop.' Parsva (脅) said, 'Are you not settled?' He replied, 'All Buddhas are like this.' Parsva (脅) said, 'You are not all Buddhas.' He replied, 'All Buddhas are also not Parsva (脅).' Then he spoke a verse, 'This ground turns golden, foreknowing a sage will arrive. He will sit under the Bodhi tree, and awakening will be complete.' Punyayashas (夜奢) then spoke a verse, 'The teacher sits on golden ground, always speaking the true meaning. Turning the light to illuminate me, now entering Samadhi (三摩諦).' Parsva (脅), knowing his intention, immediately ordained him and fully bestowed the precepts. Then he told him, 'The Tathagata's great Dharma eye treasury, I now entrust to you. You protect and cherish it.' Then he spoke a verse, 'The true essence is natural, true cause, true speech. If one understands the principle, the true true Dharma is without. Practice is also without cessation.' Parsva (脅), having transmitted the Dharma, then
現神變。而入涅槃。化火自焚舍利。從空而下。不可勝數。四眾盛以衣裓。隨處建塔供養。當此土周貞定王二十七年己亥也○北天竺有無著。弘闡宗教。其弟天親。初尚小乘。造論五百部。無著觀其根緣將熟。乃假疾召還。甫近一驛。遣一弟子。往迎。夜同館宿。弟子誦偈云。若人慾了知。三世一切佛。應觀法界性。一切惟心造。天親聞之。豁然開悟。且悔昔誹斥罪過。皆緣舌根。即從臥起。手執利刀。欲截其舌。無著遙知。伸臂捉住。諭之曰。汝悟大乘。蓋其時矣。昔以舌毀。宜以舌贊。茍斷舌不言。其利安在。天親乃止。戴星而行。洎覲無著。諦聽慈旨。便造大乘論。累五百部。時號千部論師。一日無著入法光定。夜升兜率。請問彌勒菩薩金剛經義。彌勒說八十頌。無著約十八住處。造論二卷。天親約斷二十七疑。造論三卷。天親復為眾講婆沙論。以一日所講之義。乃造一頌攝之。且遍造諸國。論師諸師不能解。繇是自造長行釋頌。(即今俱舍論是)一日天親從彌勒內宮而下。無著問曰。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。也只說這個法。止是梵音清雅。令人樂聞。
佛祖綱目卷第十一 卍新續藏第 85 冊 No. 1594 佛祖綱目
【現代漢語翻譯】 現代漢語譯本 顯現神變，然後入涅槃（佛教用語，指圓寂）。化作火焰自身焚燒，舍利（佛教用語，指遺骨）從空中降下，數量不可勝數。四眾弟子用衣襟盛放，隨處建造佛塔供養。當時是周貞定王二十七年己亥（公元前442年）。 北天竺（古印度北部）有無著（Asanga，人名，瑜伽行唯識學派創始人之一），弘揚闡述佛教的教義。他的弟弟世親（Vasubandhu，人名，瑜伽行唯識學派重要人物），起初崇尚小乘佛教，著述了五百部論著。無著觀察到他的根機和緣分將要成熟，於是假裝生病召他回來。剛靠近一個驛站，就派一個弟子前去迎接。晚上同住一館。弟子誦讀偈語說：『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』世親聽了之後，豁然開悟，並且後悔過去誹謗大乘佛教的罪過，都是因為舌根造業。於是從床上起身，手持利刀，想要割斷自己的舌頭。無著在遠處遙知此事，伸出手臂抓住他，告誡他說：『你領悟大乘佛教，正是時候。過去用舌頭譭謗，應該用舌頭讚美。如果割斷舌頭不說話，有什麼好處呢？』世親這才停止。戴著星星趕路，等到拜見無著，認真聽取他的慈悲教誨，於是著述大乘論著，累計五百部，當時號稱千部論師。 一天，無著進入法光禪定，夜晚升到兜率天（Tushita Heaven，佛教欲界六天之一），請問彌勒菩薩（Maitreya Bodhisattva，未來佛）《金剛經》（Diamond Sutra）的義理。彌勒菩薩說了八十頌，無著根據十八住處，著述論著二卷。世親根據斷除二十七疑，著述論著三卷。世親又為大眾講解《婆沙論》（Abhidharma-mahavibhasa-sastra），用一天所講的義理，就著述一頌來概括它，並且普遍地傳到各個國家。論師和諸位法師不能理解，因此自己著述長行來解釋頌文（就是現在的《俱舍論》）。 一天，世親從彌勒菩薩的內宮下來，無著問道：『人間四百年，在兜率天只是一晝夜。彌勒菩薩在很短的時間內，成就五百億天子，證得無生法忍（Anutpattika-dharma-kshanti，佛教術語，指對諸法不生不滅的真理的確認和接受），不知道說了什麼法？』世親說：『也只是說這個法，只是梵音清雅，令人樂於聽聞。』 《佛祖綱目》卷第十一 卍新續藏第85冊No. 1594《佛祖綱目》
【English Translation】 English version He manifested divine transformations and then entered Nirvana (the Buddhist term for passing away). His body transformed into flames and self-cremated, and relics (Buddhist term for remains) descended from the sky in countless numbers. The fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) reverently gathered them in their robes and built pagodas everywhere to make offerings. This occurred in the twenty-seventh year of King Zhending of the Zhou Dynasty, the year of Jihai (442 BCE). In North India, there was Asanga (founder of the Yogacara school), who propagated and elucidated the Buddhist teachings. His younger brother, Vasubandhu (an important figure in the Yogacara school), initially revered Hinayana Buddhism and composed five hundred treatises. Asanga, observing that his faculties and karmic connections were ripening, feigned illness and summoned him back. When he was just approaching a station, he sent a disciple to meet him. They stayed together in the same lodging for the night. The disciple recited a verse, saying: 'If one wishes to understand all the Buddhas of the three times, one should contemplate the nature of the Dharma realm; everything is created by the mind alone.' Upon hearing this, Vasubandhu suddenly awakened and regretted his past sins of slandering Mahayana Buddhism, all caused by the karma of his tongue. He arose from his bed, holding a sharp knife, intending to cut off his tongue. Asanga, knowing this from afar, stretched out his arm and stopped him, admonishing him: 'Your understanding of Mahayana Buddhism is timely. In the past, you slandered with your tongue; now, you should praise with your tongue. If you cut off your tongue and do not speak, what benefit is there?' Vasubandhu then stopped. He traveled under the stars, and when he met Asanga, he earnestly listened to his compassionate teachings, and then composed Mahayana treatises, totaling five hundred, and was then known as the 'Teacher of a Thousand Treatises.' One day, Asanga entered the Samadhi of Dharma Light, and at night ascended to Tushita Heaven (one of the six heavens of the Desire Realm in Buddhism) to inquire about the meaning of the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) from Maitreya Bodhisattva (the future Buddha). Maitreya Bodhisattva spoke eighty verses, and Asanga, based on the eighteen abodes, composed two volumes of treatises. Vasubandhu, based on the cutting off of twenty-seven doubts, composed three volumes of treatises. Vasubandhu also lectured on the Abhidharma-mahavibhasa-sastra for the assembly, and with the meaning explained in one day, he composed a verse to summarize it, and it was widely transmitted to various countries. The teachers and masters could not understand it, so he himself composed a prose commentary to explain the verses (which is now the Abhidharmakosa). One day, Vasubandhu descended from the inner palace of Maitreya Bodhisattva, and Asanga asked: 'Four hundred years in the human realm is only one day and night in Tushita Heaven. Maitreya Bodhisattva, in a short time, accomplished five hundred million devaputras (heavenly beings), attaining Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), I wonder what Dharma was taught?' Vasubandhu said: 'It was just this Dharma that was taught, only the Sanskrit sound was pure and elegant, making people happy to hear.' Line 11, Scroll of Biographies of Buddhas and Patriarchs Continued Tripitaka No. 1594, Biographies of Buddhas and Patriarchs, Volume 85
佛祖綱目卷第十二(昃字號)
甲子(周威烈王九年起)庚辰(安王元年)丙午(烈王元年)癸丑(顯王元年)癸亥(周顯王十一年止)
(戊戌)十一祖富那夜奢傳法馬鳴
富那夜奢。華氏國人。姓瞿曇氏。父寶身。有子七人。夜奢最少。幼即與諸兄異尚。嘗曰。若遇大士。坐于道場。我則詣彼。親近隨喜。及遇脅尊者。遂授法。夜奢教被無量得果者。且五百矣。后至波羅柰國。有一長者。來趣其會。夜奢謂眾曰。汝等識此來者耶。佛記。聖者馬鳴紹吾法者也。於是馬鳴致禮問曰。我欲識佛。何者即是。夜奢曰。汝欲識佛。不識者是。馬鳴曰。佛既不識焉知是乎。夜奢曰。既不識佛。焉知不是。馬鳴曰。此是鋸義。夜奢曰。彼是木義。乃問鋸義者何。曰與師平出。馬鳴卻問木義者何。曰汝被我解。馬鳴豁然省悟。遂求剃度。夜奢謂眾曰。此大士者。昔為毗舍利國王。以其國有一類裸人。如馬裸露。王運神通。分身為蠶。彼乃得衣。后復生中印度。馬人感戀悲鳴。故號馬鳴。如來懸記。滅度后六百年。馬鳴當於波羅柰國。摧伏異道。繼吾傳化。今正是時。遂告之曰。如來大法眼藏。今付于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。付法已。即現神變。湛然圓寂
【現代漢語翻譯】 現代漢語譯本： 《佛祖綱目》卷第十二(昃字號)
甲子年（周威烈王九年，公元前417年）至庚辰年（周安王元年，公元前401年），丙午年（周烈王元年，公元前407年），癸丑年（周顯王元年，公元前368年），癸亥年（周顯王十一年，公元前358年）止
（戊戌年）第十一祖富那夜奢（Punayasas）將佛法傳給馬鳴（Asvaghosa）
富那夜奢（Punayasas），華氏國人，姓瞿曇氏（Gautama），父親是寶身。他有七個兒子，夜奢（Punayasas）最小。從小就與他的哥哥們不同。他曾說：『如果遇到大士，坐在道場，我就去他那裡，親近並隨喜。』等到遇到脅尊者（Parsva）后，就接受了他的佛法。夜奢（Punayasas）教化了無量的人，得到果位的也有五百人了。後來到了波羅柰國（Varanasi），有一位長者來參加他的集會。夜奢（Punayasas）對大家說：『你們認識這位來者嗎？』佛曾經預言，聖者馬鳴（Asvaghosa）將繼承我的佛法。於是馬鳴（Asvaghosa）向他行禮問道：『我想認識佛，哪個才是佛？』夜奢（Punayasas）說：『你想認識佛，不認識的就是。』馬鳴（Asvaghosa）說：『既然不認識佛，怎麼知道那就是佛呢？』夜奢（Punayasas）說：『既然不認識佛，怎麼知道那不是佛呢？』馬鳴（Asvaghosa）說：『這是鋸子的含義。』夜奢（Punayasas）說：『那是木頭的含義。』於是問鋸子的含義是什麼，回答說『與老師平分而出』。馬鳴（Asvaghosa）反過來問木頭的含義是什麼，回答說『你被我解開』。馬鳴（Asvaghosa）豁然開悟，於是請求剃度。夜奢（Punayasas）對大家說：『這位大士，過去是毗舍離國（Vaisali）的國王，因為他的國家有一類裸體的人，像馬的陰部一樣。國王運用神通，分身為蠶，他們才得以穿上衣服。後來又出生在中印度，馬因為感戀而悲鳴，所以號為馬鳴（Asvaghosa）。如來曾經懸記，滅度后六百年，馬鳴（Asvaghosa）將會在波羅柰國（Varanasi），摧伏異道，繼承我的傳化。現在正是時候。』於是告訴他說：『如來大法眼藏，現在交付給你。』就說了偈語：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不相分離。現在交付隱藏和顯現的佛法，非一也非二。』交付佛法后，就顯現神通變化，湛然圓寂。
【English Translation】 English version: The Lineage of the Buddha's Ancestors, Volume 12 (Ze Character)
From the Jiazi Year (9th year of King Weilie of Zhou, 417 BCE) to the Gengchen Year (1st year of King An of Zhou, 401 BCE), Bingwu Year (1st year of King Lie of Zhou, 407 BCE), Guichou Year (1st year of King Xian of Zhou, 368 BCE), ending in the Guihai Year (11th year of King Xian of Zhou, 358 BCE)
(Wuxu Year) The Eleventh Ancestor Punayasas transmitted the Dharma to Asvaghosa
Punayasas, a native of the Hua clan country, his surname was Gautama. His father was Baoshen. He had seven sons, with Punayasas being the youngest. From a young age, he was different from his brothers. He once said, 'If I encounter a great being sitting in a Bodhimanda, I will go to him, be close to him, and rejoice with him.' When he met the Venerable Parsva, he received the Dharma. Punayasas taught countless people, and five hundred attained the fruit. Later, he arrived in the country of Varanasi. An elder came to join his assembly. Punayasas said to the assembly, 'Do you recognize this person who has come?' The Buddha prophesied that the sage Asvaghosa would inherit my Dharma. Thereupon, Asvaghosa paid his respects and asked, 'I wish to know the Buddha, which one is it?' Punayasas said, 'If you wish to know the Buddha, it is the one you do not recognize.' Asvaghosa said, 'Since I do not recognize the Buddha, how do I know it is?' Punayasas said, 'Since you do not recognize the Buddha, how do you know it is not?' Asvaghosa said, 'This is the meaning of the saw.' Punayasas said, 'That is the meaning of the wood.' Then he asked what the meaning of the saw was, and he replied, 'It comes out evenly with the teacher.' Asvaghosa then asked what the meaning of the wood was, and he replied, 'You are being cut by me.' Asvaghosa suddenly awakened and sought ordination. Punayasas said to the assembly, 'This great being was once the king of the country of Vaisali. Because there was a class of naked people in his country, like the genitals of horses, the king used his supernatural powers to transform himself into silkworms, so they could wear clothes. Later, he was born in Central India, and the horses, feeling longing, cried sadly, so he was named Asvaghosa. The Tathagata predicted that six hundred years after his Nirvana, Asvaghosa would be in the country of Varanasi, subduing heretical paths and continuing my transmission. Now is the time.' Then he told him, 'The Tathagata's great Dharma eye treasury is now entrusted to you.' Then he spoke the verse: 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I entrust the Dharma of concealment and manifestation, it is neither one nor two.' After entrusting the Dharma, he manifested supernatural transformations and entered tranquil Nirvana.
。眾興寶塔。以閟全身。當此土周安王十九年戊戌歲也○宗鏡錄云。西天韻陀山中。有一羅漢。名富樓那。馬鳴往見。端坐林中。志氣渺然。若不可測。馬鳴語之曰。沙門說之。敢有所明。要必屈汝。我若不勝。刎頸以謝。羅漢默然。容無負色。亦無勝顏。扣之數四。曾無應情。鳴退自思惟。我負矣。彼勝矣。彼安無言。故無可屈。吾以言之。雖如言有可屈。自吾未免於言。真可愧矣。遂投出家。此說與傳燈不同。並識之。
佛祖綱目卷第十二 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十三(辰字號)
甲子(周顯王十二年起)辛丑(慎靚王元年)丁未(赧王元年)癸亥(周赧王十七年止)
(甲午)十二祖馬鳴傳法迦毗摩羅
馬鳴大士。波羅柰國人。亦名功勝。以有作無作諸功德。最為殊勝。故名焉。既受心印于夜奢。說法度人。摧諸異論。有一外道。來索論義。集國王大臣及四眾。俱會論場。馬鳴曰。汝義以何為宗。曰凡有言說。我皆能破。馬鳴乃指國王曰。當今國土康寧。大王長壽。請汝破之。外道屈服。後於華氏國。轉妙法輪。忽有老人。座前仆地。馬鳴謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指馬鳴
【現代漢語翻譯】 眾興寶塔，用來封閉全身舍利。那是在周安王十九年戊戌年（公元前383年）。《宗鏡錄》中記載，西天韻陀山中，有一位羅漢，名叫富樓那（Purna，圓滿）。馬鳴（Asvaghosa，馬鳴菩薩）前去拜見，他端坐在林中，志氣高遠，深不可測。馬鳴對他說：『沙門（Sramana，出家修道者）有所見解，敢於闡明，必定要使你屈服。如果我不能勝過你，就刎頸謝罪。』羅漢沉默不語，神色沒有失敗的表情，也沒有勝利的喜悅。馬鳴多次詰問，他始終沒有迴應。馬鳴退下後，自己思忖：『我輸了，他贏了。他安於無言，所以無法使他屈服。我用言語辯論，即使言語上能使他屈服，但我自己仍然沒有擺脫言語的束縛，真是慚愧啊。』於是他放棄了辯論，選擇了出家。這個說法與《傳燈錄》不同，特此記錄。
《佛祖綱目》卷第十二
《佛祖綱目》卷第十三（辰字號）
甲子（周顯王十二年起，公元前357年）辛丑（慎靚王元年，公元前320年）丁未（赧王元年，公元前314年）癸亥（周赧王十七年止，公元前298年）
（甲午）十二祖馬鳴傳法迦毗摩羅（Kapimala）
馬鳴大士，是波羅奈國人，也叫功勝，因為他具有有作和無作的各種功德，最為殊勝，所以得名。他從夜奢（夜奢尊者）那裡接受了心印，說法度人，摧毀各種異端邪說。有一個外道前來要求辯論，馬鳴召集國王、大臣和四眾弟子，一起在論辯的場所會面。馬鳴說：『你的義理以什麼為根本？』外道說：『凡是有言語表達的，我都能駁倒。』馬鳴就指著國王說：『當今國土安寧，大王長壽，請你駁倒這個。』外道屈服了。後來在華氏國，馬鳴轉動妙法輪。忽然有一個老人，在他座前倒地。馬鳴對眾人說：『此人不是普通人，當有奇異的景象。』說完，老人就不見了。隨即從地裡涌出一個金色的人，又變化成女子，用右手指著馬鳴。
【English Translation】 The Jeweled Stupa of Universal Flourishing is used to seal the complete body relics. This occurred in the 19th year, Wu-Xu year, of King An of the Zhou Dynasty (383 BCE). The Zong Jing Lu records: In the Vulture Peak (Rhun-tha) mountain in Western India, there was an Arhat (one who has attained Nirvana), named Purna (meaning 'fullness'). Asvaghosa (Horse Cry) went to see him. He was sitting upright in the forest, his aspiration vast and immeasurable. Asvaghosa said to him, 'The Sramana (ascetic) has something to say, daring to clarify, and will surely subdue you. If I cannot defeat you, I will cut my throat in apology.' The Arhat remained silent, his expression showing neither defeat nor victory. Asvaghosa questioned him several times, but he never responded. Asvaghosa retreated and thought to himself, 'I have lost, he has won. He is at peace in silence, so there is no way to subdue him. I use words to debate, even if I can subdue him in words, I myself am still not free from the bondage of words, truly shameful.' Therefore, he abandoned the debate and chose to become a monk. This account differs from the Transmission of the Lamp, so it is recorded here.
Outline of the Buddha Ancestors, Volume 12
Outline of the Buddha Ancestors, Volume 13 (Character Chen)
Jia-Zi (starting from the 12th year of King Xian of Zhou, 357 BCE) Xin-Chou (1st year of King Shenjing, 320 BCE) Ding-Wei (1st year of King Nan, 314 BCE) Gui-Hai (ending in the 17th year of King Nan of Zhou, 298 BCE)
(Jia-Wu) The Twelfth Ancestor Asvaghosa transmitted the Dharma to Kapimala
The Great Master Asvaghosa was a native of the country of Varanasi, also named Gong Sheng (Merit Victory), because he possessed various merits of both action and non-action, which were most outstanding, hence the name. Having received the mind-seal from Yashas (Venerable Yashas), he preached the Dharma to liberate people and destroyed various heretical theories. A heretic came to demand a debate. Asvaghosa gathered the king, ministers, and the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) to meet at the debate site. Asvaghosa said, 'What is the foundation of your doctrine?' The heretic said, 'Anything that is expressed in words, I can refute.' Asvaghosa then pointed to the king and said, 'The country is peaceful and the king is long-lived, please refute this.' The heretic was subdued. Later, in the country of Hua, Asvaghosa turned the wonderful Dharma wheel. Suddenly, an old man fell to the ground before his seat. Asvaghosa said to the assembly, 'This is no ordinary person, there will be an extraordinary sight.' As soon as he finished speaking, the old man disappeared. Immediately, a golden person emerged from the ground and transformed into a woman, pointing her right finger at Asvaghosa.
而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已。瞥然不見。馬鳴曰。將有魔來。與吾較力。有頃風雨暴至。天地晦冥。馬鳴曰。魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。馬鳴儼然于座。魔事隨滅。經七日有一小蟲。大若蟭螟。潛形座下。馬鳴以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。馬鳴告之曰。汝但皈依三寶。即得神通。遂複本形。作禮懺悔。馬鳴問曰。汝名誰耶。眷屬多少。曰我名迦毗摩羅。有三千眷屬。馬鳴曰。盡汝神力變化若何。曰我化巨海。極為小事。馬鳴曰。汝化性海得否。曰何謂性海。我未嘗知。馬鳴即為說性海曰。山河大地。皆依建立。三昧六通。繇茲發現。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。馬鳴乃召五百羅漢與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。付囑已。即入龍奮迅三昧。挺身空中。如日輪相。然後示滅。四眾藏真體于龍龕時周顯王四十七年甲午也。馬鳴造甘蔗論十萬偈。又造起信等論。善能開誘。度人無量。
佛祖綱目卷第十三 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷
【現代漢語翻譯】 現代漢語譯本： （馬鳴菩薩）又說偈語道：『我稽首頂禮長老（指過去的佛陀），您應當接受如來的授記。如今我在這片土地上，宣揚通達第一義諦。』說完偈語，（長老）忽然不見了。馬鳴菩薩說：『將有魔來，與我較量法力。』不久，狂風暴雨驟然而至，天地一片昏暗。馬鳴菩薩說：『魔的到來是確實的了，我應當降伏它。』隨即指向空中，顯現出一條巨大的金龍，奮發威猛的神力，震動山嶽。馬鳴菩薩安然端坐于座位上，魔的擾亂隨即消滅。過了七天，有一隻小蟲，大如蟭螟（一種小蟲），隱藏在座位下面。馬鳴菩薩用手抓住它，向大眾展示說：『這乃是魔所變化，偷偷地聽聞我的佛法啊。』於是放了它讓它離去，魔卻不能動彈。馬鳴菩薩告訴它說：『你只要皈依三寶（佛、法、僧），立即就能得到神通。』（小蟲）隨即恢復了本來的形貌，向馬鳴菩薩作禮懺悔。馬鳴菩薩問道：『你名叫什麼？有多少眷屬？』（魔）回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』馬鳴菩薩問：『你盡你的神力變化，能做到什麼程度？』（迦毗摩羅）回答說：『我變化出巨大的海，是極為小的事情。』馬鳴菩薩問：『你變化性海可以嗎？』（迦毗摩羅）回答說：『什麼叫做性海？我從未曾知道。』馬鳴菩薩就為他說性海的道理：『山河大地，都依它而建立；三昧（Samadhi，禪定）六通（六種神通），由它而發現。』迦毗摩羅聽了這些話，於是發起信心，與徒眾三千人，都請求剃度出家。馬鳴菩薩於是召集五百羅漢，為他們授具足戒。又告訴他們說：『如來（Tathagata）的大法眼藏，現在應當交付給你們。你們聽我說偈語：隱沒和顯現即是根本的佛法，明和暗原本不是二元對立的。現在交付給你們悟了的佛法，不是可以獲取的，也不是可以舍離的。』交付囑託完畢，隨即進入龍奮迅三昧（一種禪定），挺身飛入空中，如日輪的形象，然後示現涅槃。四眾弟子將真身藏於龍龕（存放舍利的容器）中，時在周顯王四十七年甲午（公元前322年）。馬鳴菩薩造《甘蔗論》十萬偈，又造《起信論》等論著，善於開導教化，度化的人無法計量。
《佛祖綱目》卷第十三 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷
【English Translation】 English version: He (Aśvaghoṣa) then spoke in verse, saying: 'I bow my head to the venerable elder (referring to past Buddhas), you should receive the prediction of the Tathagata (Tathagata). Now, on this land, I proclaim and penetrate the supreme meaning.' After speaking the verse, (the elder) suddenly disappeared. Aśvaghoṣa said, 'A demon will come to contend with me.' Soon after, a violent storm arose, and the heavens and earth became dark. Aśvaghoṣa said, 'The demon's arrival is certain; I should subdue it.' Immediately, he pointed to the sky, and a great golden dragon appeared, displaying its mighty power, shaking the mountains. Aśvaghoṣa sat serenely on his seat, and the demon's disturbances were extinguished. After seven days, a small insect, as large as a midge, hid beneath the seat. Aśvaghoṣa took it in his hand and showed it to the assembly, saying, 'This is a transformation of the demon, secretly listening to my Dharma.' Then he released it to leave, but the demon could not move. Aśvaghoṣa told it, 'If you take refuge in the Three Jewels (Buddha, Dharma, Sangha), you will immediately attain supernatural powers.' (The insect) then reverted to its original form, prostrated and repented. Aśvaghoṣa asked, 'What is your name? How many are your followers?' (The demon) replied, 'My name is Kapimala, and I have three thousand followers.' Aśvaghoṣa asked, 'To what extent can you transform with your divine power?' (Kapimala) replied, 'Transforming a vast ocean is a very small matter for me.' Aśvaghoṣa asked, 'Can you transform the nature-sea?' (Kapimala) replied, 'What is the nature-sea? I have never known it.' Aśvaghoṣa then explained the principle of the nature-sea to him: 'Mountains and rivers, all are established upon it; Samadhi (Samadhi) and the six superknowledges arise from it.' Upon hearing these words, Kapimala developed faith and, with his three thousand followers, requested ordination. Aśvaghoṣa then summoned five hundred Arhats and conferred the complete precepts upon them. He further told them, 'The great Dharma-eye treasury of the Tathagata (Tathagata) should now be entrusted to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma; light and darkness are originally not dualistic. Now I entrust to you the enlightened Dharma, which is neither to be grasped nor to be abandoned.' After entrusting them, he entered the Dragon Swift Samadhi (a type of Samadhi), soared into the sky, appearing like a sun disc, and then manifested Nirvana. The fourfold assembly enshrined his true body in the Dragon Shrine, in the 47th year of King Xian of Zhou, Jiawu (322 BCE). Aśvaghoṣa composed the Gānzhèlun (Treatise on Sugarcane) of one hundred thousand verses, and also composed treatises such as the Awakening of Faith, skillfully guiding and transforming countless people.
Chapter Thirteen of A Comprehensive Catalogue of the Buddha's Teachings Supplement to the Wan (卍) Collection, Volume 85, No. 1594, A Comprehensive Catalogue of the Buddha's Teachings
Chapter of A Comprehensive Catalogue of the Buddha's Teachings
第十四(宿字號)
甲子(周赧王十八年起)丙午(秦昭襄王元年)壬子(秦莊襄王元年)乙卯(秦始皇元年)癸亥(秦始皇九年止)
秦嬴姓。起昭襄王丙午。止子嬰甲午。共六主。合四十九年。
(壬辰)十三祖迦毗摩羅傳法龍樹
迦毗摩羅。華氏國人。初為外道。有徒三千。通諸異論。後於馬鳴尊者。得法領徒。至西印度。彼有太子。名云自在。仰摩羅名。請于宮中供養。摩羅曰。如來有教。沙門不得親近國王大臣有勢之家。云自在曰。今我國城之北。有大山焉。山中有一石窟。師可禪寂於此否。摩羅曰諾。即入彼山。行數里。逢一大蟒。摩羅直前。不顧繞摩羅身。摩羅因與授三皈依。蟒聽訖而去。摩羅將至石窟。復有一老人。素服而出。合掌問訊。摩羅曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有初學比丘。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝耳。摩羅曰。此山更有何人居止。曰此去十里。有大樹。蔭覆五百大龍。其樹王名龍樹。嘗為龍眾說法。我亦聽受耳。摩羅遂與徒眾詣彼。龍樹出迎曰深山孤寂。龍蟒所居。大德至尊。何枉神足。曰吾非至尊。來訪賢者。龍樹默唸。此師得決定性。明道眼否。是大聖繼
【現代漢語翻譯】 現代漢語譯本 第十四（宿字號）
甲子（周赧王十八年，公元前297年）丙午（秦昭襄王元年，公元前306年）壬子（秦莊襄王元年，公元前249年）乙卯（秦始皇元年，公元前246年）癸亥（秦始皇九年，公元前238年止）
秦，嬴姓。起于昭襄王丙午（公元前306年），止於子嬰甲午（公元前206年）。共六位君主，合計四十九年。
（壬辰）十三祖迦毗摩羅（Kapimala，人名，第十三祖）將佛法傳給龍樹（Nagarjuna，人名，著名佛教哲學家）。
迦毗摩羅，華氏國人。最初是外道，有三千門徒，精通各種異端學說。後來在馬鳴（Asvaghosa，人名，佛教詩人）尊者處得法，帶領徒眾前往西印度。那裡有一位太子，名叫云自在（云自在），仰慕摩羅的名聲，請他到宮中供養。摩羅說：『如來（Tathagata，佛的稱號）有教導，沙門（Sramana，出家修行者）不得親近國王、大臣等有權勢的人家。』云自在說：『現在我國城北有一座大山，山中有一個石窟，師父可以在那裡禪修嗎？』摩羅說『可以』。於是進入那座山，走了幾里路，遇到一條大蟒蛇。摩羅徑直向前，毫不畏懼，蟒蛇纏繞摩羅的身體。摩羅於是為它授三皈依（皈依佛、法、僧）。蟒蛇聽完后離去。摩羅將要到達石窟時，又有一位老人，穿著素服出來，合掌問訊。摩羅問：『你住在這裡做什麼？』老人回答說：『我以前曾經是比丘（Bhiksu，出家男子），喜歡清靜。有初學比丘多次來請教，我厭煩于應答，起了嗔恨之心，命終后墮落為蟒蛇身，住在這石窟中，至今已經千年。恰好遇到尊者，得以聽聞戒法，所以前來感謝。』摩羅問：『這座山中還有什麼人居住？』老人說：『從這裡往西十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那樹王名叫龍樹，曾經為龍眾說法，我也聽受過。』摩羅於是和徒眾前往那裡。龍樹出來迎接說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』摩羅說：『我不是至尊，是來拜訪賢者的。』龍樹默唸：『這位師父是否得到了決定性，開明了道眼？是大聖的繼承人嗎？』
【English Translation】 English version Fourteenth (Numbered Su)
Jiazi (18th year of King Nan of Zhou Dynasty, 297 BC), Bingwu (1st year of King Zhaoxiang of Qin Dynasty, 306 BC), Renzi (1st year of King Zhuangxiang of Qin Dynasty, 249 BC), Yimao (1st year of Emperor Qin Shi Huang, 246 BC), Guihai (9th year of Emperor Qin Shi Huang, ending in 238 BC)
Qin, with the surname Ying. Started from Bingwu (306 BC) of King Zhaoxiang, ended with Jiawu (206 BC) of Ziying. A total of six rulers, totaling forty-nine years.
(Renchen) The thirteenth ancestor Kapimala (Kapimala, a name, the thirteenth ancestor) transmitted the Dharma to Nagarjuna (Nagarjuna, a name, a famous Buddhist philosopher).
Kapimala was a native of the Hua Kingdom. Initially, he was a heretic with three thousand disciples, proficient in various heterodox theories. Later, he obtained the Dharma from Venerable Asvaghosa (Asvaghosa, a name, a Buddhist poet) and led his disciples to West India. There was a prince there named Cloud-Free (Cloud-Free), who admired Kapimala's reputation and invited him to be supported in the palace. Kapimala said, 'The Tathagata (Tathagata, an epithet of the Buddha) has taught that Sramanas (Sramana, monastic practitioners) should not be close to kings, ministers, or powerful families.' Cloud-Free said, 'Now, north of our city, there is a large mountain with a stone cave. Can the master meditate there?' Kapimala said, 'Yes.' So he entered the mountain and walked several miles, encountering a large python. Kapimala went straight ahead without fear, and the python coiled around Kapimala's body. Kapimala then gave it the Three Refuges (Refuge in the Buddha, Dharma, and Sangha). After listening, the python left. As Kapimala was about to reach the stone cave, an old man in plain clothes came out and greeted him with palms together. Kapimala asked, 'What are you doing here?' The old man replied, 'I used to be a Bhiksu (Bhiksu, a male monastic) who enjoyed tranquility. Novice Bhiksus often came to ask for advice, and I was annoyed by answering, giving rise to anger. After death, I fell into the body of a python and lived in this stone cave for a thousand years. Fortunately, I met the Venerable One and was able to hear the precepts, so I came to thank you.' Kapimala asked, 'Who else lives in this mountain?' The old man said, 'Ten miles west from here, there is a large tree whose shade covers five hundred large dragons. The king of that tree is named Nagarjuna, who used to preach to the dragon assembly, and I also listened.' Kapimala then went there with his disciples. Nagarjuna came out to greet them, saying, 'The deep mountains are lonely, the dwelling place of dragons and pythons. Great Virtue, why do you condescend to come?' Kapimala said, 'I am not the Supreme One, but I have come to visit the worthy one.' Nagarjuna thought silently, 'Has this master attained decisiveness and opened the eye of the Tao? Is he the successor of the great sage?'
真乘否。摩羅曰。汝雖心語。我已意知。但辦出家。何慮我之不聖。龍樹聞已悔謝。摩羅即與度脫。及五百龍眾。俱受具戒。復告之曰。今以如來大法眼藏。付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。付法已。即現神變。化火焚身。龍樹收五色舍利。建塔焉當此土周赧王四十六年壬辰歲也○龍樹亦名龍勝。南天竺人。乳哺中。聞諸梵志誦四韋䭾。凡四萬偈。皆達句義。長而善知眾藝。天文地理星緯圖纖之屬。無不綜練。后因術罹禍。遂悟欲為苦本。出家入石窟。棲止龍樹。為龍眾所歸。遇摩羅付法。於九十日。誦通閻浮所有經書。復念。世界佛經雖妙。句義未盡。我當更為敷演。開悟後學。大龍菩薩。便以神力。接入龍宮。開七寶函。與諸方等經典。九十日中。通解甚多。龍曰。汝今閱經。為遍未耶。樹曰。汝經無量。不可得盡。我今所讀。足過閻浮十倍。龍曰。忉利天上諸經。復過此中。百千萬倍。樹于龍宮修行。深入無生。龍送出宮。是后大弘佛法。造大無畏等論。數十萬偈。(中觀論是其一品。即大智度論是)經云。善逝涅槃后。未來世當有。南天竺比丘。厥號為龍樹。能破有無宗。顯我大乘法。得初歡喜地。往生安養國○樹入龍宮。看藏。見華嚴經。有三本。上本。十三世界
【現代漢語翻譯】 真乘是真的嗎？摩羅說：『你雖然在心裡說，但我已經用意念知道了。只要決心出家，何必擔心我不是聖人呢？』龍樹聽後感到後悔並道歉。摩羅就為他和五百龍眾剃度，授了具足戒。又告訴他說：『現在將如來大法眼藏交付給你，仔細聽這首偈語：非隱非顯的法，說的是真實際。領悟這隱顯之法，就不是愚笨也不是智慧。』交付了佛法后，摩羅就顯現神通，化火焚身。龍樹收集五色舍利，建造佛塔供奉。當時是周赧王四十六年壬辰歲（公元前269年）。 龍樹，也叫龍勝，是南天竺人。還在哺乳期時，就聽到婆羅門誦讀四《吠陀》，總共有四萬頌，他都能理解其中的含義。長大后，精通各種技藝，天文、地理、星象、圖讖等等，沒有不精通的。後來因為法術招致災禍，於是醒悟到慾望是痛苦的根源。出家後進入石窟，棲息在龍樹下，被龍眾所歸附。遇到摩羅傳授佛法，在九十天內，誦讀通了閻浮提（Jambudvipa，指我們所居住的這個世界）所有的經書。又想到，世上的佛經雖然精妙，但句義還沒有完全闡述，我應當進一步敷演，開悟後來的學人。大龍菩薩就用神通力，將他接入龍宮，打開七寶函，給他各種方等經典。九十天中，通解了很多。龍問：『你現在閱讀的經典，遍及了嗎？』龍樹說：『你的經典無量無邊，不可能窮盡。我現在所讀的，已經超過閻浮提的十倍了。』龍說：『忉利天（Trayastrimsa，佛教的欲界六天之一）上的經典，又超過這裡的百千萬倍。』龍樹在龍宮修行，深入無生之理。龍送他出宮。此後，他大力弘揚佛法，造了大無畏等論，有數十萬頌。（《中觀論》是其中的一部分，也就是《大智度論》）。經中說：『善逝（Sugata，如來十號之一）涅槃后，未來世當有南天竺比丘，名字叫龍樹，能破除有無之宗，顯揚我的大乘佛法，得到初歡喜地（Prathamamudita-bhumi，菩薩修行階位的第一階段），往生安養國（Sukhavati，阿彌陀佛的凈土）。』龍樹進入龍宮，觀看經藏，見到《華嚴經》，有三個版本，上本有十三世界
【English Translation】 Is the true vehicle real? Mara said, 'Although you speak in your heart, I already know your intention. Just resolve to renounce the world, why worry that I am not a sage?' Nagarjuna (a famous Buddhist philosopher) heard this and repented and apologized. Mara then ordained him and five hundred dragons, giving them the complete precepts. He further told him, 'Now I entrust to you the Tathagata's (another name for Buddha) great Dharma eye treasury. Listen carefully to this verse: The Dharma that is neither hidden nor revealed speaks of true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise.' After entrusting the Dharma, Mara manifested his supernatural powers, transforming into fire and burning his body. Nagarjuna collected the five-colored relics and built a pagoda to enshrine them. This was in the forty-sixth year of King Nan of Zhou (269 BC). Nagarjuna, also known as Nagavijaya, was a native of South India. While still being breastfed, he heard Brahmins reciting the four Vedas, totaling forty thousand verses, and he could understand their meaning. Growing up, he became skilled in various arts, including astronomy, geography, astrology, and divination, mastering them all. Later, he suffered misfortune due to his magical arts, and he awakened to the realization that desire is the root of suffering. After renouncing the world, he entered a stone cave and dwelled under a dragon tree, where he was revered by the dragon community. He encountered Mara, who transmitted the Dharma to him. Within ninety days, he recited and understood all the scriptures in Jambudvipa (the world we live in). He then thought, 'Although the Buddhist scriptures in the world are exquisite, their meaning is not fully explained. I should further elaborate on them to enlighten future learners.' The Great Dragon Bodhisattva then used his supernatural power to bring him into the dragon palace, opened the seven-jeweled casket, and gave him various Vaipulya (extensive) sutras. Within ninety days, he understood a great deal. The dragon asked, 'Have you now read all the scriptures?' Nagarjuna said, 'Your scriptures are limitless and cannot be exhausted. What I have read now exceeds ten times that of Jambudvipa.' The dragon said, 'The scriptures in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism) exceed this by a hundred million times.' Nagarjuna practiced in the dragon palace, deeply entering the principle of non-origination. The dragon sent him out of the palace. Thereafter, he greatly propagated the Buddha Dharma, creating treatises such as the Great Fearless Treatise, totaling hundreds of thousands of verses (the Madhyamaka Karika is one part of it, which is the Mahaprajnaparamita Sastra). The scripture says, 'After the Sugata (one of the ten titles of the Buddha) enters Nirvana, in the future there will be a South Indian Bhiksu (Buddhist monk) named Nagarjuna, who will be able to destroy the doctrines of existence and non-existence, and reveal my Mahayana Dharma, attain the first Joyful Ground (Prathamamudita-bhumi, the first stage of a Bodhisattva's path), and be reborn in the Land of Bliss (Sukhavati, Amitabha Buddha's pure land).' Nagarjuna entered the dragon palace, viewed the scriptures, and saw the Avatamsaka Sutra, which had three versions. The upper version had thirteen world systems.
微塵數偈。一四天下微塵數品。中本。四十九萬八千八百偈。一千二百品。下本。十萬偈。四十八品。上本非佛不能知。中本惟住地菩薩。乃能知之。遂記下本。迴歸西土。西土傳至震旦。八十卷經。三十九品。品分為七處九會。一會菩提場。說六品十一卷。普賢為會主。二會普光明殿。說六品四卷。文殊為會主。三會忉利天。說六品三卷。法慧為會主。四會夜摩天。說四品三卷。功德林為會主。五會兜率天。說三品十二卷。金剛幢為會主。六會他化天。說一品。金剛藏為會主。七重會普光明殿。說十一品十三卷。普賢與如來。普賢品談平等因。如來出現品談平等果。八三會普光明殿。說一品七卷。亦普賢。九會逝多林。說一品二十一卷。則如來與善友也。此乃下本前分三萬六千偈。尚有六萬四千偈。九品在西土。
佛祖綱目卷第十四 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十五(列字號)
甲子(秦始皇十年起)壬辰(秦二世元年)乙未(漢高祖元年)丁未(漢惠帝元年)甲寅(呂太后元年)壬戌(漢文帝元年)癸亥(漢文帝二年止)
漢劉姓。西漢起高祖元年乙未。止更始二年甲申。十四帝。合二百十五年。(王莽篡位十五年)東漢起光武建武元年乙酉
【現代漢語翻譯】 現代漢語譯本 《微塵數偈》。下本有四種分類：一、四天下微塵數品。中本有四十九萬八千八百偈，一千二百品。下本有十萬偈，四十八品。上本的內容，只有佛才能完全瞭解。中本的內容，只有住地菩薩才能瞭解。於是記錄了下本的內容，迴歸西土（指印度）。下本從西土傳至震旦（指中國）。共有八十卷經，三十九品，品分為七處九會。第一會，在菩提場，說了六品，共十一卷，普賢菩薩為會主。第二會，在普光明殿，說了六品，共四卷，文殊菩薩為會主。第三會，在忉利天，說了六品，共三卷，法慧菩薩為會主。第四會，在夜摩天，說了四品，共三卷，功德林菩薩為會主。第五會，在兜率天，說了三品，共十二卷，金剛幢菩薩為會主。第六會，在他化天，說了一品，金剛藏菩薩為會主。第七會，重回普光明殿，說了十一品，共十三卷，普賢菩薩與如來共同主持。普賢品談論的是平等的因，如來出現品談論的是平等的果。第八會，第三次在普光明殿，說了一品，共七卷，也是普賢菩薩主持。第九會，在逝多林，說了一品，共二十一卷，由如來與善友共同主持。這只是下本的前一部分，共三萬六千偈，還有六萬四千偈和九品留在西土。
《佛祖綱目》卷第十四 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第十五(列字號)
甲子（秦始皇十年，公元前237年）起，壬辰（秦二世元年，公元前209年），乙未（漢高祖元年，公元前202年），丁未（漢惠帝元年，公元前195年），甲寅（呂太后元年，公元前187年），壬戌（漢文帝元年，公元前179年），癸亥（漢文帝二年，公元前178年）止。
漢朝劉姓。西漢從高祖元年乙未（公元前202年）起，到更始二年甲申（公元25年）止，共十四位皇帝，合計二百十五年。（王莽篡位十五年）東漢從光武建武元年乙酉（公元25年）起。
【English Translation】 English version The 'Microscopic Dust Number Gatha'. The lower version has four categories: 1. 'Four Worlds Microscopic Dust Number' chapter. The middle version has 498,800 gathas and 1,200 chapters. The lower version has 100,000 gathas and 48 chapters. Only the Buddha can fully understand the upper version. Only the Bodhisattvas of the 'dwelling stage' can understand the middle version. Therefore, the lower version was recorded and returned to the Western Lands (India). The lower version was transmitted from the Western Lands to Zhendan (China). It consists of eighty volumes of sutras and thirty-nine chapters, divided into seven locations and nine assemblies. The first assembly, at the Bodhi field, spoke of six chapters, totaling eleven volumes, with Bodhisattva Samantabhadra as the assembly leader. The second assembly, at the Universal Light Palace, spoke of six chapters, totaling four volumes, with Bodhisattva Manjushri as the assembly leader. The third assembly, in the Trayastrimsa Heaven, spoke of six chapters, totaling three volumes, with Bodhisattva Dharma Wisdom as the assembly leader. The fourth assembly, in the Yama Heaven, spoke of four chapters, totaling three volumes, with Bodhisattva Merit Forest as the assembly leader. The fifth assembly, in the Tushita Heaven, spoke of three chapters, totaling twelve volumes, with Bodhisattva Vajra Banner as the assembly leader. The sixth assembly, in the Paranirmitavasavartin Heaven, spoke of one chapter, with Bodhisattva Vajra Treasury as the assembly leader. The seventh assembly, returning to the Universal Light Palace, spoke of eleven chapters, totaling thirteen volumes, co-hosted by Bodhisattva Samantabhadra and the Tathagata. The 'Samantabhadra' chapter discusses the cause of equality, and the 'Appearance of the Tathagata' chapter discusses the fruit of equality. The eighth assembly, the third time at the Universal Light Palace, spoke of one chapter, totaling seven volumes, also hosted by Bodhisattva Samantabhadra. The ninth assembly, in the Jeta Grove, spoke of one chapter, totaling twenty-one volumes, co-hosted by the Tathagata and Good Friends. This is only the first part of the lower version, with 36,000 gathas. There are still 64,000 gathas and nine chapters remaining in the Western Lands.
The 'Lineage of Buddhas and Patriarchs', Volume 14 卍 Newly Continued Collection, Volume 85, No. 1594, 'Lineage of Buddhas and Patriarchs'
The 'Lineage of Buddhas and Patriarchs', Volume 15 (Listed Character Numbers)
Starting from Jiazi (10th year of Qin Shi Huang, 237 BC), to Renchen (1st year of Qin Er Shi, 209 BC), Yiwei (1st year of Emperor Gaozu of Han, 202 BC), Dingwei (1st year of Emperor Hui of Han, 195 BC), Jiayin (1st year of Empress Lu, 187 BC), Renxu (1st year of Emperor Wen of Han, 179 BC), ending with Guihai (2nd year of Emperor Wen of Han, 178 BC).
The Liu family of the Han Dynasty. The Western Han Dynasty started from the 1st year of Emperor Gaozu, Yiwei (202 BC), and ended in the 2nd year of Gengshi, Jiashen (25 AD), with a total of fourteen emperors, totaling 215 years. (Wang Mang usurped the throne for 15 years.) The Eastern Han Dynasty started from the 1st year of Jianwu of Emperor Guangwu, Yiyou (25 AD).
。止漢獻帝建安二十五年庚子。十二帝。合一百九十五年。二漢合四百二十五年。
(己丑)十四祖龍樹傳法迦那提婆
龍樹既得法于摩羅已。后至南印度。彼國之人。多信福業。樹為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。樹曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。樹曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。樹復于座上。現自在身。如滿月輪。一切眾惟聞法音。不睹樹相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者。現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。樹即為剃髮。命諸聖授具。時南印度有五千外道。興大幻術。王與國人。靡然從之。不知向佛。樹為感慨。易其威儀。白衣持幡。每俟王出。則趨其前。或隱或顯。如是者七載。王一日忽異之。問曰。汝何者。而前吾行。追則不得。縱之不去。樹曰。吾是智人。知一切法。王曰。汝知諸天今何所為。樹曰。天今與修羅方戰。王曰。何以明之。樹曰。
【現代漢語翻譯】 現代漢語譯本：漢獻帝建安二十五年（220年），東漢結束。總共有十二位皇帝，共一百九十五年。東西兩漢加起來共有四百二十五年。
（己丑年）第十四祖龍樹（Nāgārjuna，佛教哲學家）將佛法傳給迦那提婆（Kāṇadeva，龍樹的弟子）。
龍樹從摩羅（Māra，佛教中的魔）那裡得到佛法后，來到了南印度。那裡的人們大多相信行善積德。龍樹為他們說法，他們互相說道：『人有福報，是世間第一等事。空談佛性，誰能看見呢？』龍樹說：『你們想要見到佛性，首先要去除我慢之心。』那些人問：『佛性有大小嗎？』龍樹說：『非大非小，非廣非狹，沒有福報，沒有報應，不死不生。』他們聽了覺得很有道理，都改變了最初的想法。龍樹又在座位上，顯現自在之身，如同滿月一般。所有的人只聽見法音，卻看不見龍樹的相貌。人群中有一位長者的兒子，名叫迦那提婆，對眾人說：『你們認識這是什麼相嗎？』眾人說：『眼睛沒有見過，怎麼能辨認呢？』迦那提婆說：『這是尊者顯現佛性的體相，來向我們展示。』憑什麼知道呢？因為這是用無相三昧（asaṃjñā-samādhi，一種禪定狀態），形成的相貌如同滿月。佛性的意義，空曠而虛明。』說完，滿月之相就消失了，龍樹又回到原來的座位，並說了偈語：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』眾人聽了偈語，頓時領悟了無生之理，都願意出家，以求解脫。龍樹就為他們剃髮，命眾聖為他們授具足戒（upasampadā，佛教中的正式出家儀式）。當時南印度有五千外道，施行大的幻術，國王和國民都聽從他們，不知道歸向佛法。龍樹為此感慨，改變了他的裝束，穿上白衣，拿著幡，每次等國王出行，就走到他前面，忽隱忽現，這樣持續了七年。國王有一天忽然覺得奇怪，問道：『你是什麼人？為什麼走在我的前面？追趕你卻追不上，放任你你也不離開。』龍樹說：『我是智者，知道一切法。』國王說：『你知道諸天現在在做什麼嗎？』龍樹說：『天現在正在和修羅（Asura，古印度神話中的一種神）交戰。』國王說：『憑什麼證明呢？』龍樹說：
【English Translation】 English version: The twenty-fifth year of Jian'an (220 AD) during the reign of Emperor Xian of Han marked the end of the Eastern Han Dynasty. There were a total of twelve emperors, reigning for a combined total of one hundred and ninety-five years. The Western and Eastern Han dynasties together lasted for four hundred and twenty-five years.
(Year Ji Chou) The fourteenth patriarch, Nāgārjuna, transmitted the Dharma to Kāṇadeva.
After Nāgārjuna received the Dharma from Māra, he went to South India. The people of that country mostly believed in meritorious deeds. Nāgārjuna preached to them, and they said to each other, 'Having merit is the most important thing in the world. Who can see the Buddha-nature that you speak of?' Nāgārjuna said, 'If you want to see the Buddha-nature, you must first remove your arrogance.' Those people asked, 'Is the Buddha-nature large or small?' Nāgārjuna said, 'Neither large nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' They heard this and found it reasonable, and they all changed their initial thoughts. Nāgārjuna then manifested a free and unconstrained body on his seat, like a full moon. Everyone only heard the Dharma sound but could not see Nāgārjuna's appearance. Among the crowd was the son of an elder, named Kāṇadeva, who said to the crowd, 'Do you recognize this appearance?' The crowd said, 'We have never seen it before, how can we recognize it?' Kāṇadeva said, 'This is the venerable one manifesting the essence of Buddha-nature to show us.' How do we know this? Because it is using asaṃjñā-samādhi (a state of meditative absorption), forming an appearance like a full moon. The meaning of Buddha-nature is vast and clear.' After he finished speaking, the full moon appearance disappeared, and Nāgārjuna returned to his original seat and spoke a verse: 'The body manifests the appearance of a round moon, to represent the essence of all Buddhas. Preaching the Dharma has no form, using it to distinguish what is not sound or color.' The crowd heard the verse and suddenly realized the principle of non-birth, and they all wished to leave home to seek liberation. Nāgārjuna then shaved their heads and ordered the saints to give them the upasampadā (full ordination, a formal Buddhist ordination ceremony). At that time, there were five thousand heretics in South India who practiced great illusions, and the king and the people followed them, not knowing to turn to the Buddha Dharma. Nāgārjuna was saddened by this and changed his attire, wearing white clothes and holding a banner. Every time the king went out, he would walk in front of him, sometimes appearing and sometimes disappearing, and this continued for seven years. One day, the king suddenly felt strange and asked, 'Who are you? Why are you walking in front of me? I cannot catch you when I chase you, and you do not leave when I let you go.' Nāgārjuna said, 'I am a wise man who knows all dharmas.' The king said, 'Do you know what the devas (gods) are doing now?' Nāgārjuna said, 'The devas are now fighting with the Asuras (a type of deity in ancient Indian mythology).' The king said, 'How can you prove it?' Nāgārjuna said:
頃則徴矣。俄有戈戟手足。自空紛然而下。王遂大敬信。命諸外道。皆歸禮樹。樹悉化之。令歸三寶。后謂上首弟子迦那提婆曰。如來大法眼藏。今當付汝。聽吾偈曰。為明隱顯法。方說解脫理。於法心不證。無嗔亦無喜。付法已。入月輪三昧。廣現神變。復就本座。凝然入寂。及七日天雨舍利。樹復于座。指空語眾曰。昔拘那含佛弟子。摩訶迦尊者。有三愿。一為佛時。凡有聖士化度。則天澍雨。及其身皆為舍利。二大地所生。皆堪為藥。療眾生病。三凡有智者。皆得所知微妙。以通宿命。今雨舍利。摩訶迦神力也。言已復寂。迦那提婆與眾建塔。閟其全身。當此土秦始皇三十五年己丑歲也。
佛祖綱目卷第十五 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十六(張字號)
甲子(漢文帝三年起)乙酉(景帝元年)辛丑(武帝建元元年年號自此始)丁未(改元元光)癸丑(改元元朔)己未(改元元狩)癸亥(漢武帝元狩五年止)
(庚辰)十五祖迦那提婆傳法羅睺羅多
迦那提婆。南天竺人。姓毗舍羅。初求福業。兼樂辯論。后謁龍樹。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。提婆睹之。即以一針投之而進。欣然契會。龍樹即為說法。
【現代漢語翻譯】 頃刻之間，出現了徵兆。忽然有戈戟手足，從空中紛紛而下。國王因此非常敬重信服，命令所有外道，都歸依禮拜這棵樹。樹都將他們感化，讓他們歸依三寶（佛、法、僧）。後來，國王對上首弟子迦那提婆（Kanadeva）說：『如來（Tathagata）的大法眼藏，現在應當傳付給你。聽我的偈子說：爲了闡明隱顯之法，才說解脫的道理。對於法，心中沒有證悟，就沒有嗔恨也沒有喜悅。』傳法完畢，進入月輪三昧（Samadhi），廣現神通變化，又回到原來的座位，凝然入寂。過了七天，天空降下舍利（Sarira）。樹又在座位上，指著天空對大眾說：『過去拘那含佛（Kanakamuni Buddha）的弟子，摩訶迦尊者（Mahakasyapa），有三個願望。一是當佛的時候，凡是有聖士化度，那麼天空就會降下雨，並且他的身體都會變成舍利。二是大地所生長的，都可以作為藥物，治療眾生的疾病。三是凡是有智慧的人，都能夠得到所知微妙，以通達宿命。』現在降下舍利，是摩訶迦（Mahakasyapa）的神力啊。』說完又入寂。迦那提婆（Kanadeva）與大眾建造塔，將他的全身封閉在裡面。這在我國秦始皇三十五年己丑歲（公元前212年）。 佛祖綱目卷第十五 卍新續藏第 85 冊 No. 1594 佛祖綱目 佛祖綱目卷第十六(張字號) 甲子(漢文帝三年起 公元前177年)乙酉(景帝元年 公元前156年)辛丑(武帝建元元年年號自此始 公元前140年)丁未(改元元光 公元前134年)癸丑(改元元朔 公元前129年)己未(改元元狩 公元前123年)癸亥(漢武帝元狩五年止 公元前118年) (庚辰)十五祖迦那提婆（Kanadeva）傳法羅睺羅多（Rahula） 迦那提婆（Kanadeva），南天竺人。姓毗舍羅。最初追求福業，兼愛好辯論。後來拜見龍樹（Nagarjuna）。將要到門口時，龍樹（Nagarjuna）知道是智者，先派侍者，用盛滿水的缽，放在座位前。提婆（Deva）看到后，就用一根針投進去，然後才進去。龍樹（Nagarjuna）欣然契合，就為他說法。
【English Translation】 Shortly thereafter, signs appeared. Suddenly, spears, halberds, hands, and feet fell from the sky in a chaotic manner. The king, greatly revering and believing, ordered all the heretics to return and pay homage to the tree. The tree transformed them all, causing them to take refuge in the Three Jewels (Buddha, Dharma, Sangha). Later, the king said to his chief disciple, Kanadeva: 'The Tathagata's (Thus Come One) great Dharma-eye treasury should now be entrusted to you. Listen to my verse: To illuminate the hidden and manifest Dharma, the principle of liberation is explained. If the mind does not realize the Dharma, there is neither anger nor joy.' After transmitting the Dharma, he entered the Moon Wheel Samadhi, extensively manifesting supernatural transformations. He then returned to his original seat and serenely entered stillness. After seven days, the sky rained Sarira (relics). The tree, from its seat, pointed to the sky and said to the assembly: 'In the past, the disciple of Krakucchanda Buddha, Mahakasyapa, had three vows. First, when he becomes a Buddha, whenever a sage transforms and guides beings, the sky will rain, and his body will become Sarira. Second, whatever grows from the earth can be used as medicine to cure the diseases of sentient beings. Third, all wise people can attain subtle knowledge and penetrate past lives.' Now the rain of Sarira is due to the divine power of Mahakasyapa.' Having spoken, he again entered stillness. Kanadeva and the assembly built a stupa, enclosing his entire body within it. This occurred in the thirty-fifth year of Qin Shi Huang, the year of Ji Chou (212 BC). Outline of the Patriarchs of the Buddha, Volume 15 卍 New Continued Collection, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha Outline of the Patriarchs of the Buddha, Volume 16 (Zhang Character) Jiazi (Starting from the 3rd year of Emperor Wen of Han, 177 BC), Yiyou (1st year of Emperor Jing, 156 BC), Xinchou (1st year of the Jianyuan era of Emperor Wu, the era name starts from here, 140 BC), Dingwei (Era name changed to Yuanguang, 134 BC), Guichou (Era name changed to Yuanshuo, 129 BC), Jiwei (Era name changed to Yuanshou, 123 BC), Guihai (Ending in the 5th year of Yuanshou of Emperor Wu of Han, 118 BC) (Gengchen) The Fifteenth Patriarch, Kanadeva, transmits the Dharma to Rahula Kanadeva, a native of South India, whose surname was Visala. Initially, he sought blessings and enjoyed debate. Later, he visited Nagarjuna. As he approached the gate, Nagarjuna, knowing he was a wise man, first sent a servant to place a bowl full of water before the seat. Deva, seeing it, immediately threw a needle into it before entering. Nagarjuna was delighted and in harmony with him, and then expounded the Dharma for him.
不起于座。現月輪相。提婆既得法已。名震五天。然猶以人不信用其言為憂。時天竺有大自在天人。身真金色。高二丈。人有所求。皆如所愿。提婆造廟見之。萬衆隨入。像果瞬視若怒。提婆曰。神則神矣。何其小哉。正當以威靈感人。智德化物。而假金為軀。玻璃為目。以妖世。非所望也。即梯其肩。鑿出目睛。觀者疑之曰。大自在天。乃為一小婆羅門所折困耶。提婆曰。神明遠大。故以近事試我。我得其心。故敢爾也。於是辦供。是夜大自在天降以受之曰。汝得我心。人得我形。汝以心供。人以質饋。知而敬我者汝。畏而誣我者人。然汝供甚美。但乏我所欲。提婆曰。神須何物。大自在天人曰。我缺左目。能施我乎。提婆笑即出自己目與之。愈出而愈不竭。自旦及暮。出目睛數萬。神贊曰。善哉摩衲。真上施也。欲何所求。提婆曰。我稟明於心。不假外也。后至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳。如菌。味甚美。惟長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬皆不能見。提婆知其宿因。遂至其家。長者乃問其故。提婆曰。汝家昔曾供養一比丘。然此比丘道眼未明。以虛沾信施。故報為木菌。惟汝與子。精勤供養。得以享之。余則否矣。又問。長者年多少。答曰。七十有九。提
{ "translations": [ "不起身離開座位。顯現出月輪的相狀。提婆（Deva，天）得到佛法后，名聲震動五天（指古印度中部）。然而他仍然擔憂人們不相信他的話。當時在天竺（印度古稱）有一位大自在天（Maheśvara，印度教主神濕婆的別名）的神人，身體是真正的金色，身高二丈（古代長度單位，約合現在的六米多）。人們有所求，都能如願。提婆建造廟宇去拜見他，成千上萬的人跟隨進入。神像竟然瞬間顯出怒容。提婆說：『神確實是神，但為何如此渺小呢？應當用威嚴和靈驗來感化人，用智慧和德行來教化萬物，卻假借金子做軀體，用玻璃做眼睛，來迷惑世人，這不是我所期望的。』於是登上他的肩膀，鑿出他的眼睛。觀看的人懷疑地說：『大自在天，竟然被一個小婆羅門（Brahmin，印度教祭司）所困擾嗎？』提婆說：『神明遠大，所以用身邊的事來考驗我。我瞭解了他的心意，所以才敢這樣做。』於是準備供品。當晚大自在天降臨接受供品，說：『你得到了我的心，人們得到了我的形體。你用心來供奉，人們用物質來饋贈。知道而尊敬我的是你，畏懼而誣衊我的是人們。然而你的供品非常美好，只是缺少我所需要的。』提婆問：『神需要什麼東西？』大自在天人說：『我缺少左眼，能施捨給我嗎？』提婆笑著立即取出自己的眼睛給他。越取越多，取之不盡。從早到晚，取出的眼睛有數萬個。神讚歎說：『善哉，摩衲（梵語manava的音譯，意為『人』），真是至上的佈施啊！想要什麼？』提婆說：『我心中有光明，不需要外物。』後來到了迦毗羅國（Kapilavastu，釋迦牟尼佛的故鄉）。那裡有一位長者，名叫梵摩凈德（Brahma-śuddha-deva）。一天，園中的樹木長出木耳，像菌類一樣，味道非常鮮美。只有長者和他的第二個兒子羅睺羅多（Rāhula-rāta）採摘食用。採摘后木耳隨即生長，吃完又重新長出。其餘的親屬都看不見。提婆知道這是他們的宿世因緣，於是來到他們家。長者問他原因。提婆說：『你家過去曾經供養一位比丘（bhiksu，佛教出家人），然而這位比丘道眼未明，虛假地接受了信徒的佈施，所以報應為木菌。只有你和你的兒子，精勤地供養，所以能夠享用，其餘的人則不能。』又問：『長者您今年多少歲了？』回答說：『七十九歲。』提婆（Deva）說：『再過一年，您將要去世。』」 ], "english_translations": [ "He did not rise from his seat. He manifested the appearance of a lunar disc. After Deva (Deva, meaning 'god' or 'celestial being') attained the Dharma, his name shook the five regions of India (referring to central ancient India). However, he was still worried that people would not believe his words. At that time, in India (ancient name for India), there was a great god Maheśvara (Maheśvara, another name for the Hindu deity Shiva), whose body was truly golden and two 'zhang' tall (ancient unit of length, approximately six meters today). Whatever people asked for, they would receive as desired. Deva built a temple to see him, and tens of thousands of people followed him in. The statue actually showed an angry expression in an instant. Deva said, 'The god is indeed a god, but why is he so small? He should use his majesty and efficacy to influence people, and use wisdom and virtue to teach all things, but instead he borrows gold to make a body and glass to make eyes to deceive the world. This is not what I expect.' So he climbed on his shoulder and dug out his eyes. The onlookers doubted and said, 'The great god Maheśvara, is he actually troubled by a small Brahmin (Brahmin, a Hindu priest)?' Deva said, 'The gods are far-reaching, so they use nearby events to test me. I understand his heart, so I dare to do this.' So he prepared offerings. That night, the great god Maheśvara descended to accept the offerings, saying, 'You have obtained my heart, and people have obtained my form. You offer with your heart, and people offer with material things. You are the one who knows and respects me, and people are the ones who fear and slander me. However, your offerings are very beautiful, but they lack what I need.' Deva asked, 'What does the god need?' The great god Maheśvara said, 'I lack a left eye, can you give it to me?' Deva smiled and immediately took out his own eyes and gave them to him. The more he took out, the more there were, and they were inexhaustible. From morning to night, he took out tens of thousands of eyes. The god praised, 'Excellent, Manava (Sanskrit transliteration of manava, meaning 'man'), truly the supreme giving! What do you want?' Deva said, 'I have light in my heart, and I don't need external things.' Later, he went to Kapilavastu (Kapilavastu, the hometown of Sakyamuni Buddha). There was an elder named Brahma-śuddha-deva. One day, ear-like fungi grew on the trees in the garden, which tasted very delicious. Only the elder and his second son, Rāhula-rāta, picked and ate them. After picking, the fungi grew immediately, and they grew again after eating. The rest of the relatives could not see them. Deva knew that this was their past karma, so he came to their house. The elder asked him the reason. Deva said, 'Your family used to make offerings to a bhiksu (bhiksu, a Buddhist monk), but this bhiksu's eye of wisdom was not clear, and he falsely accepted the offerings of believers, so the retribution is the wood fungi. Only you and your son, diligently make offerings, so you can enjoy them, and the rest cannot.' He also asked, 'How old are you this year, elder?' He replied, 'Seventy-nine.' Deva said, 'In one more year, you will die.'" ] }
婆乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。深加嘆伏。且曰。弟子衰老。不能事師。愿舍次子。隨師出家。提婆曰。昔如來記此子。當第二五百年。為大教主。今之相遇。蓋符宿因。即與剃髮。至巴連弗城。聞諸外道慾障佛法。計之既久。提婆乃執長幡。入彼眾中。彼問曰。汝何不前。提婆曰。汝何不后。彼曰。汝似賤人。提婆曰。汝似良人。彼曰汝解何法。提婆曰。汝百不解。彼曰。我欲得佛。提婆曰。我灼然得佛。彼曰。汝不合得。提婆曰。元道我得。汝實不得。彼曰。汝既不得。云何言得。提婆曰。汝有我故。所以不得。我無我故。我自當得。彼詞既屈。乃問提婆曰。汝名何等。曰我名迦那提婆。彼既夙聞提婆名。乃悔過致謝。時眾中猶互興問難。提婆折以無礙之辨。繇是歸伏。乃告上足羅睺羅多。而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。說偈已。入奮迅定。身放八光。而歸寂滅。學眾興塔供養。當此土漢文帝十九年庚辰歲也○漢武帝元狩二年。驃騎將軍霍去病討匈奴。過居延。擒休屠王。獲其金人。率長丈餘。帝以為大神。列于甘泉宮。不祭祀。但燒香禮拜而已。此佛道流通之漸也。及開西域。遣張騫使大夏。還云。身毒國有浮屠之教云。
【現代漢語翻譯】 現代漢語譯本 提婆（Deva，天神）於是說了偈語：『入道不通理，復身還信施。汝年八十一，此樹不生耳。』 長者聽了偈語后，深深地歎服，並且說：『弟子已經衰老，不能服侍師父，願意捨棄次子，跟隨師父出家。』 提婆說：『過去如來（Tathagata，佛陀）預言這個孩子，當在第二個五百年（佛滅度后的第二個五百年）時，成為大教主。如今的相遇，大概符合過去的因緣。』於是就給他剃了頭髮，到了巴連弗城（Pataliputra）。 聽說各外道想要阻礙佛法，思考了很久。提婆於是拿著長幡，進入他們之中。他們問：『你為什麼不向前？』 提婆說：『你為什麼不向后？』他們說：『你像**。』提婆說：『你像良人。』 他們說：『你理解什麼法？』提婆說：『你百般不理解。』他們說：『我想要得佛。』 提婆說：『我確實能得佛。』他們說：『你不應該得。』提婆說：『原本就說道我能得，你實在不能得。』 他們說：『你既然不能得，為什麼說得？』提婆說：『你有我的緣故，所以不能得。我沒有我的緣故，我自然應當得。』 他們理屈詞窮，於是問提婆說：『你叫什麼名字？』提婆說：『我名叫迦那提婆（Kanadeva）。』 他們既然早就聽說過提婆的名字，於是後悔認錯並致歉。當時眾人中仍然互相興起問難，提婆用無礙的辯才折服了他們，因此都歸順信服。 於是告訴上座弟子羅睺羅多（Rahulata），而付囑法眼。偈語說：『本對傳法人，為說解脫理。於法實無證，無終亦無始。』 說完偈語后，進入奮迅定（一種禪定），身體放出八種光芒，而歸於寂滅。學眾興建佛塔供養。當時是此土漢文帝十九年庚辰歲（公元前161年）。 漢武帝元狩二年（公元前121年），驃騎將軍霍去病討伐匈奴，經過居延，擒獲休屠王，得到他的金人，高一丈多。武帝認為是大神，陳列在甘泉宮，不祭祀，只是燒香禮拜而已。這是佛道流通的開端。等到開通西域，派遣張騫出使大夏，回來后說，身毒國（印度）有浮屠（Buddha，佛陀）的教法。
【English Translation】 English version Deva then spoke a gatha (verse): 'Entering the path without understanding the principle, returning to the body still believing in offerings. You are eighty-one years old, this tree will not produce ears.' The elder, upon hearing the gatha, deeply admired and submitted, saying, 'This disciple is old and unable to serve the master. I wish to give my second son to follow the master to become a monk.' Deva said, 'In the past, the Tathagata (Buddha) predicted that this child would become a great leader of the teachings in the second five hundred years (after the Buddha's Parinirvana). This encounter now probably fulfills past causes.' Then he shaved the boy's head and went to Pataliputra. Having heard that various heretics wanted to obstruct the Buddha's Dharma, he pondered for a long time. Deva then held a long banner and entered among them. They asked, 'Why do you not come forward?' Deva said, 'Why do you not go back?' They said, 'You are like a **.' Deva said, 'You are like a good person.' They said, 'What Dharma do you understand?' Deva said, 'You understand nothing.' They said, 'I want to attain Buddhahood.' Deva said, 'I will surely attain Buddhahood.' They said, 'You should not attain it.' Deva said, 'Originally it was said that I would attain it, you truly cannot attain it.' They said, 'Since you cannot attain it, how can you say you will?' Deva said, 'Because you have self, you cannot attain it. Because I have no self, I shall naturally attain it.' They were at a loss for words, and then asked Deva, 'What is your name?' Deva said, 'My name is Kanadeva.' Since they had long heard of Deva's name, they regretted their mistake and apologized. At that time, the crowd still raised questions and difficulties, but Deva refuted them with unimpeded eloquence, and therefore they all submitted and believed. Then he told his senior disciple Rahulata and entrusted the Dharma Eye to him. The gatha said, 'Originally for the Dharma transmitter, to speak of the principle of liberation. In the Dharma, there is truly no attainment, no end and no beginning.' After reciting the gatha, he entered the Samadhi of Vigorous Progress (a type of meditation), his body emitted eight kinds of light, and he entered Parinirvana. The disciples built a stupa (pagoda) for offerings. At that time, it was the year Gengchen, the nineteenth year of Emperor Wen of the Han Dynasty (161 BC). In the second year of Yuanshou of Emperor Wu of the Han Dynasty (121 BC), General Huo Qubing, the General of Agile Cavalry, attacked the Xiongnu, passed through Juyan, captured the King of Xiutu, and obtained his golden statue, which was more than ten feet tall. Emperor Wu thought it was a great deity and placed it in the Ganquan Palace, without making sacrifices, but only burning incense and bowing. This was the beginning of the circulation of the Buddha's teachings. When the Western Regions were opened up, Zhang Qian was sent to Daxia, and upon his return, he said that there was the teaching of the Buddha (Buddha) in Shendu (India).
元狩三年。京師掘昆明池。得黑灰。以問東方朔。朔曰。可問西域胡道人。及后永明中。摩騰至。有問之者。騰曰。此劫灰也。
佛祖綱目卷第十六 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十七(寒字號)
甲子(漢武帝元狩六年起)乙丑(改元元鼎)辛未(改元元封)丁丑(改元太初)辛巳(改元天漢)乙酉(改元太始)已丑(改元征和)癸巳(改元后元)乙未(昭帝始元元年)辛丑(改元元鳳)丁未(改元元平)戊申(宣帝本始元年)壬子(改元地節)丙辰(改元元康)庚申(改元神爵)癸亥(漢宣帝神爵四年止)
(戊辰)十六祖羅睺羅多傳法僧伽難提
羅睺羅多。迦毗羅國人。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。羅睺羅多告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志。一千年后。當紹聖位。語已。領諸學眾。溯流而上。至彼。見僧伽難提安坐入定。羅睺羅多與眾伺之。經三七日。方從定起。羅睺羅多問曰。汝身定耶。心定耶。難提曰。身心俱定。羅多曰。身心俱定。何有出入。難提曰。雖有出入。不失定相。如金在井。金體常寂。羅多曰。若金在井。若金出井。金無動靜。何物出入。難提曰。言
【現代漢語翻譯】 現代漢語譯本 元狩三年（公元前120年），京城挖掘昆明池時，挖出了黑灰。有人就此事請教東方朔。東方朔說：『可以去問西域的胡人道人。』 後來到了永明（南朝齊武帝年號）年間，摩騰（Kāśyapa Mātaṅga，迦葉摩騰，東漢時來華的僧人）來到中國。有人問他這件事，摩騰說：『這是劫灰。』
佛祖綱目卷第十六 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十七(寒字號)
甲子（漢武帝元狩六年（公元前117年）起）乙丑（改元元鼎（公元前116年））辛未（改元元封（公元前110年））丁丑（改元太初（公元前104年））辛巳（改元天漢（公元前100年））乙酉（改元太始（公元前96年））已丑（改元征和（公元前89年））癸巳（改元后元（公元前87年））乙未（昭帝始元元年（公元前86年））辛丑（改元元鳳（公元前80年））丁未（改元元平（公元前74年））戊申（宣帝本始元年（公元前73年））壬子（改元地節（公元前69年））丙辰（改元元康（公元前65年））庚申（改元神爵（公元前61年））癸亥（漢宣帝神爵四年（公元前58年）止）
（戊辰）十六祖羅睺羅多（Rāhula，羅睺羅）傳法僧伽難提（Saṅghanandin，僧伽難提）
羅睺羅多（Rāhula，羅睺羅），迦毗羅國人。他游化到室羅筏城（Śrāvastī，舍衛城）。那裡有一條河名叫金水，味道非常甘美。河中央還顯現出五佛的影像。羅睺羅多（Rāhula，羅睺羅）告訴眾人說：『這條河的源頭，往上游五百里，有一位聖者僧伽難提（Saṅghanandin，僧伽難提）居住在那裡。佛曾預言，一千年后，他將繼承聖位。』說完，帶領眾弟子，逆流而上。到達那裡，看見僧伽難提（Saṅghanandin，僧伽難提）安穩地坐著入定。羅睺羅多（Rāhula，羅睺羅）和眾人等候他。經過三個七天，僧伽難提（Saṅghanandin，僧伽難提）才從定中出來。羅睺羅多（Rāhula，羅睺羅）問道：『是你的身體入定呢，還是你的心入定呢？』 僧伽難提（Saṅghanandin，僧伽難提）回答說：『身心都入定了。』 羅睺羅多（Rāhula，羅睺羅）說：『身心都入定了，怎麼會有出入呢？』 僧伽難提（Saṅghanandin，僧伽難提）回答說：『雖然有出入，但不失去入定的狀態。就像金子在井裡，金子的本體始終是寂靜的。』 羅睺羅多（Rāhula，羅睺羅）說：『如果金子在井裡，或者金子出了井，金子本身並沒有動靜，那麼是什麼東西出入呢？』 僧伽難提（Saṅghanandin，僧伽難提）回答說：『言……』
【English Translation】 English version In the third year of Yuan Shou (120 BC), when the capital city was excavating Kunming Pool, black ashes were unearthed. People inquired about this matter to Dongfang Shuo. Dongfang Shuo said, 'You can ask the Hu (non-Han) Daoist priests from the Western Regions.' Later, during the Yongming period (reign of Emperor Wu of the Southern Qi Dynasty), Kāśyapa Mātaṅga (迦葉摩騰), arrived in China. Someone asked him about this matter, and Mātaṅga said, 'These are the ashes of destruction (kalpāgni).'
Outline of the Patriarchs of Buddhism, Volume 16 Supplement to the Buddhist Canon, New Series, Volume 85, No. 1594, Outline of the Patriarchs of Buddhism
Outline of the Patriarchs of Buddhism, Volume 17 (Series 'Han')
Jiazi (Starting from the 6th year of Emperor Wu of Han, Yuan Shou (117 BC)) Yichou (Era name changed to Yuan Ding (116 BC)) Xinwei (Era name changed to Yuan Feng (110 BC)) Dingchou (Era name changed to Taichu (104 BC)) Xinsi (Era name changed to Tianhan (100 BC)) Yiyou (Era name changed to Taishi (96 BC)) Jichou (Era name changed to Zhenghe (89 BC)) Guisi (Era name changed to Houyuan (87 BC)) Yiwei (First year of Emperor Zhao, Shiyuan (86 BC)) Xinchou (Era name changed to Yuanfeng (80 BC)) Dingwei (Era name changed to Yuanping (74 BC)) Wushen (First year of Emperor Xuan, Benshi (73 BC)) Renzi (Era name changed to Dijie (69 BC)) Bingchen (Era name changed to Yuankang (65 BC)) Gengshen (Era name changed to Shenjue (61 BC)) Guihai (End of the 4th year of Emperor Xuan of Han, Shenjue (58 BC))
(Wuchen) The Sixteenth Patriarch, Rāhula (羅睺羅), transmits the Dharma to Saṅghanandin (僧伽難提).
Rāhula (羅睺羅), was a native of Kapilavastu. He traveled and transformed beings, arriving at the city of Śrāvastī (舍衛城). There was a river there called Golden Water, and its taste was exceptionally sweet. In the middle of the river, the images of the Five Buddhas appeared. Rāhula (羅睺羅) told the assembly, 'Five hundred li upstream from the source of this river, there is a sage named Saṅghanandin (僧伽難提) residing there. The Buddha prophesied that after one thousand years, he will inherit the holy position.' Having spoken, he led his disciples upstream. Arriving there, they saw Saṅghanandin (僧伽難提) sitting peacefully in samadhi. Rāhula (羅睺羅) and the assembly waited for him. After three weeks, Saṅghanandin (僧伽難提) emerged from samadhi. Rāhula (羅睺羅) asked, 'Is it your body that is in samadhi, or is it your mind that is in samadhi?' Saṅghanandin (僧伽難提) replied, 'Both body and mind are in samadhi.' Rāhula (羅睺羅) said, 'If both body and mind are in samadhi, how can there be coming and going?' Saṅghanandin (僧伽難提) replied, 'Although there is coming and going, the state of samadhi is not lost. It is like gold in a well; the essence of the gold is always still.' Rāhula (羅睺羅) said, 'Whether the gold is in the well or the gold is out of the well, the gold itself has no movement or stillness. What is it that comes and goes?' Saṅghanandin (僧伽難提) replied, 'Speech...'
金動靜。何物出入。言金出入。金非動靜。羅多曰。若金在井。出者何金。若金出井。在者何物。難提曰。金若出井。在者非金。金若在井。出者非物。羅多曰。此義不然。難提曰。彼義非著。羅多曰。此義當墮。難提曰。此義不成。羅多曰。彼義不成。我義成矣。難提曰。我義雖成。法非我故。羅多曰我義已成。我無我故。難提曰。我無我故。覆成何義。羅多曰。我無我故。故成汝義。難提曰。仁者師誰。得是無我。羅多曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。羅多答偈曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。羅多曰。汝心自在。非我所繫。語已。即以右手擎金缽。舉至梵宮。取彼香飯。將齋大眾。大眾忽生厭惡之心。羅多曰。非我之咎。汝等自業。即命難提。分座同食。眾復訝之。羅多曰。汝不得食。皆繇此故。當知與吾分座者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中。已至三果。而未證無漏者。眾曰。我師神力。斯可信矣。彼云過去佛者。即竊疑焉。難提知眾生慢。乃曰。世尊在日。世界平正。無有丘陵江河溝洫。水悉甘美。草木滋茂。國土豐盈。無八苦。行十善。自雙樹示滅。八百餘年。世
界丘墟。草木枯瘁。人無至信。正念輕微。不信真如。惟愛神力。言訖。以右手漸展入地。至金剛輪際。取甘露水。以琉璃器。持至會所。大眾見之。即時欽慕。悔過作禮。於是羅多命難提。而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。難提聞命。敬奉勤至。復說偈贊曰。善哉大聖者。心明逾日月。一光照世界。暗魔無不拔。羅睺羅多付法已。安坐歸寂。四眾建塔。當此土漢武帝二十八年戊辰也。
(丁未)十七祖僧伽難提傳法伽耶舍多
僧伽難提。室羅筏城人。寶莊嚴王之子。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕天光下燭。見一路坦平。不覺徐行。約十里許。至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多。出國訪尋其子。不知所在。經十年。僧伽難提遇羅睺羅多。得法得記已。行化至摩提國。忽有涼風襲眾。身心悅適非常。而不知其然。難提曰。此道德之風也。當有聖者出世。嗣續祖燈乎。言訖。以神力攝諸大眾。遊歷山谷。食頃至一峰下。謂眾
【現代漢語翻譯】 現代漢語譯本： 界限變成廢墟，草木枯萎凋零，人們之間缺乏真誠的信任，正確的念頭變得輕微薄弱，不相信真如實相，只喜愛神通力量。說完這些話，羅睺羅多用右手慢慢地伸入地下，直到金剛輪的邊緣，取來甘露水，用琉璃器皿盛著，帶到法會場所。大眾見到甘露水，立刻欽佩仰慕，懺悔過錯，行禮致敬。於是，羅睺羅多命令難提，把佛法眼藏交付給他，並說偈語：『對於法來說，實際上並沒有什麼可以證得的，既不執取也不捨離。法不是有也不是無的相狀，內外又從何處生起呢？』難提聽了命令，恭敬地接受並勤奮地奉行。又說了偈語讚歎道：『太好了，偉大的聖者！您的心像日月一樣光明，一道光芒照亮整個世界，所有的黑暗邪魔都無法遁形。』羅睺羅多交付佛法之後，安然端坐而圓寂。四眾弟子建造佛塔紀念他。這發生在我們這片土地上漢武帝（公元前141-公元前87年）二十八年戊辰年。 （丁未）第十七祖僧伽難提將佛法傳給伽耶舍多 僧伽難提，是室羅筏城人，寶莊嚴王的兒子。他生下來就能說話，經常讚美佛事。七歲時就厭倦世俗的快樂，用偈語告訴他的父母說：『我向慈悲的父親頂禮，向養育我的母親問好。我現在想要出家，希望你們能夠哀憐我，成全我的心願。』父母堅決阻止他，他就整天不吃東西。父母這才答應他可以在家出家，法號僧伽難提。又命令沙門禪利多做他的老師。十九年來，他從未退縮懈怠。他常常自己想：身居王宮，為何要出家呢？一天晚上，天光照耀下來，他看到一條平坦的道路，不知不覺地慢慢行走，大約走了十里左右，來到一個大巖石前，那裡有一個石窟。於是就在石窟中安靜地修行。他的父親失去了兒子，就把禪利多驅逐出國，尋找他的兒子，但不知道他在哪裡。十年後，僧伽難提遇到了羅睺羅多，得到了佛法，並被授記。之後，他前往摩提國弘揚佛法。忽然有一陣涼風吹來，大眾感到身心愉悅舒適，卻不知道為什麼會這樣。難提說：『這是道德之風啊！應該有聖人出世，來繼承祖師的燈火吧！』說完，用神通力量帶領大眾，遊歷山谷。一會兒，來到一座山峰下，對大眾說：
【English Translation】 English version: The boundaries become ruins, the grass and trees wither, people lack genuine trust, correct thoughts become weak and faint, they do not believe in Suchness (真如), only loving supernatural powers. After speaking, Rāhula (羅睺羅多) gradually extended his right hand into the ground, reaching the edge of the Vajra Wheel (金剛輪), and retrieved ambrosia (甘露水), holding it in a lapis lazuli vessel, bringing it to the assembly. The assembly, upon seeing it, immediately admired and repented, paying respects. Thereupon, Rāhula (羅睺羅多) commanded Nandi (難提), entrusting him with the Dharma Eye (法眼), saying in verse: 'In truth, there is no attainment in the Dharma; neither grasping nor abandoning. The Dharma is neither existent nor non-existent; how do internal and external arise?' Nandi (難提), upon hearing the command, respectfully accepted and diligently practiced. He also spoke in verse, praising: 'Excellent, great sage! Your mind is brighter than the sun and moon; a single ray illuminates the world, and no dark demons can escape.' After entrusting the Dharma, Rāhula (羅睺羅多) sat peacefully and entered into stillness. The fourfold assembly built a stupa (塔) in his memory. This occurred in the twenty-eighth year, Wuchen year, of Emperor Wu of the Han Dynasty (漢武帝) (141-87 BCE) in this land. (Dingwei year) The Seventeenth Patriarch, Saṃghanandi (僧伽難提), transmitted the Dharma to Gayāśata (伽耶舍多). Saṃghanandi (僧伽難提) was a native of Śrāvastī (室羅筏城), the son of King Ratna-alaṃkāra (寶莊嚴王). He was able to speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly pleasures and told his parents in verse: 'I bow to my compassionate father, and greet my nurturing mother. I now wish to renounce the world; I hope you will have pity on me and fulfill my wish.' His parents firmly stopped him, so he did not eat all day. Only then did his parents agree that he could renounce the world at home, and he was given the name Saṃghanandi (僧伽難提). They also ordered the śramaṇa (沙門) Chanliduō (禪利多) to be his teacher. For nineteen years, he never retreated or became weary. He often thought to himself: 'Living in the royal palace, why did I renounce the world?' One night, heavenly light shone down, and he saw a flat road. Unconsciously, he walked slowly, about ten li (里) or so, to a large rock, where there was a stone cave. So he quietly practiced in the cave. His father lost his son and banished Chanliduō (禪利多) from the country, searching for his son, but did not know where he was. Ten years later, Saṃghanandi (僧伽難提) met Rāhula (羅睺羅多), received the Dharma, and was prophesied. After that, he went to the country of Moti (摩提國) to propagate the Dharma. Suddenly, a cool breeze blew, and the assembly felt physically and mentally happy and comfortable, but did not know why. Nandi (難提) said: 'This is the wind of morality! There should be a sage born to inherit the lamp of the patriarchs!' After speaking, he used his supernatural powers to lead the assembly, traveling through the mountains and valleys. After a while, they came to the foot of a mountain peak and said to the assembly:
曰。此峰嵿有紫雲如蓋。聖人居此矣。即與大眾。徘徊久之。見山舍。一童子持圓鑒。直造難提前。難提問。汝幾歲耶。曰百歲。提曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。難提曰。汝善機耶。童曰。佛言。若人生百歲。不會諸佛機。不如生一日。而得決了之。難提曰。汝手中者。當何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。難提攜至本處。受具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。難提問曰。鈴鳴耶。風鳴耶。舍多曰。非風鈴鳴。我心鳴耳。難提曰。心復誰乎。舍多曰。俱寂靜故。難提曰。善哉善哉。繼吾道者。非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。僧伽難提既付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原。建塔。眾力不能舉。以諸象力挽之。亦不動。遂就樹下焚之。身盡。樹更蓊鬱。當此土漢昭帝十三年丁未歲也。
佛祖綱目卷第十七 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十八(來字號)
甲子(漢宣帝五鳳元年起)戊辰(改元甘露)壬申(改元黃龍)癸酉(元帝初元元年)戊寅(改元永光)癸未(改
【現代漢語翻譯】 現代漢語譯本： 難提尊者說：『這座山峰頂上有紫色的雲彩，像傘蓋一樣，聖人一定居住在這裡。』於是和大家一起，來回走了很久，看見一間山間小屋。一個童子拿著圓鏡，直接走到難提尊者面前。難提尊者問：『你幾歲了？』童子說：『一百歲。』難提尊者說：『你年紀還小，怎麼說一百歲？』童子說：『我不會理會世俗的道理，實實在在一百歲了。』難提尊者說：『你擅長機鋒嗎？』童子說：『佛陀說過，如果人活到一百歲，卻不明白諸佛的機鋒，不如只活一天，卻能徹底明白。』難提尊者說：『你手中的鏡子，應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，你我都能看見，心眼都相似。』童子的父母聽了兒子的話，就捨棄他讓他出家。難提尊者帶他到自己的住處，受了具足戒后，取名叫伽耶舍多（Kasyapa）。 後來，伽耶舍多聽到風吹殿宇上的鈴鐺，難提尊者問：『是鈴在響嗎？是風在響嗎？』伽耶舍多說：『不是風響，也不是鈴響，是我的心在響。』難提尊者問：『心又是誰呢？』伽耶舍多說：『都是寂靜的緣故。』難提尊者說：『好啊，好啊！繼承我的道的人，不是你又是誰呢？』於是把佛法眼藏傳授給他，並說偈語：『心地本來沒有生，因地從因緣而起。因緣種子互不妨礙，花和果也是這樣。』僧伽難提（Sanghanandi）傳授佛法后，右手攀著樹而圓寂。大眾議論說：『尊者在樹下圓寂，難道是要把樹蔭留給後代嗎？』打算把他的全身供奉到高原上，建造佛塔。大家用盡力氣也舉不起來，用大象的力量拉它，也拉不動。於是就在樹下火化了他的遺體。遺體火化后，樹木更加茂盛。當時是此土漢昭帝（前87-前74）十三年丁未歲（公元前74年）。
《佛祖綱目》卷第十七
《佛祖綱目》卷第十八
甲子（漢宣帝（前91-前49）五鳳元年（公元前57年）起）戊辰（改元甘露）壬申（改元黃龍）癸酉（元帝（前75-前33）初元元年（公元前48年））戊寅（改元永光）癸未（改元）
【English Translation】 English version: Venerable Nandi said, 'On the summit of this peak, there are purple clouds like a canopy, surely a sage dwells here.' Then, with the assembly, he wandered for a long time and saw a mountain hut. A boy was holding a round mirror and went straight to Venerable Nandi. Nandi asked, 'How old are you?' The boy said, 'One hundred years.' Nandi said, 'You are still young, how can you say one hundred years?' The boy said, 'I do not understand worldly reasoning, truly one hundred years.' Nandi said, 'Are you skilled in Zen (機, 'ki')?' The boy said, 'The Buddha said, 'If a person lives to be one hundred years old but does not understand the Zen of all Buddhas, it is better to live for one day and thoroughly understand it.'' Nandi said, 'What does the mirror in your hand represent?' The boy said, 'The great round mirror of all Buddhas is without blemish inside and out. Both of us can see it, our minds and eyes are alike.' The boy's parents heard his words and relinquished him to become a monk. Nandi took him to his dwelling, and after he received the full precepts, he was named Kasyapa (伽耶舍多). Later, Kasyapa heard the wind blowing the bells on the palace, and Nandi asked, 'Is it the bells ringing? Is it the wind ringing?' Kasyapa said, 'It is neither the wind nor the bells ringing, it is my mind ringing.' Nandi asked, 'Who is the mind then?' Kasyapa said, 'Both are due to stillness.' Nandi said, 'Good, good! Who but you will inherit my path?' Then he transmitted the Dharma Eye to him and said in a verse: 'The ground of the mind is originally without birth, it arises from conditions on the causal ground. The seeds of conditions do not obstruct each other, so are the flowers and fruits.' After Sanghanandi (僧伽難提) transmitted the Dharma, he passed away, holding onto a tree with his right hand. The assembly discussed, 'The Venerable passed away under the tree, is it to leave the shade to future generations?' They planned to enshrine his whole body on the plateau and build a pagoda. Everyone tried their best but could not lift it, even with the strength of elephants, it would not move. So they cremated his body under the tree. After the body was cremated, the tree became even more lush. This was in the 13th year of the reign of Emperor Zhao of Han (漢昭帝) (87-74 BC), the year Dingwei (丁未) (74 BC).
The Outline of the Patriarchs of the Buddha, Volume 17
The Outline of the Patriarchs of the Buddha, Volume 18
Starting from Jiazi (甲子) (the first year of the reign of Emperor Xuan of Han (漢宣帝) (91-49 BC), the year Wufeng (五鳳) 1 (57 BC)), Wuchen (戊辰) (changed era name to Ganlu (甘露)), Renshen (壬申) (changed era name to Huanglong (黃龍)), Guiyou (癸酉) (the first year of the reign of Emperor Yuan of Han (元帝) (75-33 BC), the year Chuyuan (初元) 1 (48 BC)), Wuyin (戊寅) (changed era name to Yongguang (永光)), Guiwei (癸未) (changed era name)
元建昭)戊子(改元景寧)己丑(成帝建始元年)癸巳(改元河平)丁酉(改元陽朔)辛丑(改元鴻嘉)乙巳(改元永始)己酉(改元元延)癸丑(改元綏和)乙卯(哀帝建平元年)己未(改元元壽)辛酉(平帝元始元年)癸亥(漢平帝元始三年止)
壬寅。鴻嘉二年。光祿大夫劉向。撰神仙傳云。黃帝以下。迄今。得仙道者。百四十九人。其七十四人。已見佛經矣。又言。博觀典籍。往往見有佛經。己未。元壽元年。景憲使大月氏國。還得浮圖經。時莫有識者。
(戊申)十八祖伽耶舍多傳法鳩摩羅多
伽耶舍多。摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常。童持鑒出遊。遇僧伽難提尊者。付法后。領徒至大月氏國。見一婆羅門舍有異氣。舍多將入彼舍。舍主鳩摩羅多問曰。是何徒眾。舍多曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。舍多良久。扣其門。羅多曰。此舍無人。舍多曰。答無者誰。羅多聞語。知是異人。遽開門延接。舍多指其舍檐之下犬宿之處。謂羅多曰。汝父埋金於此。今為犬以守之。遂掘地。果得金。復謂羅多曰。昔世尊記曰。吾滅后一千年。有大士。出現于月氏國。紹隆玄化
【現代漢語翻譯】 現代漢語譯本 （元建昭年間）戊子年（改元景寧年間）己丑年（漢成帝建始元年，公元前32年）癸巳年（改元河平年間，公元前28年）丁酉年（改元陽朔年間，公元前25年）辛丑年（改元鴻嘉年間，公元前20年）乙巳年（改元永始年間，公元前16年）己酉年（改元元延年間，公元前12年）癸丑年（改元綏和年間，公元前9年）乙卯年（漢哀帝建平元年，公元前6年）己未年（改元元壽年間，公元前2年）辛酉年（漢平帝元始元年，公元1年）癸亥年（漢平帝元始三年止，公元3年）。
壬寅年（鴻嘉二年，公元前19年），光祿大夫劉向撰寫《神仙傳》說，從黃帝以下，到如今，得仙道的人，共一百四十九人，其中七十四人，已經出現在佛經中了。又說，廣泛查閱典籍，常常能看到有佛經。己未年（元壽元年，公元前2年），景憲出使大月氏國，帶回了浮圖經（佛教經典）。當時沒有人認識它。
（戊申年）第十八祖伽耶舍多（Kayasata，人名）將佛法傳給鳩摩羅多（Kumarata，人名）。
伽耶舍多（Kayasata，人名），是摩提國（Matika，古印度地名）人。姓郁頭藍（Uddalaka，姓氏），父親是天蓋（Tiangai，人名），母親是方聖（Fangsheng，人名）。曾經夢見大神拿著鏡子，因此懷孕，七天就生下了他。肌膚像琉璃一樣晶瑩，從不洗浴，自然香潔。從小就喜歡安靜，說的話與常人不同。童年時拿著鏡子出遊，遇到僧伽難提尊者（Sanghanandi，人名），僧伽難提尊者將佛法傳給他后，他帶領弟子到大月氏國。看到一個婆羅門（Brahman，印度教祭司）的住所里有奇異的氣息。伽耶舍多（Kayasata，人名）將要進入那所住所，住所的主人鳩摩羅多（Kumarata，人名）問道：『這是什麼隊伍？』伽耶舍多（Kayasata，人名）說：『是佛的弟子。』鳩摩羅多（Kumarata，人名）聽到佛號，心神肅然，立刻關上門。伽耶舍多（Kayasata，人名）過了很久，敲他的門。鳩摩羅多（Kumarata，人名）說：『這所房子里沒有人。』伽耶舍多（Kayasata，人名）說：『回答沒有的人是誰？』鳩摩羅多（Kumarata，人名）聽到這話，知道是異人，趕緊打開門迎接。伽耶舍多（Kayasata，人名）指著他家屋檐下狗睡覺的地方，對鳩摩羅多（Kumarata，人名）說：『你父親把金子埋在這裡，現在變成狗守護著它。』於是挖掘地面，果然得到了金子。又對鳩摩羅多（Kumarata，人名）說：『過去世尊（世尊，對佛的尊稱）預言說：我滅度后一千年，有大士（菩薩的別稱）出現在月氏國，繼承和發揚玄妙的教化。』
【English Translation】 English version The year of Wuzi during the Jianzhao era of the Yuan Dynasty (The Jingning era began). The year of Jichou (the first year of the Jianshi era of Emperor Cheng, 32 BC). The year of Guisi (the Heping era began, 28 BC). The year of Dingyou (the Yangshuo era began, 25 BC). The year of Xinchou (the Hongjia era began, 20 BC). The year of Yisi (the Yongshi era began, 16 BC). The year of Jiyou (the Yuanyan era began, 12 BC). The year of Guichou (the Suihe era began, 9 BC). The year of Yimao (the first year of the Jianping era of Emperor Ai, 6 BC). The year of Jiwei (the Yuanshou era began, 2 BC). The year of Xinyou (the first year of the Yuanshi era of Emperor Ping, 1 AD). The year of Guihai (ended in the third year of the Yuanshi era of Emperor Ping, 3 AD).
In the year of Renyin (the second year of Hongjia, 19 BC), Liu Xiang, the Guanglu Dafu (official title), wrote 'Biographies of Immortals', saying that from the Yellow Emperor to the present, there are one hundred and forty-nine people who have attained the Dao of Immortality, of whom seventy-four have already appeared in Buddhist scriptures. It also says that by extensively consulting classics, one can often find Buddhist scriptures. In the year of Jiwei (the first year of Yuanshou, 2 BC), Jing Xian was sent to the Great Yuezhi Kingdom and brought back the Sutra of Buddha (Buddhist scriptures). At that time, no one recognized it.
(The year of Wushen) The eighteenth patriarch Kayasata (Kayasata, name of a person) transmitted the Dharma to Kumarata (Kumarata, name of a person).
Kayasata (Kayasata, name of a person) was a native of the Matika (Matika, ancient Indian place name) kingdom. His surname was Uddalaka (Uddalaka, surname), his father was Tiangai (Tiangai, name of a person), and his mother was Fangsheng (Fangsheng, name of a person). He once dreamed of a great god holding a mirror, and thus became pregnant and gave birth to him in seven days. His skin was as crystal clear as glass, and he never bathed, naturally fragrant and clean. From a young age, he liked to be quiet, and his words were different from ordinary people. As a child, he went out with a mirror and met the Venerable Sanghanandi (Sanghanandi, name of a person). After Venerable Sanghanandi transmitted the Dharma to him, he led his disciples to the Great Yuezhi Kingdom. He saw a strange aura in the residence of a Brahman (Brahman, Hindu priest). Kayasata (Kayasata, name of a person) was about to enter that residence, and the owner of the residence, Kumarata (Kumarata, name of a person), asked: 'What is this group?' Kayasata (Kayasata, name of a person) said: 'They are disciples of the Buddha.' Kumarata (Kumarata, name of a person) heard the name of the Buddha, and his heart was solemn, and he immediately closed the door. After a long time, Kayasata (Kayasata, name of a person) knocked on his door. Kumarata (Kumarata, name of a person) said: 'There is no one in this house.' Kayasata (Kayasata, name of a person) said: 'Who is the one who answers that there is no one?' Kumarata (Kumarata, name of a person) heard these words and knew that he was an extraordinary person, and quickly opened the door to welcome him. Kayasata (Kayasata, name of a person) pointed to the place under the eaves of his house where the dog slept and said to Kumarata (Kumarata, name of a person): 'Your father buried gold here, and now it has become a dog to guard it.' So he dug the ground and indeed found gold. He also said to Kumarata (Kumarata, name of a person): 'In the past, the World Honored One (World Honored One, a respectful title for the Buddha) prophesied: One thousand years after my Nirvana, a great being (another name for Bodhisattva) will appear in the Yuezhi Kingdom to inherit and promote the profound teachings.'
。今汝值吾。應斯嘉運。於是羅多發宿命智。投誠出家。舍多度之。授具已。付法眼。偈曰。有種有心地。因緣能發明。于緣不相礙。當生生不生。伽耶舍多既付法已。踴身虛空。現十八變化。火光三昧。自焚其身。眾以舍利建塔。當此土漢成帝二十年戊申歲也。
佛祖綱目卷第十八 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第十九(暑字號)
甲子(漢平帝元始四年起)丙寅(漢孺子嬰居攝元年)戊辰(改元初始)己巳(新莽建國元年)甲戌(新改天鳳)庚辰(新改地皇)癸未(漢更始元年)乙酉(東漢光武建武元年)丙辰(改元中元)戊午(明帝永平元年)癸亥(東漢明帝永平六年)
(壬午)十九祖鳩摩羅多傳法阇夜多
鳩摩羅多。大月氏國婆羅門之子。昔為自在天人。(欲界六天)見菩薩瓔珞。忽起愛心。墮生忉利。聞憍尸迦說般若波羅蜜多。以法勝故。升于梵天。以根利故。善說法要。諸天尊為導師。以繼祖時至。遂降月氏。既得法已。后至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何辜。鳩摩羅多曰。何疑乎。且善惡之報。有三時焉
【現代漢語翻譯】 現代漢語譯本 『現在你遇到了我，這是你應得的嘉運。』於是鳩摩羅多（Kumāralāta）生起了宿命智，誠心投靠佛門出家。舍多（Śyeta）為他剃度，授予具足戒后，將佛法傳給他。偈語說：『有種有心地，因緣能發明，于緣不相礙，當生生不生。』伽耶舍多（Gayaśyeta）傳法完畢，踴身飛入虛空，示現十八種變化，入火光三昧，焚燒自身。眾人用他的舍利建造佛塔。這發生在東漢成帝（劉驁）二十年，戊申年（公元前7年）。
佛祖綱目卷第十八
佛祖綱目卷第十九
甲子（漢平帝元始四年起，公元4年），丙寅（漢孺子嬰居攝元年，公元6年），戊辰（改元初始，公元8年），己巳（新莽建國元年，公元9年），甲戌（新改天鳳，公元14年），庚辰（新改地皇，公元20年），癸未（漢更始元年，公元23年），乙酉（東漢光武建武元年，公元25年），丙辰（改元中元，公元56年），戊午（明帝永平元年，公元58年），癸亥（東漢明帝永平六年，公元63年）。
（壬午）第十九祖鳩摩羅多（Kumāralāta）傳法給阇夜多（Śaṭayāta）。
鳩摩羅多（Kumāralāta），大月氏國（Yuezhi）婆羅門（Brahmin）之子。過去曾是自在天人（他化自在天，欲界六天）。見到菩薩的瓔珞，忽然生起愛慕之心，墮落到忉利天（Trāyastriṃśa）。聽聞憍尸迦（Kauśika）宣說般若波羅蜜多（Prajñāpāramitā），因為對佛法的殊勝領悟，升到梵天（Brahmā）。因為根器銳利，善於說法要。諸天尊作為導師，認為他繼承祖位的時機已到，於是降生到月氏國。得到佛法后，後來到了中天竺國。有位大士名叫阇夜多（Śaṭayāta），問道：『我的父母一向信奉三寶，卻經常被疾病纏身，凡是所經營的事情，都不如意。而我的鄰居長期從事旃陀羅（Caṇḍāla）的行業，卻身體總是很強健，所做的事情都很順利。他們有什麼幸運之處？我有什麼罪過呢？』鳩摩羅多（Kumāralāta）說：『這有什麼可懷疑的呢？善惡的報應，有三種時機。』
【English Translation】 English version 『Now that you have met me, you should receive this auspicious opportunity.』 Thereupon, Kumāralāta developed the wisdom of past lives, sincerely sought refuge in Buddhism and became a monk. Śyeta tonsured him, conferred the complete precepts, and transmitted the Dharma to him. The verse says: 『There is seed, there is mind-ground, conditions can bring forth manifestation. Not obstructing conditions, when born, it is not born.』 After Gayashata transmitted the Dharma, he leaped into the void, manifested eighteen transformations, entered the Samadhi of Fiery Light, and burned his body. The people built a pagoda with his relics. This occurred in the 20th year of Emperor Cheng (Liu Ao) of the Han Dynasty, the year of Wushen (7 BC).
Outline of the Buddha Ancestors, Volume 18
Outline of the Buddha Ancestors, Volume 19
Jiazi (starting from the 4th year of Emperor Ping of the Han Dynasty, 4 AD), Bingyin (the 1st year of Jurieshe as Regent of Emperor Ruzi Ying of the Han Dynasty, 6 AD), Wuchen (changed era name to Chushi, 8 AD), Jisi (the 1st year of the founding of the Xin Dynasty by Wang Mang, 9 AD), Jiaxu (newly changed era name to Tianfeng, 14 AD), Gengchen (newly changed era name to Dihuang, 20 AD), Kuiwei (the 1st year of the Gengshi era of the Han Dynasty, 23 AD), Yiyou (the 1st year of the Jianwu era of Emperor Guangwu of the Eastern Han Dynasty, 25 AD), Bingchen (changed era name to Zhongyuan, 56 AD), Wuwu (the 1st year of the Yongping era of Emperor Ming of the Eastern Han Dynasty, 58 AD), Kuihai (the 6th year of the Yongping era of Emperor Ming of the Eastern Han Dynasty, 63 AD).
(Renwu) The 19th Ancestor Kumāralāta transmitted the Dharma to Śaṭayāta.
Kumāralāta, the son of a Brahmin (Brahmin) in the country of the Great Yuezhi (Yuezhi). In the past, he was a Deva (celestial being) of the Heaven of Free Enjoyment (Paranirmita-vasavartin, the sixth heaven of the desire realm). Seeing the necklace of a Bodhisattva, he suddenly developed a feeling of love and fell to the Trayastrimsha Heaven (Trāyastriṃśa). Hearing Kausika (Kauśika) expound the Prajñāpāramitā, he ascended to the Brahma Heaven (Brahmā) because of his superior understanding of the Dharma. Because of his sharp faculties, he was good at expounding the essentials of the Dharma. The Devas served as his guides, believing that the time had come for him to inherit the ancestral position, so he descended to the country of Yuezhi. After obtaining the Dharma, he later went to Central India. There was a great being named Śaṭayāta, who asked: 『My parents have always believed in the Three Jewels, but they are often plagued by illnesses, and whatever they do is not as they wish. But my neighbor has long been engaged in the profession of a Caṇḍāla (Caṇḍāla), yet his body is always strong and healthy, and everything he does goes smoothly. What good fortune do they have? What sins have I committed?』 Kumāralāta said: 『What is there to doubt? The retribution of good and evil has three times.』
。凡人但見仁夭暴壽。逆吉義㐫。便謂亡因果虛罪福。殊不知影響相隨。毫釐靡忒。縱經百千萬劫。亦不磨滅。時阇夜多聞是語已。頓釋所疑。鳩摩羅多曰。汝雖已信三業。而未明業從惑生。惑依識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然靈靈然。汝若入此法門。可與諸佛同矣。一切善惡有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。鳩摩羅多曰。汝何許人。可白父母而後出家。夜多曰。我國北印度也。去此三千里。然吾有小術。往返亦易。遂行其術。與羅多。須臾達彼。夜多既聞其父母。羅多遂與受具。后告之曰。吾今寂滅時至。汝當紹行化跡。乃付法眼偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如來。見性清凈之句。汝宜傳佈後學。言訖。即于座上。以指爪𠢐面。如紅蓮開。出大光明。照耀四眾。而入寂滅。阇夜多建塔。以奉全身。當此土新莽十四年壬午也○漢永平四年。明帝夜夢金人。身長丈餘。項佩日輪。胸題卍字。飛行殿庭。光明照耀。旦問群臣。太史傅毅奏曰。臣按周書異記。昭王二十四年甲寅四月八日。平旦之時。異風忽起。宮殿屋舍悉皆震動。有五色光氣。入貫太微。遍於四方。盡作青紅色。王問太史蘇繇。是
【現代漢語翻譯】 現代漢語譯本： 世人只見仁者早夭，暴者長壽，為非作歹者吉祥，行義者遭殃，就說沒有因果報應，罪福都是虛假的。卻不知道善惡報應如影隨形，絲毫不會差錯。即使經過百千萬劫，也不會磨滅。 當時，阇夜多（Jedayata，人名）聽了這些話，頓時消除了疑惑。鳩摩羅多（Kumarata，人名）說：『你雖然已經相信身、口、意三業，但還不明白業從迷惑產生，迷惑依附於識而存在，識依附於不覺，不覺依附於心。心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而又靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡有為無為，都如夢幻一般。』 阇夜多聽從教誨，領悟了旨意，立即生髮了宿世的智慧，懇求出家。鳩摩羅多說：『你是哪裡人？應該稟告父母之後再出家。』阇夜多說：『我的國家在北印度，距離這裡三千里。但我有小法術，往返也很容易。』於是施行法術，與鳩摩羅多一起，一會兒就到達了那裡。阇夜多稟告了他的父母，鳩摩羅多就為他授了具足戒。之後告訴他說：『我現在寂滅的時候到了，你應該繼承我的事業，弘揚佛法。』於是付囑法眼，說了偈語：『自性上本來沒有生，是爲了對求法的人說。對於法既然沒有所得，又何必懷有決定與不決定的念頭呢？』 又說：『這是妙音如來（Wonderful Sound Tathagata）見性清凈的句子，你應該傳佈給後來的學人。』說完，就在座位上，用指甲劃破面頰，如紅蓮開放，發出大光明，照耀四眾，然後入于寂滅。阇夜多建造佛塔，來供奉他的全身舍利。當時是此地新莽（8年-23年）十四年壬午（23年），漢永平（58年-75年）四年。 漢明帝（Emperor Ming of Han）永平四年，晚上夢見金人，身高一丈多，脖子上佩戴著日輪，胸前有卍字，在殿庭中飛行，光明照耀。第二天早晨詢問群臣，太史傅毅（Fu Yi，人名）奏報道：『臣查閱《周書異記》（Zhou Shu Yi Ji），周昭王（King Zhao of Zhou）二十四年甲寅（前977年）四月初八日，平旦的時候，忽然颳起異樣的風，宮殿屋舍都震動起來。有五色光氣，進入貫穿太微星官，遍佈四方，都呈現青紅色。』昭王問太史蘇繇（Su Yao，人名），這是
【English Translation】 English version: Ordinary people only see the benevolent die young and the violent live long, the wicked prosper and the righteous suffer. They then claim that there is no cause and effect, and that sin and merit are false. They do not realize that retribution follows like a shadow, without the slightest error. Even after hundreds of thousands of kalpas, it will not be erased. At that time, Jedayata, having heard these words, immediately dispelled his doubts. Kumarata said, 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion depends on consciousness, consciousness depends on non-awakening, and non-awakening depends on the mind. The mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and yet luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jedayata, accepting the teaching and understanding its meaning, immediately awakened his past wisdom and earnestly requested to become a monk. Kumarata said, 'Where are you from? You should inform your parents before becoming a monk.' Jedayata said, 'My country is in North India, three thousand miles from here. But I have a small magic, and it is easy to travel back and forth.' Then he performed his magic, and together with Kumarata, they arrived there in a moment. Jedayata informed his parents, and Kumarata ordained him with the full precepts. Afterwards, he told him, 'Now the time for my parinirvana has come. You should inherit my work and propagate the Dharma.' Then he entrusted the Dharma Eye and spoke the verse: 'Originally, there is no birth in the nature, it is spoken for those who seek the Dharma. Since there is nothing to be gained from the Dharma, why hold onto thoughts of deciding or not deciding?' He also said, 'This is the sentence of Wonderful Sound Tathagata, seeing the purity of nature. You should propagate it to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus blooming, emitting great light, illuminating the four assemblies, and then entered into parinirvana. Jedayata built a pagoda to enshrine his whole body relics. At that time, it was the 14th year of Xin Mang (8-23 AD) in this land, Renwu (23 AD), and the fourth year of Yongping (58-75 AD) of the Han Dynasty. In the fourth year of Yongping of the Han Dynasty, Emperor Ming of Han dreamed of a golden man, more than a zhang (丈, a unit of length) tall, wearing a sun wheel around his neck, with a swastika on his chest, flying in the palace courtyard, shining brightly. The next morning, he asked his ministers, and the historian Fu Yi reported, 'I have consulted the Zhou Shu Yi Ji. On the eighth day of the fourth month of Jiayin (977 BC), the twenty-fourth year of King Zhao of Zhou, at dawn, a strange wind suddenly arose, and the palaces and houses all shook. There was a five-colored aura that penetrated the Taiwei (太微, a constellation) star officer, spreading in all directions, all appearing cyan and red.' King Zhao asked the historian Su Yao, what was
何祥瑞。對曰。西方有大聖人生。王曰。於此何如。對曰。此時無他。一千年后。聲教被及。王使鐫石記之。南郊天祠前。以年計之。至今辛酉。一千一十年也。陛下所夢。將必是乎。帝深信之。遂遣中郎將蔡愔博士王遵秦景等十有八人。至西域。訪求其道○佛知此震旦國眾生緣熟。將來教化。梓潼帝君。嘗言。予受業報。為邛池龍。羈于積水之下。連年旱虐。水復為泥。身既廣大。無穴可容。烈日上臨。內外熱惱。諸鱗甲中。各生小蟲。咂嚙困苦。一日晨涼。天光忽開。五色雲氣。浮光而過。中有瑞相。紺發螺旋。金容月瑩。山靈河伯。萬衆稽首。讚歎歡喜。聲動天地。天香繚繞。隨處生春。予乃仰首。哀號乞垂。救度萬靈。諸聖咸謂。予曰。此西方大聖。正覺世尊。釋迦文佛也。今以教法。流行東土。隨教化身。將往中國。爾既遭逢。宿業可脫。予乃身自踴躍。入天光中。具陳往昔報應之理。世尊答言。善哉帝子。汝于向來。孝家忠國。又復憫世生護持心。因果未周。仇敵相爭。以人我相。肆興殘忍。遷怒於物。業債當償。今復自悔。欲求解脫。汝於此時。復有冤親之想。與夫嗔恚愚癡念否。予聞至理。心地開明。內外罄然。如虛空住。自顧其身。隨念消滅。復為男子。得灌頂智。予皈依焉。
佛祖綱目卷
【現代漢語翻譯】 現代漢語譯本 何祥瑞進言道：『西方有大聖人出世。』 漢明帝問道：『（這件事）對我們這裡有什麼影響？』 何祥瑞回答說：『此時沒有其他（影響），一千年后，（佛的）聲教將會傳播到這裡。』 漢明帝於是命令將這件事鐫刻在石頭上，立在南郊天祠前。從（漢明帝永平）年間算起，到如今辛酉年（應該是後人所加，此處無法考證具體時間），已經一千一十年了。陛下所夢見的，大概就是這件事吧？』 漢明帝深信不疑，於是派遣中郎將蔡愔、博士王遵、秦景等十八人，前往西域，訪求佛法。
佛知道震旦國（中國）的眾生因緣成熟，將來可以教化。梓潼帝君（掌管文運的道教神祇），曾經說過：『我因為業報，轉世為邛池（今四川邛崍）的龍，被困在積水之下，連年發生旱災，水又變成了泥。我的身體既廣大，又沒有洞穴可以容身，烈日當頭照耀，內外都感到熱惱。各種鱗甲中，都生出小蟲，啃咬著我，讓我非常困苦。一天早晨，天氣涼爽，天空中忽然出現光明，五色雲氣，帶著光芒飄過。雲氣中有瑞相，（佛）紺青色的頭髮呈螺旋狀，金色的容貌像月亮一樣明亮。山神河伯，以及無數的眾生，都叩拜稽首，讚歎歡喜，聲音震動天地。天香繚繞，所到之處都充滿生機。我於是仰起頭，哀號乞求（佛）垂憐，救度萬靈。諸聖都對我說：『這是西方的大聖，正覺世尊，釋迦文佛（Sakyamuni Buddha）啊。現在他要用教法，在東土流行。隨著教化的因緣，將要前往中國。你既然遭逢（佛），宿業就可以解脫。』 我於是親自踴躍，進入天光中，詳細陳述了往昔報應的道理。世尊回答說：『好啊，帝子。你向來孝順父母，忠於國家，又憐憫世人，生起護持之心。因為因果還沒有完結，仇敵互相爭鬥，以人我之相，肆意興起殘忍的行為，遷怒於萬物，業債應當償還。現在你又後悔，想要求解脫。你現在，還有冤親的想法，以及嗔恚愚癡的念頭嗎？』 我聽到至理，心地開明，內外都空空蕩蕩，如同虛空一樣。再看自己的身體，隨著念頭的生滅而消滅。我又轉生為男子，得到了灌頂智。我皈依（釋迦文佛）。』
（出自《佛祖綱目》卷）
【English Translation】 English version He Xiangrui reported: 'In the West, a great sage has been born.' Emperor Ming asked: 'What impact does this have on us here?' He Xiangrui replied: 'At this time, there is no other (impact). A thousand years later, (the Buddha's) teachings will spread here.' Emperor Ming then ordered this matter to be engraved on a stone and placed in front of the Heavenly Shrine in the southern suburbs. Counting from the (Yongping) era of Emperor Ming, it has been 1,010 years to this Xin-You year (this should be added by later generations, and the specific time cannot be verified). What Your Majesty dreamed of is probably this matter?' Emperor Ming deeply believed it, and then sent the General of the Household Cai Yin, the scholar Wang Zun, Qin Jing, and others, eighteen people in total, to the Western Regions to seek the Dharma.
The Buddha knew that the sentient beings of the land of Zhendan (China) were ripe for karmic connection and could be taught in the future. Emperor Zitong (Taoist deity in charge of literary fortune) once said: 'Because of karmic retribution, I was reborn as a dragon in Qiongchi (now Qionglai, Sichuan), trapped under accumulated water. Years of drought occurred, and the water turned into mud. My body was vast, and there was no cave to accommodate it. The scorching sun shone overhead, and I felt hot and bothered inside and out. Small insects grew in various scales, gnawing at me, making me very distressed. One morning, the weather was cool, and suddenly there was light in the sky, and five-colored clouds floated by with light. There were auspicious signs in the clouds, (the Buddha's) dark blue hair was spiral-shaped, and his golden face was as bright as the moon. Mountain gods, river gods, and countless sentient beings all prostrated and bowed, praising and rejoicing, and the sound shook the heavens and the earth. Heavenly fragrance lingered, and everywhere was full of vitality. So I raised my head and cried out, begging (the Buddha) to have mercy and save all living beings. The saints all said to me: 'This is the great sage of the West, the Samyak-sambuddha, Sakyamuni Buddha. Now he is going to use the Dharma to spread in the Eastern Land. Following the karmic conditions of the teachings, he will go to China. Since you have encountered (the Buddha), your past karma can be relieved.' So I personally jumped up and entered the heavenly light, and explained in detail the principles of past retribution. The World Honored One replied: 'Good, Prince. You have always been filial to your parents, loyal to your country, and you have compassion for the world and have a heart of protection. Because the cause and effect have not yet ended, enemies fight each other, using the appearance of self and others, wantonly arousing cruel behavior, and venting anger on all things, the karmic debt should be repaid. Now you regret it again and want to seek liberation. Do you still have thoughts of enemies and relatives at this time, as well as thoughts of anger, hatred, and ignorance?' When I heard the ultimate truth, my mind was enlightened, and inside and outside were empty, like living in the void. Looking at my own body, it disappeared with the arising and ceasing of thoughts. I was reborn as a man and obtained the wisdom of initiation. I take refuge in (Sakyamuni Buddha).'
(From the 'Outline of the Patriarchs of the Buddha' Volume)
第十九 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十(往字號)
甲子(漢明帝永平七年起)丙子(章帝建初元年)甲申(改元和)丁亥(改章和)己丑(和帝永元元年)乙巳(改元興)丙午(殤帝延平元年)丁未(安帝永初元年)甲寅(改元初)庚申(改永寧)辛酉(改建光)壬戌(改延光)癸亥(漢安帝延光二年止)
漢明帝。永平丁卯。佛教始入震旦。
(丁卯)天竺沙門攝摩騰竺法蘭至洛陽
東土蔡愔等。至天竺鄰境月支國。遇梵僧。攝摩騰竺法蘭二僧。欲奉經像。來此震旦。遂同東還。永平十年。至洛陽。摩騰入闕獻經像。帝大悅。館于鴻臚寺。蘭亦間行而後至○永平十四年己巳。明帝詔。于洛陽城西雍門外。別立一寺。使居之。以白馬䭾經而來。遂名白馬寺。帝幸其寺。問摩騰曰。佛出世后。何以化不及此。騰曰。天竺迦毗羅衛國者。三千大千世界。百億日月之中。三世諸佛。皆於此出。天神龍鬼。有願力者。盡生彼中。受化悟道。余處佛雖不往。然光相及處。千年五百。皆有聖人。傳佛聲教。而往化之。帝大悅。騰蘭進曰。寺東何館。帝曰。昔有阜無因而起。夷之復然。夜有異光。民呼為聖冢。因祀之。疑洛陽神也。騰曰。按天竺金藏
【現代漢語翻譯】 現代漢語譯本 第十九 《卍新續藏》第85冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第二十 (往字號)
甲子（漢明帝永平七年，64年）丙子（漢章帝建初元年，76年）甲申（改元和，84年）丁亥（改章和，87年）己丑（漢和帝永元元年，89年）乙巳（改元興，105年）丙午（漢殤帝延平元年，106年）丁未（漢安帝永初元年，107年）甲寅（改元初，114年）庚申（改永寧，120年）辛酉（改建光，121年）壬戌（改延光，122年）癸亥（漢安帝延光二年止，123年）
漢明帝。永平丁卯（57年）。佛教開始傳入震旦（古代中國的稱謂）。
（丁卯，57年）天竺（印度的古稱）沙門（出家修道者）攝摩騰（Kāśyapa Mātanga）竺法蘭（Dharmaratna）到達洛陽。
東土（指中國）蔡愔（Cài Yīn）等人，到達天竺鄰境月支國（Yuezhi）。遇到梵僧（婆羅門僧侶）攝摩騰（Kāśyapa Mātanga）、竺法蘭（Dharmaratna）二位僧人，他們想要攜帶經書佛像，來到震旦（古代中國的稱謂）。於是與蔡愔（Cài Yīn）等人一同東還。永平十年（67年），到達洛陽。攝摩騰（Kāśyapa Mātanga）入宮獻上經書佛像，皇帝非常高興，將他們安置在鴻臚寺（負責接待外賓的官署）。竺法蘭（Dharmaratna）也隨後到達。永平十四年己巳（71年），明帝下詔，在洛陽城西雍門外，另建一座寺廟，讓他們居住。因為是用白馬馱經而來，於是命名為白馬寺。皇帝駕臨白馬寺，問攝摩騰（Kāśyapa Mātanga）說：『佛出世后，為什麼教化沒有到達這裡？』攝摩騰（Kāśyapa Mātanga）回答說：『天竺（印度的古稱）迦毗羅衛國（Kapilavastu），是三千大千世界，百億日月之中，三世諸佛，都在這裡出現。天神龍鬼，有願力的，都生在那裡，接受教化領悟佛道。其他地方佛雖然不去，但是光芒所及之處，千年五百年，都有聖人，傳播佛的聲教，前往教化。』皇帝非常高興。攝摩騰（Kāśyapa Mātanga）、竺法蘭（Dharmaratna）進言說：『寺廟東邊是什麼地方？』皇帝說：『過去有個土堆無緣無故地出現，剷平了又出現。晚上有奇異的光芒，百姓稱之為聖冢，因此祭祀它，懷疑是洛陽的神。』攝摩騰（Kāśyapa Mātanga）說：『按照天竺（印度的古稱）金藏（佛教經典）
【English Translation】 English version Nineteenth 《卍New Continued Tripitaka》Vol. 85 No. 1594 《Patriarchal Lineage of Buddhas》
《Patriarchal Lineage of Buddhas》Volume 20 (Character 'Wǎng')
Jiazi (7th year of Yongping of Emperor Ming of Han, 64 AD), Bingzi (1st year of Jianchu of Emperor Zhang of Han, 76 AD), Jiashen (Era name changed to Yuanhe, 84 AD), Dinghai (Era name changed to Zhanghe, 87 AD), Jichou (1st year of Yongyuan of Emperor He of Han, 89 AD), Yisi (Era name changed to Yuanxing, 105 AD), Bingwu (1st year of Yanping of Emperor Shang of Han, 106 AD), Dingwei (1st year of Yongchu of Emperor An of Han, 107 AD), Jiayin (Era name changed to Yuanchu, 114 AD), Gengshen (Era name changed to Yongning, 120 AD), Xinyou (Era name changed to Jianguang, 121 AD), Renxu (Era name changed to Yanguang, 122 AD), Guihai (2nd year of Yanguang of Emperor An of Han, 123 AD)
Emperor Ming of Han. In the year Dingmao of Yongping (57 AD), Buddhism began to enter Zhendan (ancient name for China).
(Dingmao, 57 AD) The Shramanas (ascetics) Kāśyapa Mātanga and Dharmaratna from Tianzhu (ancient India) arrived in Luoyang.
Cài Yīn and others from the East (referring to China) arrived in Yuezhi, a country bordering Tianzhu (ancient India). They encountered the Brahmin monks Kāśyapa Mātanga and Dharmaratna, who wished to bring scriptures and Buddha images to Zhendan (ancient name for China). Therefore, they returned east together with Cài Yīn and others. In the tenth year of Yongping (67 AD), they arrived in Luoyang. Kāśyapa Mātanga entered the palace to present the scriptures and Buddha images. The emperor was very pleased and housed them in the Honglu Temple (government office responsible for receiving foreign guests). Dharmaratna also arrived later. In the fourteenth year of Yongping, Jisi (71 AD), Emperor Ming issued an edict to build another temple outside the Yongmen gate in the west of Luoyang city for them to reside in. Because the scriptures were carried by a white horse, it was named White Horse Temple. The emperor visited the temple and asked Kāśyapa Mātanga: 'After the Buddha appeared in the world, why didn't his teachings reach here?' Kāśyapa Mātanga replied: 'Kapilavastu in Tianzhu (ancient India) is the place where the Buddhas of the three ages appear within the three thousand great thousand worlds and hundreds of millions of suns and moons. Gods, dragons, and spirits who have vows are all born there to receive teachings and realize the Buddha's path. Although the Buddha does not go to other places, saints will spread the Buddha's teachings and go to transform people within a thousand years or five hundred years wherever the light reaches.' The emperor was very pleased. Kāśyapa Mātanga and Dharmaratna suggested: 'What is the place east of the temple?' The emperor said: 'In the past, a mound appeared for no reason, and it reappeared after being leveled. At night, there was a strange light, and the people called it the Sacred Tomb, so they worshiped it, suspecting it was the god of Luoyang.' Kāśyapa Mātanga said: 'According to the Golden Canon (Buddhist scriptures) of Tianzhu (ancient India),
詮所志。阿育王藏如來舍利于天下。凡八萬四千所。今震旦境中。十有九處。此其一也。帝大驚。即駕幸拜之。忽有圓光。現冢上。三身現光中。侍衛呼萬歲。帝喜曰。不遇二大士。安知上聖遺祐哉。詔塔其上。受制度于騰蘭。塔成九層。高二百尺。明年光又現。有金色手。出塔頂。尺許。如琉璃。中見天香郁然。帝駕幸拜瞻。光隨步武旋繞。自午及申而滅○帝于佛法。深相敬信。永平十四年。五嶽道士褚善信費叔才等忌之。斥言。佛法虛偽。騰蘭白帝曰。吾佛出世間法。水火不能壞。請與道士驗之。帝來善信等。盡出所有奇經秘訣。與沙門所持梵筴。于正月十五日。築壇火驗。火作。而道士諸經俱燼。惟佛經像儼然。善信等自愧而死。道士一眾。稽首欽服。法蘭于大眾中。即唱偈言。狐非師子類。燈非日月明。池非江海納。丘無山嶽榮。法雲垂世界。善種得開萌。顯通希有法。處處化群生。自是帝益驚異。騰蘭習漢言。久之譯四十二章經。十地斷結。佛本生。法海藏。佛本行等五經。永平十六年。攝摩騰入寂。竺法蘭自譯經五部十三卷。
(甲戌)二十祖阇夜多傳法婆修盤頭
阇夜多。北天竺國人。智慧淵沖。化導無量。后至羅閱城。敷揚頓教。彼有學眾。惟尚辨論。為之首者。名婆修盤頭。(此云遍
【現代漢語翻譯】 現代漢語譯本 詮釋所記載的。阿育王（古印度孔雀王朝國王，約公元前304-前232年）將如來佛的舍利分藏於天下，總共有八萬四千處。如今在震旦（中國的古稱）境內，有十九處，這裡是其中之一。皇帝（指漢明帝劉莊，28-75）非常驚訝，立即親自前往禮拜。忽然有圓光出現在墳冢之上，三身（佛的三種化身）顯現在光芒之中。侍衛們高呼萬歲，皇帝高興地說：『如果不是遇到二位大士（指攝摩騰和竺法蘭），怎麼會知道上聖（指佛）遺留的庇佑呢！』於是下詔在那裡建塔，按照攝摩騰和竺法蘭的制度。塔建成九層，高二百尺。第二年，光芒再次出現，有一隻金色的手，從塔頂伸出約一尺，像琉璃一樣，其中可以聞到濃郁的天香。皇帝親自前往瞻仰禮拜，光芒隨著皇帝的步伐旋轉環繞，從中午到下午才消失。皇帝對於佛法，深深地敬重和信任。永平十四年（71年），五嶽的道士褚善信、費叔才等人嫉妒佛教，斥責說佛法虛偽。攝摩騰和竺法蘭稟告皇帝說：『我們的佛法是出世間法，水火不能損壞。』請求與道士們驗證。皇帝召來褚善信等人，他們拿出所有的奇經秘訣，與沙門（和尚）所持的梵文經書，在正月十五日，築壇用火驗證。火燒起來后，道士們的經書全部燒燬，只有佛經和佛像完好無損。褚善信等人感到慚愧而死。道士們全部叩首欽佩信服。竺法蘭在大眾之中，即唱偈語說：『狐貍不是獅子的同類，燈火不是日月的光明，池塘不是江海的容納，小丘沒有山嶽的榮耀。法雲覆蓋世界，善良的種子得以萌發。顯現神通希有之法，處處化度眾生。』從此皇帝更加驚異，攝摩騰和竺法蘭學習漢語，很久之後翻譯了《四十二章經》、《十地斷結》、《佛本生》、《法海藏》、《佛本行》等五部經。永平十六年（73年），攝摩騰圓寂。竺法蘭自己翻譯了經書五部十三卷。
（甲戌年）第二十祖阇夜多（Jayata），將佛法傳給婆修盤頭（Vasubandhu）。
阇夜多，北天竺國人，智慧深邃，教化引導了無數人。後來到了羅閱城（Rajagriha），宣揚頓悟之教。那裡有一群學眾，只崇尚辯論，為首的人，名叫婆修盤頭（Vasubandhu），（意思是普遍）。
【English Translation】 English version As recorded in the annotations. King Ashoka (an Indian emperor of the Maurya Dynasty, c. 304–232 BCE) enshrined the relics of the Tathagata (another name for Buddha) throughout the world, totaling 84,000 locations. Currently, within the territory of Zhendan (ancient name for China), there are nineteen places, and this is one of them. The emperor (referring to Emperor Ming of Han, Liu Zhuang, 28-75) was greatly surprised and immediately went to pay homage in person. Suddenly, a halo appeared above the tomb, and the three bodies (the three forms of Buddha) manifested within the light. The guards shouted 'Long live the emperor!' The emperor rejoiced and said, 'If it were not for encountering these two great Bodhisattvas (referring to Kasyapa Matanga and Dharmaraksha), how would I know of the blessings left by the supreme sage (referring to Buddha)?' Therefore, he issued an edict to build a pagoda there, following the system of Kasyapa Matanga and Dharmaraksha. The pagoda was built with nine stories, 200 feet high. The following year, the light appeared again, and a golden hand extended from the top of the pagoda for about a foot, like crystal, from which a rich heavenly fragrance could be smelled. The emperor personally went to admire and pay homage, and the light revolved around the emperor's steps, disappearing from noon to afternoon. The emperor deeply respected and trusted the Buddha's teachings. In the fourteenth year of Yongping (71 CE), the Taoist priests Chu Shanxin, Fei Shucai, and others from the Five Mountains were jealous of Buddhism and denounced the Buddha's teachings as false. Kasyapa Matanga and Dharmaraksha reported to the emperor, saying, 'Our Buddha's teachings are transcendent, and water and fire cannot destroy them.' They requested to verify with the Taoist priests. The emperor summoned Chu Shanxin and others, and they brought out all their secret scriptures, along with the Sanskrit scriptures held by the Shramanas (monks), and on the fifteenth day of the first month, they built an altar to verify with fire. When the fire started, all the Taoist priests' scriptures were burned, but only the Buddhist scriptures and images remained intact. Chu Shanxin and others felt ashamed and died. All the Taoist priests kowtowed in admiration and submission. Dharmaraksha, in the midst of the crowd, immediately chanted a verse, saying, 'The fox is not of the same kind as the lion, the lamp is not as bright as the sun and moon, the pond cannot contain the ocean, and the hill has no glory of the mountains. The clouds of Dharma cover the world, and the seeds of goodness can sprout. Manifesting miraculous and rare Dharma, transforming sentient beings everywhere.' From then on, the emperor was even more amazed. Kasyapa Matanga and Dharmaraksha learned Chinese, and after a long time, translated the Sutra of Forty-two Chapters, Ten Stages of Disconnection, Buddha's Birth Stories, Dharma Sea Treasury, Buddha's Deeds, and other five sutras. In the sixteenth year of Yongping (73 CE), Kasyapa Matanga passed away. Dharmaraksha himself translated five sutras in thirteen volumes.
In the year of Jiaxu, the twentieth patriarch Jayata transmitted the Dharma to Vasubandhu.
Jayata, a native of North India, had profound wisdom and guided countless people. Later, he went to Rajagriha and propagated the teachings of sudden enlightenment. There was a group of students there who only admired debate, and the leader was named Vasubandhu (meaning 'universal').
行)常一食不臥。六時禮佛。清凈無慾。為眾所歸。夜多將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。夜多曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。夜多曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。發無漏智。歡喜讚歎。夜多又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告遍行曰。吾適對眾挫抑。仁者得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師于智者月凈。記我非久當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過以來。聞諸惡言。如風如響。況今獲飲無上甘露。而反生熱惱耶。惟愿大慈。以妙道垂誨。夜多曰。汝久植德本。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。夜多既付法已。于其座上。以首倒植。像娑羅樹枝。奄然而化。眾欲阇維。百千人舉之不能。乃
至諸羅漢以神力舉之。亦不能動。眾乃炷香祝之。遂頹然委地。阇維。收舍利建塔。當此土後漢明帝十七年甲戌也○初月支國王。聞夜多德風。躬詣問法。脩敬已。請開演。夜多曰。大王來時好道。今去亦如來時。王歎服。
(丁巳)二十一祖婆修盤頭傳法摩拏羅
婆修盤頭。羅閱城人。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔。而求嗣焉。一夕母夢。吞明暗二珠。覺而有孕。經七日。有一羅漢名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席云。回禮法身大士。光蓋罔測其繇。遂取一寶珠跪獻。試其真偽。賢眾即受之。殊無遜謝。光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。賢眾曰。我受禮納殊。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故吾避之。非重女人也。賢眾又曰。汝婦當一乳而生二子。一名婆修盤頭。則吾所尊者也。二名芻尼。(此云野鵲子)昔如來雪山修道。芻尼巢于頂上。佛既成道。芻尼受報。為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。后一月果誕二子。尊者婆修盤頭。年十五。禮光度羅漢出家。感毗婆訶菩薩與之授戒。行化至那提國。彼王名常自在。有二子。長名摩訶羅。次名摩拏羅。王問盤
【現代漢語翻譯】 現代漢語譯本 眾羅漢用神力抬他，也不能移動。眾人於是點香祈禱，他才頹然倒地。火化后，收取捨利建造佛塔。正當此地後漢明帝十七年甲戌年（73年）。當初月支國王，聽聞夜多德的聲名，親自前去請教佛法。行過敬禮后，請求開示。夜多說：『大王來時心懷向道之心，離去時也應如來時一樣。』國王聽后歎服。
（丁巳）二十一祖婆修盤頭將佛法傳給摩拏羅
婆修盤頭，是羅閱城人，姓毗舍佉。父親名叫光蓋，母親名叫嚴一。家境富裕卻沒有兒子。父母向佛塔祈禱，求得子嗣。一天晚上，母親夢見吞下明暗兩顆珠子，醒來后就有了身孕。過了七天，有一位名叫賢眾的羅漢來到他們家。光蓋設宴款待，賢眾端坐接受。嚴一出來拜見，賢眾避開座位說：『我回避的是禮拜法身大士。』光蓋不明白其中的緣由，於是取出一顆寶珠跪著獻上，試探他的真偽。賢眾隨即接受，毫不推辭。光蓋忍不住問道：『我是丈夫，行禮您不顧，我的妻子有什麼德行，讓您要避開呢？』賢眾說：『我接受你的禮和寶珠，是爲了給你帶來福報。你的妻子懷有聖子，出生后將成為世間的明燈和智慧的太陽，所以我才避開她，並非是看重女人。』賢眾又說：『你的妻子將會一胎生下兩個兒子，一個名叫婆修盤頭，就是我所尊敬的人。另一個名叫芻尼（意思是野鵲子）。過去如來在雪山修行時，芻尼在佛的頭頂上築巢。佛陀成道后，芻尼受到報應，轉世為那提國王。佛陀曾預言說：你將在第二個五百年時，出生在羅閱城毗舍佉家，與聖人同胞。現在果然應驗了。』後來一個月後果然生下兩個兒子。尊者婆修盤頭，十五歲時，拜光度羅漢為師出家，感應到毗婆訶菩薩為他授戒。他前往那提國弘揚佛法，那提國的國王名叫常自在，有兩個兒子，長子名叫摩訶羅，次子名叫摩拏羅。國王問盤
【English Translation】 English version The Arhats used their divine powers to lift him, but they could not move him. The crowd then lit incense and prayed, and he collapsed to the ground. After cremation, his relics were collected and a pagoda was built. This was in the seventeenth year of Emperor Ming of the Later Han Dynasty, the year Jiaxu (73 AD). Initially, the king of Yuezhi, hearing of the virtue of Yetuo, personally went to inquire about the Dharma. After paying his respects, he requested instruction. Yetuo said, 'When the Great King comes, he has a mind for the Way; when he leaves, he should be as he was when he came.' The king sighed in admiration.
(Ding Si) The twenty-first patriarch, Vasubandhu, transmitted the Dharma to Manura.
Vasubandhu was a native of Luoyue City, with the surname Vishakha. His father was named Guanggai, and his mother was named Yanyi. The family was wealthy but had no children. The parents prayed at the Buddhist pagoda, seeking offspring. One night, the mother dreamed of swallowing two bright and dark pearls, and awoke to find herself pregnant. After seven days, an Arhat named Xianzong came to their home. Guanggai prepared a feast, and Xianzong sat upright and accepted it. Yanyi came out to pay her respects, and Xianzong avoided the seat, saying, 'I am avoiding paying respects to the Dharma-body Mahasattva.' Guanggai did not understand the reason, so he took out a precious pearl and knelt to offer it, testing its authenticity. Xianzong immediately accepted it, without any hesitation. Guanggai could not help but ask, 'I am a husband, and you do not heed my courtesy; what virtue does my wife have that you avoid her?' Xianzong said, 'I accept your courtesy and the pearl to bring you blessings. Your wife is pregnant with a holy child, who will be a lamp and the sun of wisdom for the world when he is born, so I avoid her, not because I value women.' Xianzong also said, 'Your wife will give birth to two sons in one birth, one named Vasubandhu, whom I respect. The other is named Chuni (meaning wild magpie). In the past, when the Tathagata was practicing the Way in the Snow Mountains, a Chuni nested on top of the Buddha's head. After the Buddha attained enlightenment, the Chuni received retribution and was reborn as the king of Natidi. The Buddha prophesied, "You will be born in the Vishakha family of Luoyue City in the second five hundred years, as a sibling of the saint. Now it has indeed come to pass." Later, after a month, she indeed gave birth to two sons. The Venerable Vasubandhu, at the age of fifteen, took Guangdu Arhat as his teacher and became a monk, and sensed that Vipavaha Bodhisattva bestowed precepts upon him. He went to Natidi to propagate the Dharma. The king of Natidi was named Chang Zizai, and he had two sons, the elder named Maharora and the younger named Manura. The king asked Pan
頭曰。羅閱城土風。與此何異。答曰。彼曾三佛出世。今王國有二師化導。王曰。二師者誰。答曰。佛記。第二五百年。有二神力大士。出家繼聖。一即王之次子摩拏羅。吾雖德薄。亦當其一。初那提國有惡象為害。拏羅生而像息。至是三十年矣。人尚不知其所以息。王方同盤頭語。忽使者報。有象巨萬逼城。王憂之。盤頭曰。拏羅出患解矣。王試命拏羅出。拏羅遂出城南。向象撫腹大喝。城為震動。群像顛仆。頃皆馳散。至是人始知。三十年之安。以拏羅也。王大敬信。命拏羅。依盤頭出家。盤頭即與授具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。付法已。踴身高半繇旬。屹然而住。四眾告曰。愿尊者無為神通。我輩欲收舍利。遂復座入寂。阇維舍利建塔。當此土後漢安帝十二年丁巳也。
佛祖綱目卷第二十 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十一(秋字號)
甲子(漢安帝延光三年起)丙寅(順帝永建元年)壬申(改陽嘉)丙子(改永和)壬午(改漢安)甲申(改建庸)乙酉(沖帝永嘉元年)丙戌(質帝本初元年)丁亥(桓帝建和元年)庚寅(改和平)辛卯(改元嘉)癸巳(改永興)乙未(改永壽)戊戌(改延熹)丁未(改永康
【現代漢語翻譯】 頭陀（頭陀：佛教修行者）問道：『羅閱城（羅閱城：古代印度城市）的風土人情，與這裡有什麼不同？』 盤頭（盤頭：僧人名字）答道：『那裡曾經有三位佛陀出世，現在國王的國有兩位大師教化。』 國王問道：『兩位大師是誰？』 盤頭答道：『佛陀曾經預言，在第二個五百年，有兩位具有神通力的大士出家繼承聖業，一位就是國王的次子摩拏羅（摩拏羅：人名）。我雖然德行淺薄，也應當是其中之一。當初那提國（那提國：古代印度國家）有惡象為害，摩拏羅出生后，像患就平息了。到現在已經三十年了，人們尚且不知道象患平息的原因。』 國王正與盤頭交談時，忽然使者來報，有數百萬頭大象逼近城池，國王非常憂慮。 盤頭說：『摩拏羅出去，禍患就解除了。』 國王試著命令摩拏羅出去。摩拏羅於是出城南，面向大象撫摸它們的肚子，大聲呵斥，城池都為之震動，群像顛仆，頃刻間都逃散了。到這時人們才知道，三十年的平安，是因為有摩拏羅。 國王非常敬佩信服，命令摩拏羅跟隨盤頭出家。盤頭就為他授具足戒，並傳授了法偈：『泡影幻化一樣沒有阻礙，為何不能了悟？通達佛法就在其中，不是現在也不是過去。』 傳法完畢后，盤頭踴身升到空中半由旬（由旬：古印度長度單位）高，屹立不動。四眾弟子稟告說：『希望尊者不要再顯現神通，我們想收取您的舍利。』於是盤頭回到座位入寂。火化后得到舍利，並建塔供奉。這件事發生在我國後漢安帝（劉祜，94-125）延光十二年丁巳（129）年。 《佛祖綱目》卷第二十 卍新續藏第 85 冊 No. 1594 《佛祖綱目》 《佛祖綱目》卷第二十一(秋字號) 甲子（漢安帝（劉祜，94-125）延光三年(124)起）丙寅（順帝（劉保，115-144）永建元年(126)）壬申（改陽嘉(132)）丙子（改永和(136)）壬午（改漢安(142)）甲申（改建庸(144)）乙酉（沖帝（劉炳，143-145）永嘉元年(145)）丙戌（質帝（劉纘，138-146）本初元年(146)）丁亥（桓帝（劉志，132-167）建和元年(147)）庚寅（改和平(150)）辛卯（改元嘉(151)）癸巳（改永興(153)）乙未（改永壽(155)）戊戌（改延熹(158)）丁未（改永康(167)）
【English Translation】 The Thutuo (頭陀: Buddhist practitioner) asked: 'What are the differences between the customs of Luoyue City (羅閱城: an ancient Indian city) and here?' Pantou (盤頭: a monk's name) replied: 'There were three Buddhas who appeared in that place, and now there are two great masters who are teaching in the king's country.' The king asked: 'Who are the two great masters?' Pantou replied: 'The Buddha once predicted that in the second five hundred years, there would be two great men with supernatural powers who would become monks and continue the holy work. One is the king's second son, Monaluo (摩拏羅: a person's name). Although my virtue is shallow, I should also be one of them. In the past, the country of Natiguo (那提國: an ancient Indian country) suffered from the harm of evil elephants. After Monaluo was born, the elephant disaster subsided. It has been thirty years now, and people still do not know the reason why the elephant disaster subsided.' While the king was talking with Pantou, a messenger suddenly reported that millions of elephants were approaching the city, and the king was very worried. Pantou said: 'If Monaluo goes out, the disaster will be resolved.' The king tried to order Monaluo to go out. So Monaluo went out of the south gate of the city, faced the elephants, stroked their bellies, and shouted loudly, and the city shook. The elephants fell down and scattered in an instant. At this time, people realized that the thirty years of peace were because of Monaluo. The king greatly admired and believed in him, and ordered Monaluo to become a monk with Pantou. Pantou then gave him the full precepts and passed on the Dharma verse: 'Bubbles and illusions are equally unobstructed, why can't you understand? Understanding the Dharma is in it, not now or in the past.' After the Dharma transmission was completed, Pantou jumped up into the air to a height of half a Yojun (由旬: an ancient Indian unit of length), standing still. The fourfold assembly reported: 'We hope that the venerable one will not show supernatural powers again, we want to collect your relics.' So Pantou returned to his seat and entered Nirvana. After cremation, relics were obtained, and a pagoda was built for worship. This happened in the twelfth year of the reign of Emperor An of the Later Han Dynasty (劉祜, 94-125) , Ding Si year (129). 《Outline of the Patriarchs of the Buddha》Volume 20 卍 New Continued Collection Volume 85 No. 1594 《Outline of the Patriarchs of the Buddha》 《Outline of the Patriarchs of the Buddha》Volume 21 (Autumn Character) Jiazi (Starting from the third year of Emperor An of the Han Dynasty (劉祜, 94-125) , Yanguang (124)) Bingyin (First year of Yongjian of Emperor Shun (劉保, 115-144) (126)) Renshen (Changed to Yangjia (132)) Bingzi (Changed to Yonghe (136)) Renwu (Changed to Han'an (142)) Jiashen (Changed to Jianyong (144)) Yiyou (First year of Yongjia of Emperor Chong (劉炳, 143-145) (145)) Bingxu (First year of Benchu of Emperor Zhi (劉纘, 138-146) (146)) Dinghai (First year of Jianhe of Emperor Huan (劉志, 132-167) (147)) Gengyin (Changed to Heping (150)) Xinmao (Changed to Yuanjia (151)) Guisi (Changed to Yongxing (153)) Yiwei (Changed to Yongshou (155)) Wuxu (Changed to Yanxi (158)) Dingwei (Changed to Yongkang (167))
)戊申(靈帝建寧元年)壬子(改嘉平)戊午(改光和)癸亥(漢靈帝光和六年止)
戊子。安息國沙門安清。字世高。至京譯經。庚戌。譯成九十五部。凡一百一十五卷。辛亥。清至廬山。有䢼亭廟神甚靈。會三十餘船。奉牲請福。神輒降語曰。舟有沙門。可與請來。客請清至。神復降語曰。吾昔與子。俱出家學道。吾好施而多嗔。今為廟神。壽盡旦夕。復恐墮地獄。吾有縑千段。並雜寶物。可為立法營塔。使生善處。清使出形。神現大蟒。悲淚如雨。清取絹物。辭別而去。清至豫章。為建大安寺。(因安得名)乃江淮建塔之始也。俄而神逝。報云。得生善處。後人于山西澤中。見死蟒頭尾數里。今潯陽縣。有大蛇村。存焉。
(乙巳)二十二祖摩拏羅傳法鶴勒那
摩拏羅。姓剎帝利。父常自在王。年三十。遇婆修盤頭。遂出家傳法。至西印度。彼國王名得度。瞿曇種族。事佛精進。一日於行道處。忽現一塔。高一尺四寸。其色青玄。眾莫能舉。王即大會梵行禪觀咒術三眾。問塔所繇。眾莫能知。摩拏羅曰。此塔阿育王所造。佛舍利塔也。四面示相。前則尸毗王割股飼鷹救鴿。后則慈力王剜身燃燈。左則薩埵太子投崖飼虎。右則月光王捐舍寶首。四面皆是釋迦世尊宿世修道之跡。今王有緣。故出
【現代漢語翻譯】 現代漢語譯本： 戊申年（漢靈帝建寧元年，公元168年），壬子年（改元嘉平），戊午年（改元光和），癸亥年（漢靈帝光和六年，公元183年止）。
戊子年（公元188年）。安息國（古國名，位於今伊朗一帶）沙門（出家修行的僧人）安清，字世高，來到京城翻譯佛經。庚戌年（公元190年），譯成九十五部，共一百一十五卷。辛亥年（公元191年），安清到達廬山。那裡有個䢼亭廟的神非常靈驗。當時有三十多條船，帶著祭品祈求神靈賜福。神靈降下神諭說：『船上有沙門，可以請他過來。』客人請安清到廟裡，神靈再次降下神諭說：『我過去和你一起出家修道，我喜歡佈施但又容易嗔怒，現在做了廟神，壽命將盡，而且擔心會墮入地獄。我有一千段縑帛，還有各種寶物，可以用來為我建塔，使我能轉生到好的地方。』安清讓他顯出原形，神靈現出一條大蟒蛇，悲傷地流淚如雨。安清取走縑帛和寶物，告別離去。安清到達豫章（今江西省南昌市），在那裡建造了大安寺（因為安清而得名），這是江淮地區建造佛塔的開始。不久，神靈逝去，傳來訊息說，他已經轉生到好的地方。後來有人在山西的沼澤中，看到一條死蟒，頭尾相距數里。現在潯陽縣（今江西省九江市），還有大蛇村存在。
（乙巳年）第二十二祖摩拏羅（Manura），將佛法傳給鶴勒那（Haklena）。
摩拏羅，姓剎帝利（統治階級），父親是常自在王。三十歲時，遇到婆修盤頭（Vasubandhu），於是出家傳法。到達西印度，那裡的國王名叫得度，是瞿曇（Gautama）種族，信奉佛法非常精進。一天，在行道的地方，忽然出現一座塔，高一尺四寸，顏色青黑，眾人無法舉起。國王於是召集梵行（清凈的修行者）、禪觀（禪定觀修者）、咒術（修習咒語者）三眾，詢問這座塔的來歷。眾人都不知道。摩拏羅說：『這座塔是阿育王（Ashoka）所建造的佛舍利塔。四面都顯示著過去的景象，前面是尸毗王（Shibi）割肉喂鷹救鴿，後面是慈力王（Cilika）剜身燃燈，左面是薩埵太子（Sattva）投身喂虎，右面是月光王（Candraprabha）捐舍寶貴的頭顱。四面都是釋迦世尊（Sakyamuni）過去世修道的足跡。現在國王您有緣分，所以它才出現。』
【English Translation】 English version: In the year of Wushen (the first year of Jianning during the reign of Emperor Ling of Han, 168 AD), the year of Renzi (the era name was changed to Jiaping), the year of Wuwu (the era name was changed to Guanghe), and the year of Guihai (the sixth year of Guanghe during the reign of Emperor Ling of Han, ending in 183 AD).
In the year of Wuzi (188 AD), the Shramana (a wandering ascetic or monk) An Qing from the country of Anxi (an ancient country, located in present-day Iran), whose courtesy name was Shi Gao, arrived in the capital to translate Buddhist scriptures. In the year of Gengxu (190 AD), he translated ninety-five works, totaling one hundred and fifteen volumes. In the year of Xinhai (191 AD), An Qing arrived at Mount Lu. There was a very efficacious deity in the Quting Temple there. At that time, there were more than thirty boats, offering sacrifices to pray for blessings from the deity. The deity descended and said: 'There is a Shramana on the boat, you can invite him over.' The guests invited An Qing to the temple, and the deity descended again and said: 'I used to practice the Dharma with you when we were both monks. I liked to give alms but was prone to anger. Now I am a temple deity, and my lifespan is coming to an end. I am also afraid of falling into hell. I have a thousand bolts of silk, as well as various treasures, which can be used to build a pagoda for me, so that I can be reborn in a good place.' An Qing asked him to reveal his original form, and the deity appeared as a large python, shedding tears like rain. An Qing took the silk and treasures, bid farewell, and left. An Qing arrived at Yuzhang (present-day Nanchang City, Jiangxi Province), where he built the Da'an Temple (named after An Qing), which was the beginning of pagoda construction in the Jianghuai area. Soon after, the deity passed away, and news came that he had been reborn in a good place. Later, someone saw a dead python in a swamp in Shanxi, with its head and tail several miles apart. Today, in Xunyang County (present-day Jiujiang City, Jiangxi Province), there is still a Dashe Village (Big Snake Village).
In the year of (Yisi), the twenty-second patriarch Manura (摩拏羅) transmitted the Dharma to Haklena (鶴勒那).
Manura, whose surname was Kshatriya (the warrior and ruling class), his father was King Chang Zizai. At the age of thirty, he met Vasubandhu (婆修盤頭), and then he renounced his home and transmitted the Dharma. Arriving in West India, the king there was named Dedu, of the Gautama (瞿曇) clan, and was very diligent in his devotion to Buddhism. One day, in a place for practicing the Way, a pagoda suddenly appeared, one foot and four inches tall, with a dark blue color, and no one could lift it. The king then summoned the three groups of Brahmacarya (pure practitioners), Dhyana observers (meditation practitioners), and Mantra practitioners (those who practice mantras), and asked about the origin of the pagoda. No one knew. Manura said: 'This pagoda was built by King Ashoka (阿育王) and is a stupa containing the Buddha's relics. The four sides show past events: the front is King Shibi (尸毗王) cutting off his flesh to feed the hawk and save the dove, the back is King Cilika (慈力王) gouging out his body to light lamps, the left is Prince Sattva (薩埵太子) throwing himself off a cliff to feed the tiger, and the right is King Candraprabha (月光王) donating his precious head. All four sides are traces of Shakyamuni (釋迦世尊) practicing the Way in past lives. Now, Your Majesty has an affinity, so it has appeared.'
現耳。言已。舉之。王大悅。遂謂摩拏羅曰。敢問法要。答曰。佛法能具七事去三物。乃可學。王問三物七事為何。答曰。所去三物。貪嗔癡。所具七事。大慈歡喜無我勇猛饒益降魔無證。人所以明瞭不明瞭以此耳。王聞已曰。至聖難逢。世樂非久。即傳位太子出家。七日而證四果。拏羅深加慰誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往耶。拏羅於是焚香。遙語月支國鶴勒那比丘曰。汝教導鶴眾。道果將證。宜自知之。時勒那為彼國王寶印。說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰西印土摩拏羅尊者將至。此信香也。王與勒那。俱西向作禮。拏羅亦以手東向。三點于地答之。即辭得度。與其具通眾。凌虛而往。勒那與寶印。迎拏羅。至王宮供養。異日勒那問曰。我止林間。已經九白。(印土以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。拏羅曰。此子于第五劫中。生妙喜國。婆羅門家。曾以旃檀。施於佛宇。作槌撞鐘。受報聰敏。為眾欽仰。又問。我有何緣。而感鶴眾。拏羅曰。汝第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子。咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師嘗說法。于食等者。於法亦等。今既不然
{ "translations": [ "現代漢語譯本", "現耳（現在聽到了）。言已（說完）。舉之（舉起某物，此處指佛法）。王大悅（國王非常高興）。遂謂摩拏羅（於是對摩拏羅說）：『敢問法要（請問佛法的要義）。』答曰（回答說）：『佛法能具七事去三物（佛法能夠具備七件事，去除三種事物），乃可學（才可以學習）。』王問三物七事為何（國王問什麼是三種事物，什麼是七件事）？答曰（回答說）：『所去三物（所要去除的三種事物）：貪（貪婪）、嗔（嗔恨）、癡（愚癡）。所具七事（所要具備的七件事）：大慈（偉大的慈悲）、歡喜（歡喜心）、無我（沒有我執）、勇猛（勇猛精進）、饒益（饒益眾生）、降魔（降伏煩惱）、無證（不執著于證悟）。人所以明瞭不明瞭以此耳（人們之所以明瞭或不明瞭佛法，就是因為這些）。』王聞已曰（國王聽了之後說）：『至聖難逢（至高的聖人難以遇到），世樂非久（世間的快樂不會長久）。』即傳位太子出家（於是將王位傳給太子，自己出家）。七日而證四果（七天就證得了四果阿羅漢）。拏羅深加慰誨曰（摩拏羅深深地加以慰問和教誨說）：『汝居此國（你居住在這個國家），善自度人（好好地度化人們）。今異域有大法器（現在其他地方有可以弘揚大法的人），吾當往化（我應當前去教化）。』得度曰（得度說）：『師應跡十方（老師您應化在十方世界），動念當至（動一個念頭就應該到達），寧勞往耶（何必親自前往呢）？』拏羅於是焚香（摩拏羅於是焚香），遙語月支國鶴勒那比丘曰（遙遠地對月支國的鶴勒那（Hèlèna）比丘說）：『汝教導鶴眾（你教導鶴群），道果將證（道果將要證得），宜自知之（應該自己知道）。』時勒那為彼國王寶印（當時勒那為那個國王寶印（Bǎoyìn）），說修多羅偈（宣說修多羅的偈頌），忽睹異香成穗（忽然看到奇異的香氣結成穗狀）。王曰（國王說）：『是何祥也（這是什麼祥瑞）？』曰（回答說）：『西印土摩拏羅尊者將至（西印度（Xī Yìndù）的摩拏羅（Móná luó）尊者將要來到），此信香也（這是他傳遞資訊的香）。』王與勒那（國王和勒那），俱西向作禮（都向西邊作禮）。拏羅亦以手東向（摩拏羅也用手向東），三點于地答之（在地上點了三下作為迴應）。即辭得度（於是告別得度），與其具通眾（和他的所有弟子），凌虛而往（騰空而去）。勒那與寶印（勒那和寶印），迎拏羅（迎接摩拏羅），至王宮供養（到王宮供養）。異日勒那問曰（有一天勒那問道）：『我止林間（我住在林間），已經九白（已經九年了）。(印土以一年為一白)有弟子龍子者（有個弟子叫龍子（Lóngzǐ）），幼而聰慧（從小就聰明智慧）。我於三世推窮（我用三世來推究），莫知其本（不知道他的來歷）。』拏羅曰（摩拏羅說）：『此子于第五劫中（這個孩子在第五劫中），生妙喜國（出生在妙喜國），婆羅門家（婆羅門家庭）。曾以旃檀（曾經用旃檀），施於佛宇（佈施給佛寺），作槌撞鐘（製作木槌敲鐘）。受報聰敏（因此得到聰敏的果報），為眾欽仰（被大眾欽佩仰慕）。』又問（又問）：『我有何緣（我有什麼因緣），而感鶴眾（而感得鶴群）？』拏羅曰（摩拏羅說）：『汝第四劫中（你在第四劫中），嘗為比丘（曾經是比丘），當赴會龍宮（將要前往龍宮參加法會）。汝諸弟子（你的弟子們），咸欲隨從（都想跟隨）。汝觀五百眾中（你觀察五百人中），無有一人堪任妙供（沒有一個人能夠勝任殊勝的供養）。時諸弟子曰（當時弟子們說）：『師嘗說法（老師您曾經說法），于食等者（在食物上平等的人），於法亦等（在佛法上也平等）。今既不然（現在既然不是這樣）……』" ], "english_translations": [ "English version", "He heard it. Having spoken, he raised it. The king was greatly pleased and said to Mana Luo (摩拏羅): 'May I ask about the essentials of the Dharma?' He replied: 'The Buddha-dharma can possess seven things and remove three things, then it can be learned.' The king asked what the three things and seven things were. He replied: 'The three things to be removed are greed, hatred, and delusion. The seven things to be possessed are great compassion, joy, selflessness, courage, benefiting others, subduing demons, and non-attachment to attainment. People are enlightened or unenlightened because of these.' Having heard this, the king said: 'It is difficult to meet a supreme sage, and worldly pleasures are not lasting.' He then passed the throne to the crown prince and became a monk. In seven days, he attained the fourth fruit (Arhat). Mana Luo deeply comforted and instructed him, saying: 'You reside in this country and diligently liberate people. Now, in another region, there is a great vessel of Dharma, and I shall go to transform him.' De Du (得度) said: 'Teacher, you respond to the ten directions, and a thought will bring you there. Why bother to go?' Thereupon, Mana Luo burned incense and remotely spoke to the Bhiksu He Le Na (鶴勒那) in the country of Yue Zhi (月支): 'You are teaching the crane assembly, and the fruit of the path is about to be realized. You should know this yourself.' At that time, He Le Na was explaining the Sutra verses for King Bao Yin (寶印). Suddenly, he saw strange incense forming into ears of grain. The king said: 'What is this auspicious sign?' He replied: 'The Venerable Mana Luo from West India (西印度) is about to arrive; this is the incense of his message.' The king and He Le Na both bowed towards the west. Mana Luo also pointed his hand eastward and tapped the ground three times in response. He then bid farewell to De Du and, with all his disciples, ascended into the sky and departed. He Le Na and Bao Yin welcomed Mana Luo and offered him alms in the royal palace. One day, He Le Na asked: 'I have been dwelling in the forest for nine years (In India, one year is counted as one white). I have a disciple named Long Zi (龍子) who is intelligent from a young age. I have investigated his origins through the three lifetimes, but I do not know his root.' Mana Luo said: 'This child, in the fifth kalpa, was born in the country of Miao Xi (妙喜) in a Brahmin family. He once offered sandalwood to a Buddhist temple and made a mallet to strike the bell. He received the reward of intelligence and is admired by all.' He also asked: 'What is my karmic connection that I attract the crane assembly?' Mana Luo said: 'In your fourth kalpa, you were once a Bhiksu who was about to attend a gathering in the Dragon Palace. All your disciples wished to follow you. You observed that among the five hundred, there was not one capable of making exquisite offerings. At that time, the disciples said: \'Teacher, you have said that those who are equal in food are also equal in Dharma. Now that it is not so...\'" ] }
。何聖之有。汝即令赴會。坐是濫食。報為羽族。師弟夙緣。故今相隨。勒那曰。以何方便。令彼解脫。拏羅曰。吾有無上法寶。汝當聽受。化未來際。說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。鶴眾聞偈。飛鳴而去。拏羅即踴身空中。呈十八變。返座指地。發一神泉。復說偈曰。心地清凈泉。能潤於一切。從地而涌出。遍滿十方際。偈已。泊然寂滅。勒那與寶印王。建塔。以奉全身。當此土漢桓帝十九年乙巳也。
佛祖綱目卷第二十一 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十二(收字號)
甲子(漢靈帝中平元年起)庚午(獻帝初平元年)甲戌(漢改興平)丙子(漢改建安)庚子(魏高祖黃初元年)辛丑(蜀漢昭烈章武元年)壬寅(吳太祖黃武元年)癸卯(漢後主建興元年)丁未(魏明帝太和元年)己酉(吳改黃龍)壬子(吳改嘉禾)癸丑(魏改青龍)丁巳(魏改景初)戊午(漢改延熙吳改赤烏)庚申(魏改正始)癸亥(漢後主延熙六年。魏正始四年。吳赤烏六年止)
魏 曹姓。五主。共四十五年 三國 蜀漢劉姓。二主。共四十三年 吳 孫姓。四主。共五十九年
漢初平年中。有牟子。未詳名字。
【現代漢語翻譯】 現代漢語譯本： 什麼才是聖人所具有的呢？你立刻讓他去參加法會，因為他濫食，所以報應為羽族（鳥類）。師兄弟之間有前世的緣分，所以現在跟隨你。勒那問道：『用什麼方法，能讓他解脫呢？』拏羅說：『我有無上的法寶，你應該聽受，用來教化未來的眾生。』（他）說偈語道：『心隨萬境轉，轉處實能幽，隨流認得性，無喜亦無憂。』鶴群聽了偈語，飛鳴而去。拏羅立刻躍身空中，呈現十八種變化，返回座位，用手指地，發出一道神泉，又說偈語道：『心地清凈泉，能潤於一切，從地而涌出，遍滿十方際。』說完偈語后，便寂然圓寂。勒那與寶印王建造佛塔，用來供奉他的全身舍利。這發生在（東）漢桓帝十九年乙巳（177年）。
《佛祖綱目》卷第二十一 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第二十二（收字號）
甲子（漢靈帝中平元年（184年）起）庚午（獻帝初平元年（190年））甲戌（漢改興平（194年））丙子（漢改建安（196年））庚子（魏高祖黃初元年（220年））辛丑（蜀漢昭烈章武元年（221年））壬寅（吳太祖黃武元年（222年））癸卯（漢後主建興元年（223年））丁未（魏明帝太和元年（227年））己酉（吳改黃龍（229年））壬子（吳改嘉禾（232年））癸丑（魏改青龍（233年））丁巳（魏改景初（237年））戊午（漢改延熙吳改赤烏（238年））庚申（魏改正始（240年））癸亥（漢後主延熙六年（243年）。魏正始四年（243年）。吳赤烏六年止（243年））
魏 曹姓，五位君主，共四十五年 三國 蜀漢劉姓，二位君主，共四十三年 吳 孫姓，四位君主，共五十九年
漢初平年間，有牟子，姓名不詳。
【English Translation】 English version: What qualities does a sage possess? You should immediately send him to the Dharma assembly, because of his excessive eating, he is being repaid as a feathered creature (bird). There is a past life connection between the fellow disciples, so he is following you now. Lerana asked: 'What method can be used to liberate him?' Naluo said: 'I have the supreme Dharma treasure, you should listen and receive it, to transform future beings.' He spoke the verse: 'The mind follows the myriad realms and turns, the turning place is truly profound, following the flow, recognize the nature, without joy or sorrow.' The flock of cranes heard the verse, flew away chirping. Naluo immediately leaped into the air, presenting eighteen transformations, returned to his seat, pointed to the ground, and emitted a divine spring, and again spoke the verse: 'The spring of the pure mind, can nourish everything, emerging from the earth, filling the ten directions.' After reciting the verse, he quietly passed into stillness. Lerana and King Baoyin built a pagoda to enshrine his whole-body relics. This happened in the 19th year of the reign of Emperor Huan of the (Eastern) Han Dynasty, Yisi year (177 AD).
Outline of the Buddha Ancestors, Volume 21 卍 New Continued Collection, Volume 85, No. 1594, Outline of the Buddha Ancestors
Outline of the Buddha Ancestors, Volume 22 (Collected Characters)
Jiazi (Starting from the 1st year of Zhongping of Emperor Ling of Han (184 AD)), Gengwu (1st year of Chuping of Emperor Xian (190 AD)), Jiaxu (Han changed to Xingping (194 AD)), Bingzi (Han changed to Jian'an (196 AD)), Gengzi (1st year of Huangchu of Emperor Gaozu of Wei (220 AD)), Xinchou (1st year of Zhangwu of Emperor Zhaolie of Shu Han (221 AD)), Renyin (1st year of Huangwu of Emperor Taizu of Wu (222 AD)), Guimao (1st year of Jianxing of the Later Ruler of Han (223 AD)), Dingwei (1st year of Taihe of Emperor Ming of Wei (227 AD)), Jiyou (Wu changed to Huanglong (229 AD)), Renzi (Wu changed to Jiahe (232 AD)), Guichou (Wei changed to Qinglong (233 AD)), Dingsi (Wei changed to Jingchu (237 AD)), Wuwu (Han changed to Yanxi, Wu changed to Chiwu (238 AD)), Gengshen (Wei changed to Zhengshi (240 AD)), Guihai (6th year of Yanxi of the Later Ruler of Han (243 AD). 4th year of Zhengshi of Wei (243 AD). End of 6th year of Chiwu of Wu (243 AD))
Wei, Cao surname, five rulers, a total of forty-five years Three Kingdoms, Shu Han, Liu surname, two rulers, a total of forty-three years Wu, Sun surname, four rulers, a total of fifty-nine years
During the Chuping years of the Han Dynasty, there was Mouzi, whose name is unknown.
避世隱居。銳志佛道。著理惑三十七篇。極其推崇。梁僧祐律師。收之弘明集○陳思王曹植。字子建。魏武帝操之中子。十歲誦詩書十餘萬言。善屬文。邯鄲淳見而駭嘆。稱為天人。植每讀佛經。留連嗟玩。以為至道之宗。轉讀七聲。升降曲折。世皆則之。游漁山。聞有聲特異。清飏哀婉。因仿之為梵唄。然不好黃老。嘗著辨道論。以見意。
(己丑)二十三祖鶴勒那傳法師子比丘
鶴勒那。(勒即梵語。鶴即華言)月支國人。姓婆羅門。父千勝。母金光。以求子禱於七佛金幢。夢須彌頂有神童。持金環云。我來。及誕。而天雨花。國王以其有神徴。乳于宮中。宮嬪育之。即分身各為其子。有千許。王曰。我無儲嗣。將育爾為太子。今者千身。孰為正子哉。言已。一子放光。忽皆不見。而見於其父母家。王莫能如何。七歲睹民間淫祠。惡其宰殺。入廟叱之。廟貌遂隳。鄉黨稱之為聖子。至年二十二出家。棲一林間九白。誦大般若。感鶴眾相隨。三十得法。行化至中印度。為其王無畏海說法。感日月天子禮拜其前。王目見之。乃問勒那。日月國土。總有多少。勒那曰。千釋迦所化世界。各有百億迷盧日月。我若廣說。即不能盡。王聞忻然。時勒那演無上道。度有緣眾。有上足龍子。蚤夭。其兄師子博通強記
【現代漢語翻譯】 現代漢語譯本 避世隱居，銳意于佛法。著有《理惑論》三十七篇，極受推崇。梁朝的僧祐律師將其收錄于《弘明集》中。 陳思王曹植（192年-232年），字子建，是魏武帝曹操的兒子。十歲時就能背誦詩書十餘萬字，擅長寫作。邯鄲淳見到后驚歎不已，稱他為天人。曹植每次讀佛經，都流連忘返，認為這是至高無上的道理。他轉讀佛經時，能用七種不同的聲調，升降曲折，世人都效仿他。他遊覽漁山時，聽到一種特別的聲音，清揚哀婉，於是模仿它創作了梵唄。然而，他不喜歡黃老之術，曾著有《辨道論》來表達自己的觀點。
（己丑年）第二十三祖鶴勒那（H鶴勒那）尊者傳法給師子比丘（Śīṃhabhikṣu）。
鶴勒那（H鶴勒那，勒是梵語，鶴是漢語）是月支國人。姓婆羅門，父親是千勝，母親是金光。他們向七佛金幢祈求兒子，夢見須彌山頂有一個神童，拿著金環說：『我來了。』等到他出生時，天空下起了花雨。國王認為他有神異的徵兆，便在宮中用宮嬪來哺育他。宮嬪們各自都覺得自己在哺育自己的兒子，大約有一千個。國王說：『我沒有儲君，打算培養你做太子。現在有千個分身，哪個才是真正的兒子呢？』話音剛落，其中一個孩子放出光芒，忽然其他孩子都不見了，只剩下在父母家中出生的那個孩子。國王也無可奈何。他七歲時，看到民間淫祀，厭惡他們的宰殺行為，進入廟中斥責他們，廟宇隨即倒塌。鄉里人稱他為聖子。到了二十二歲時，他出家，居住在樹林中九年，誦讀《大般若經》，感動了鶴群跟隨。三十歲時得法，前往中印度弘法，為國王無畏海（Abhayasamudra）說法，感動了日天子（Sūryadeva）和月天子（Candradeva）在他面前禮拜。國王親眼看到了這一幕，便問鶴勒那：『日月國土，總共有多少？』鶴勒那說：『一千個釋迦牟尼（Śākyamuni）所教化的世界，每個世界都有百億個迷盧山（Sumeru）、太陽和月亮。如果我詳細說，就說不完了。』國王聽了非常高興。當時，鶴勒那演說無上道，度化有緣眾生。有一個上足弟子名叫龍子，早夭。他的哥哥師子博學強記。
【English Translation】 English version He avoided the world and lived in seclusion, with a keen interest in Buddhism. He authored thirty-seven chapters of 'Li Huo Lun' (理惑論, Treatise on Dispelling Confusions), which were highly praised. Lawyer Sengyou of the Liang Dynasty included it in the 'Hongming Ji' (弘明集, Collection for the Propagation and Clarification of Buddhism). Cao Zhi (曹植) (192-232), Prince Si of Chen, courtesy name Zijian (子建), was the son of Emperor Wu of Wei, Cao Cao. At the age of ten, he could recite over 100,000 words of poetry and prose and was skilled in writing. Han Dan Chun was amazed upon seeing him and called him a celestial being. Whenever Cao Zhi read Buddhist scriptures, he lingered and admired them, considering them the essence of the supreme path. When he recited the scriptures, he used seven different tones, with rising and falling inflections, which were imitated by the world. While traveling in Yushan, he heard a unique sound, clear and mournful, and imitated it to create Buddhist chants. However, he did not favor Huang-Lao (黃老, Yellow Emperor and Laozi) thought and once wrote 'Bian Dao Lun' (辨道論, Discourse on Discriminating the Dao) to express his views.
(Ji Chou Year) The Twenty-third Patriarch H鶴勒那 (H鶴勒那) transmitted the Dharma to Bhikshu Śīṃha (師子比丘).
H鶴勒那 (H鶴勒那, '勒' is Sanskrit, '鶴' is Chinese) was a native of Yuezhi (月支) Kingdom. His surname was Brahmin, his father was Qiansheng (千勝), and his mother was Jinguang (金光). They prayed to the Seven Buddhas Golden Pagoda for a son and dreamed of a divine child on the summit of Mount Sumeru, holding a golden ring and saying, 'I am coming.' When he was born, flowers rained from the sky. The king considered it a divine omen and had him nursed in the palace by the concubines. Each concubine felt that she was nursing her own son, numbering about a thousand. The king said, 'I have no heir and intend to raise you as the crown prince. Now there are a thousand bodies, which one is the true son?' As soon as he spoke, one child emitted light, and suddenly all the others disappeared, leaving only the child born in his parents' home. The king could do nothing about it. At the age of seven, he saw the lewd sacrifices of the common people and hated their slaughter, so he entered the temple and rebuked them, and the temple collapsed. The villagers called him a holy child. At the age of twenty-two, he left home and lived in the forest for nine years, reciting the 'Great Prajna Sutra' (大般若經, Mahāprajñāpāramitā Sūtra), which moved the cranes to follow him. At the age of thirty, he attained the Dharma and went to Central India to preach, speaking Dharma to King Abhayasamudra (無畏海), which moved the Sun Deva (Sūryadeva) and Moon Deva (Candradeva) to bow before him. The king saw this with his own eyes and asked H鶴勒那, 'How many Sun and Moon lands are there in total?' H鶴勒那 said, 'In the worlds transformed by a thousand Śākyamuni (釋迦牟尼), each world has a hundred billion Mount Sumerus (迷盧), suns, and moons. If I were to explain in detail, I could not finish.' The king was very pleased to hear this. At that time, H鶴勒那 expounded the unsurpassed path and saved sentient beings with affinity. One of his foremost disciples, named Longzi, died young. His elder brother, Śīṃha (師子), was learned and had a strong memory.
。事婆羅門。將葬龍子。而眾力舉其柩。不能動。勒那謂師子曰。昔汝弟欲冥福汝。而塑一佛像。汝方信婆羅門。投于地。今汝弟雖謝世。猶欲感悟汝。故示斯異。汝亟供像。柩斯舉矣。師子奉命。而柩舉。未幾婆羅門師死。師子乃歸依勒那。問曰。我欲求道。當何用心。勒那曰。汝欲求道。無所用心。曰既無用心。誰作佛事。勒那曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時勒那忽指東北。問曰。是何氣象。師子曰。我見氣如白虹。貫乎天地。復有黑氣五道。橫亙其中。勒那曰。其兆云何。曰莫可知矣。勒那曰。吾滅后五十年。北天竺國。當有難起。嬰在汝身。吾將滅已。今以法眼。付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。師子比丘聞偈欣愜。然未曉將罹何難。勒那乃密示之。言訖。現十八變而歸寂。阇維。各欲分舍利興塔。勒那復現形空中。而說偈曰。一法一切法。一切一法攝。吾身非有無。何分一切塔。大眾聞偈。遂不復分。就䭾都場而建塔。當此土後漢獻帝二十年己丑也。
(辛丑)三藏康僧會行化至吳
康居國大丞相之子。姓康。名僧會。棄俗歸緇。游化至建康。營立茅茨。設像
【現代漢語翻譯】 現代漢語譯本： 師子（Simha，人名）問婆羅門教徒關於安葬龍子（龍的兒子）的事。眾人合力抬龍子的棺柩，卻無法移動。勒那（Harnā，人名）對師子說：『過去你弟弟想為你積冥福，所以塑了一尊佛像，但你當時信奉婆羅門教，把佛像扔在地上。現在你弟弟雖然去世了，仍然想感悟你，所以顯示這種奇異的現象。你趕快供奉佛像，棺柩就能抬起來了。』師子聽從了他的話，棺柩果然被抬起。不久，婆羅門教的導師去世了，師子於是歸依勒那，問道：『我想要尋求真道，應當如何用心？』勒那說：『你想要尋求真道，就不要用心。』師子說：『既然不用心，那誰來做佛事呢？』勒那說：『你如果有所作為，就不是功德；你如果無所作為，那就是佛事。《經》中說：『我所作的功德，是因為沒有『我』的執著。』師子聽了這些話，立刻領悟了佛的智慧。 當時，勒那忽然指著東北方，問道：『那是什麼氣象？』師子說：『我看見氣像一道白虹，貫穿天地，又有五道黑氣，橫在其中。』勒那說：『這預示著什麼？』師子說：『我無法知道。』勒那說：『我去世五十年後，北天竺國（古代印度北部）將有災難發生，這場災難會應在你身上。我將要去世了，現在把法眼傳給你，好好守護它。』於是說偈語：『認識到心性的時候，可以說不可思議。明明白白什麼也得不到，得到的時候說不出知道。』師子比丘聽了偈語，非常高興，但還不明白將要遭遇什麼災難。勒那於是秘密地告訴了他。說完，顯現十八種變化，然後圓寂。火化后，大家想要分舍利建塔。勒那又顯現在空中，說偈語：『一法即一切法，一切法即一法所包含。我的身體不是有也不是無，為什麼要分一切塔呢？』大眾聽了偈語，於是不再分舍利，就在焚化遺體的地方建塔。這發生在東漢獻帝（劉協）建安二十年，己丑年（219）。
（辛丑）三藏康僧會（Kang Senghui，人名）行化至吳 康僧會是康居國（Kangju，中亞古國）大丞相的兒子，姓康，名僧會。他捨棄世俗生活，出家為僧，遊歷教化，來到了建康（今南京）。他搭建茅屋，供奉佛像。
【English Translation】 English version: Simha (a person's name) inquired of the Brahmins about the burial of the Dragon Son (son of a dragon). The crowd worked together to lift the Dragon Son's coffin, but they could not move it. Harnā (a person's name) said to Simha, 'In the past, your younger brother wanted to accumulate merit for you in the afterlife, so he sculpted a Buddha statue, but you, at that time, believed in Brahmanism and threw the Buddha statue on the ground. Now, even though your younger brother has passed away, he still wants to enlighten you, so he is displaying this strange phenomenon. You quickly make offerings to the Buddha statue, and the coffin will be able to be lifted.' Simha listened to his words, and the coffin was indeed lifted. Soon after, the Brahmin teacher passed away, and Simha then took refuge in Harnā, asking, 'I want to seek the true path, how should I use my mind?' Harnā said, 'If you want to seek the true path, do not use your mind.' Simha said, 'If I don't use my mind, then who will perform the Buddha's work?' Harnā said, 'If you have action, then it is not merit; if you have no action, then it is Buddha's work. The Sutra says: 'The merit I have made is because there is no attachment to 'self'. ' Upon hearing these words, Simha immediately understood the wisdom of the Buddha. At that time, Harnā suddenly pointed to the northeast, asking, 'What is that phenomenon?' Simha said, 'I see the phenomenon like a white rainbow, piercing through heaven and earth, and there are five black energies, lying across it.' Harnā said, 'What does this portend?' Simha said, 'I cannot know.' Harnā said, 'Fifty years after my death, there will be a disaster in North India (ancient northern India), and this disaster will befall you. I am about to pass away, and now I pass the Dharma Eye to you, protect it well.' Then he spoke a verse: 'When you recognize the nature of the mind, you can say it is inconceivable. Clearly and plainly, nothing can be obtained, and when you obtain it, you cannot say you know.' The Bhikshu (monk) Simha was very happy upon hearing the verse, but he did not yet understand what disaster he would encounter. Harnā then secretly told him. After speaking, he manifested eighteen transformations and then entered Parinirvana (passed away). After cremation, everyone wanted to divide the relics to build a stupa (pagoda). Harnā then appeared in the air again, speaking a verse: 'One Dharma is all Dharmas, and all Dharmas are contained in one Dharma. My body is neither existent nor non-existent, why divide all the stupas?' The crowd, upon hearing the verse, then no longer divided the relics, and built a stupa at the cremation site. This happened in the twentieth year of Jian'an during the reign of Emperor Xian of the Eastern Han Dynasty (Liu Xie), the year of Jichou (219 AD).
(Xin Chou) The Tripitaka (Buddhist scriptures) master Kang Senghui (a person's name) traveled to Wu to propagate the Dharma. Kang Senghui was the son of the Grand Chancellor of Kangju (an ancient kingdom in Central Asia), his surname was Kang, and his name was Senghui. He abandoned worldly life, became a monk, and traveled to Jiankang (present-day Nanjing) to teach and transform people. He built a thatched hut and enshrined Buddha statues.
行道。吳人以為妖。吳主孫權聞之曰。是漢明帝所夢。佛道之遺風耶。詔至。問狀。會廣陳如來之化因曰。如來化已千年。然靈骨舍利。神應無方。昔育王奉為八萬四千塔。此遺化也。權曰。舍利可得。當爲塔之。茍其無驗。國有常刑。會請期七日。謂其屬曰。佛法廢興。在此一舉。當加意懇求。至期無驗。乃展二七。又無驗。權曰。趣烹之。會默唸。我佛名真慈。必不違我。更請展期又七日。五鼓矣。聞鏗然有聲。起視瓶中。五色錯發。大呼曰。果如吾愿矣。黎明進之。權與公卿聚觀。嘆曰。希世之瑞也。會言。舍利威神。一切世間無能壞者。權使力士捶之砧碎。而光明自若。於是建塔立寺。名其里曰佛陀。寺曰建初。江南塔寺。自此而始。權問太傅闞澤曰。漢明何年。佛教入中國。何緣不及東方。澤曰。永平十一年。佛法初至。計今赤烏四年。一百七十餘年矣。永平十四年。五嶽道士褚善信等。與西僧粗法。善信負妄慚死。凡中國人。例不許出家。無人流佈。加之亂離歲深。方至本國。權曰。孔子制述典訓。教化來葉。老莊修身自玩。放浪山林。歸心澹泊。何事佛為。澤曰。孔老二教。法天制用。不敢違天。佛教諸天奉行。不敢違佛。以此言之。優劣可見也。
佛祖綱目卷第二十二 卍新續藏第 85 冊
【現代漢語翻譯】 現代漢語譯本 行道（傳播佛法）。吳地的人認為這是妖術。吳主孫權聽說了這件事，說：『這莫非是漢明帝（公元28-75年）夢中所見的佛道遺風嗎？』於是下詔召見慧（會）公，詢問情況。慧（會）公於是廣泛地陳述如來佛的教化，說：『如來的教化已經有一千年了，然而靈骨舍利，其神奇的感應沒有窮盡。過去阿育王奉持舍利，建造了八萬四千座塔，這就是佛的遺化啊。』孫權說：『如果能得到舍利，我就為它建造佛塔。如果沒有任何靈驗，國家自有常刑。』慧（會）公請求寬限七天，並對他的弟子們說：『佛法的興盛或衰敗，就在此一舉了。應當更加用心懇求。』到了期限，卻沒有任何靈驗，於是又延長了十四天，仍然沒有靈驗。孫權說：『快把他烹殺了！』慧（會）公默默地念誦：『我的佛陀名號真實慈悲，一定不會違揹我的願望。』再次請求寬限七天。到了第五天五更時分，聽到瓶中發出鏗鏘的聲音。起身察看瓶中，五彩光芒交錯閃耀。大聲呼喊道：『果然如我所愿啊！』黎明時進獻給孫權。孫權與各位公卿聚集觀看，讚歎道：『這是稀世的祥瑞啊！』慧（會）公說：『舍利的威神之力，一切世間都無法摧毀。』孫權讓力士用鐵錘捶打舍利，舍利在鐵砧上粉碎，而光明卻依然如故。於是建造佛塔，建立寺廟，將那個地方命名為佛陀里，寺廟命名為建初寺。江南地區的佛塔寺廟，從此開始。孫權問太傅闞澤說：『漢明帝（公元28-75年）在哪個年間，佛教傳入中國？為何沒有傳到東方？』闞澤說：『永平十一年（公元68年），佛法初次傳入中國，算到如今赤烏四年（公元241年），已經一百七十多年了。永平十四年（公元71年），五嶽的道士褚善信等人，與西方的僧人粗法辯論，褚善信因為虛妄而慚愧死去。凡是漢人，按照慣例不允許出家，沒有人來傳播佛法，加上多年戰亂，所以才傳到本國。』孫權說：『孔子著書立說，制定典章訓誡，教化後世。老子、莊子修身養性，自我玩樂，放浪于山林之間，歸心於淡泊，要佛教做什麼呢？』闞澤說：『孔子、老子的二教，傚法天道而制定規範，不敢違背天道。佛教諸天神都奉行佛法，不敢違背佛。用這些來說，優劣就顯而易見了。』 《佛祖綱目》卷第二十二 卍新續藏第 85 冊
【English Translation】 English version Practicing the Way (spreading the Dharma). The people of Wu considered it sorcery. Sun Quan, the ruler of Wu, heard of this and said, 'Could this be the legacy of the Buddhist path that Emperor Ming of Han (28-75 CE) dreamed of?' So he issued an edict to summon Hui Gong and inquire about the situation. Thereupon, Hui Gong extensively expounded the teachings of the Tathagata, saying, 'The Tathagata's teachings have been around for a thousand years, yet the miraculous responses of the spiritual bone relics are inexhaustible. In the past, King Ashoka revered the relics and built eighty-four thousand pagodas; this is the legacy of the Buddha.' Sun Quan said, 'If relics can be obtained, I will build a pagoda for them. If there is no verification, the state has its usual punishments.' Hui Gong requested a seven-day period and said to his disciples, 'The rise or fall of the Buddha's Dharma depends on this one effort. We should earnestly seek with all our hearts.' When the deadline arrived, there was no verification, so it was extended for another fourteen days, but still no verification. Sun Quan said, 'Quickly boil him!' Hui Gong silently recited, 'My Buddha's name is true compassion, surely he will not go against my wishes.' He requested another seven-day extension. At the fifth watch of the fifth day, a clanging sound was heard in the bottle. He got up to look and saw five-colored lights intertwined. He shouted, 'Indeed, it is as I wished!' At dawn, he presented it to Sun Quan. Sun Quan and the ministers gathered to watch and exclaimed, 'This is a rare auspicious sign!' Hui Gong said, 'The power of the relics is such that nothing in the world can destroy them.' Sun Quan had a strongman hammer the relics, and they shattered on the anvil, but the light remained as before. Thereupon, a pagoda was built, and a temple was established, naming the place Buddhali and the temple Jianchu Temple. The pagodas and temples in Jiangnan began from this point. Sun Quan asked Grand Tutor Kan Ze, 'In which year of Emperor Ming of Han (28-75 CE) did Buddhism enter China? Why did it not reach the East?' Kan Ze said, 'In the eleventh year of Yongping (68 CE), the Buddha's Dharma first arrived. Counting to the fourth year of Chiwu (241 CE), it has been more than one hundred and seventy years. In the fourteenth year of Yongping (71 CE), the Taoist priests Chu Shanxin and others from the Five Peaks debated with the Western monk Cufa. Chu Shanxin died of shame because of his falsehoods. All Han Chinese were not allowed to become monks as a rule, and no one spread the Dharma, plus the years of war and chaos, so it only reached this country now.' Sun Quan said, 'Confucius wrote books and established codes and instructions to educate future generations. Laozi and Zhuangzi cultivated themselves and enjoyed themselves, indulging in the mountains and forests, returning their hearts to simplicity. What need is there for Buddhism?' Kan Ze said, 'The teachings of Confucius and Laozi follow the Way of Heaven and establish norms, not daring to violate Heaven. The gods of Buddhism all uphold the Dharma, not daring to violate the Buddha. From this, the superiority or inferiority is evident.' 《Comprehensive Catalogue of the Buddha's Ancestors》, Volume 22 卍 New Continued Collection, Volume 85
No. 1594 佛祖綱目
佛祖綱目卷第二十三(冬字號)
甲子(漢後主延熙七年。魏正始五年。吳赤烏七年起)己巳(魏嘉平)辛未(吳大元)壬申(吳建興)甲戌(魏正元。吳五鳳)丙子(魏甘露。吳太平)戊寅(漢景耀。吳永安)庚辰(魏景元)甲申(魏咸熙。吳元興)乙酉(晉武帝泰始元年。吳甘露)丙戌(吳寶鼎)己丑(吳建衡)壬辰(吳鳳凰)乙未(晉咸寧。吳天冊)丙申(吳天璽)丁酉(吳天紀)庚子(晉太)庚戌(晉惠帝永熙元年)辛亥(改元康。又改永平)庚申(改永康)辛酉(改永寧)壬戌(改大安)癸亥(晉惠帝大安二年止)
晉。司馬姓。西晉起武帝乙酉。止愍帝丙子。四主共五十二年。東晉起元帝丁丑。止恭帝己未。十二主。共一百四年。二晉共一百五十六年。
(丁卯)二十四祖師子比丘傳法婆舍斯多
師子比丘。中印度人。姓婆羅門。得法遊方。至罽賓國。有沙門波利迦。本習小乘禪觀。其學徒有五。曰禪定。曰知見。曰執相。曰舍相。曰不語。師子謂持不語者曰。佛教勤衍般若。孰為不語。而反佛說耶。謂舍相者曰佛教威儀具足。梵行清白。豈舍相耶。謂執相者曰。佛土清凈。自在無著。何執相耶。謂知見者曰。諸佛知見。無所得故。此
【現代漢語翻譯】 現代漢語譯本
佛祖綱目卷第二十三(冬字號)
甲子(漢後主延熙七年(244)。魏正始五年(244)。吳赤烏七年(244)起)己巳(魏嘉平(249))辛未(吳大元(251))壬申(吳建興(252))甲戌(魏正元(254)。吳五鳳(254))丙子(魏甘露(256)。吳太平(256))戊寅(漢景耀(258)。吳永安(258))庚辰(魏景元(260))甲申(魏咸熙(264)。吳元興(264))乙酉(晉武帝泰始元年(265)。吳甘露(265))丙戌(吳寶鼎(266))己丑(吳建衡(269))壬辰(吳鳳凰(272))乙未(晉咸寧(275)。吳天冊(275))丙申(吳天璽(276))丁酉(吳天紀(277))庚子(晉太(280))庚戌(晉惠帝永熙元年(290))辛亥(改元康(291)。又改永平(291))庚申(改永康(300))辛酉(改永寧(301))壬戌(改大安(302))癸亥(晉惠帝大安二年(303)止)
晉。司馬姓。西晉起武帝乙酉(265)。止愍帝丙子(316)。四主共五十二年。東晉起元帝丁丑(317)。止恭帝己未(420)。十二主。共一百四年。二晉共一百五十六年。
(丁卯(247))二十四祖師子比丘傳法婆舍斯多（Vasubandhu）
師子比丘（Simha Bhiksu）。中印度人。姓婆羅門。得法遊方。至罽賓國（Kashmir）。有沙門波利迦。本習小乘禪觀。其學徒有五。曰禪定。曰知見。曰執相。曰舍相。曰不語。師子謂持不語者曰。佛教勤衍般若（Prajna，智慧）。孰為不語。而反佛說耶。謂舍相者曰佛教威儀具足。梵行清白。豈舍相耶。謂執相者曰。佛土清凈。自在無著。何執相耶。謂知見者曰。諸佛知見。無所得故。此
【English Translation】 English version
No. 1594 Records of the Buddha's Lineage, Volume 23 (Winter Series)
Starting from Jiazi (7th year of Yanxi of the Later Han Dynasty (244), 5th year of Zhengshi of the Wei Dynasty (244), 7th year of Chiwu of the Wu Dynasty (244)) to Jisi (Jiaping of the Wei Dynasty (249)), Xinwei (Dayuan of the Wu Dynasty (251)), Renshen (Jianxing of the Wu Dynasty (252)), Jiaxu (Zhengyuan of the Wei Dynasty (254), Wufeng of the Wu Dynasty (254)), Bingzi (Ganlu of the Wei Dynasty (256), Taiping of the Wu Dynasty (256)), Wuyin (Jingyao of the Han Dynasty (258), Yong'an of the Wu Dynasty (258)), Gengchen (Jingyuan of the Wei Dynasty (260)), Jiashen (Xianxi of the Wei Dynasty (264), Yuanxing of the Wu Dynasty (264)), Yiyou (1st year of Taishi of Emperor Wu of the Jin Dynasty (265), Ganlu of the Wu Dynasty (265)), Bingxu (Baoding of the Wu Dynasty (266)), Jichou (Jianheng of the Wu Dynasty (269)), Renchen (Fenghuang of the Wu Dynasty (272)), Yiwei (Xianning of the Jin Dynasty (275), Tianche of the Wu Dynasty (275)), Bingshen (Tianxi of the Wu Dynasty (276)), Dingyou (Tianji of the Wu Dynasty (277)), Gengzi (Tai of the Jin Dynasty (280)), Gengxu (1st year of Yongxi of Emperor Hui of the Jin Dynasty (290)), Xinhai (changed to Yuankang (291), then changed to Yongping (291)), Gengshen (changed to Yongkang (300)), Xinyou (changed to Yongning (301)), Renxu (changed to Da'an (302)), Guihai (2nd year of Da'an of Emperor Hui of the Jin Dynasty (303) ends)
Jin Dynasty. The surname is Sima. The Western Jin Dynasty started with Emperor Wu in Yiyou (265) and ended with Emperor Min in Bingzi (316). Four emperors reigned for a total of 52 years. The Eastern Jin Dynasty started with Emperor Yuan in Dingchou (317) and ended with Emperor Gong in Jiwei (420). Twelve emperors reigned for a total of 104 years. The two Jin Dynasties together lasted for 156 years.
(Dingmao (247)) The 24th Patriarch, Simha Bhiksu, transmitted the Dharma to Vasubandhu
Simha Bhiksu (Lion Bhiksu) was from Central India, with the Brahmin surname. Having attained the Dharma, he traveled to the country of Kashmir. There was a Shramana (monk) named Polika, who originally practiced Hinayana (Small Vehicle) meditation. He had five disciples: Chan Ding (meditation), Zhi Jian (knowledge and views), Zhi Xiang (attachment to forms), She Xiang (abandonment of forms), and Bu Yu (non-speaking). Simha said to the one who held to non-speaking: 'The Buddha's teachings diligently expound Prajna (wisdom). Who is it that does not speak, and contradicts the Buddha's teachings?' To the one who abandoned forms, he said: 'The Buddha's teachings are complete with dignified conduct, and the Brahma conduct is pure and clear. How can one abandon forms?' To the one who clung to forms, he said: 'The Buddha's land is pure, free, and unattached. Why cling to forms?' To the one with knowledge and views, he said: 'The knowledge and views of all Buddhas are without attainment. This'
法微妙。覺聞不及。無為無相。何知見耶。四眾皆服從。惟禪定師達磨達者。聞四眾義屈。憤悱而來。師子曰。仁者習定。何當來此。既至於此。胡云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈在處所。師子曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。師子曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。師子曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。師子曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達聞已。遂作禮曰。我于學道。蓋虛勞耳。尊者幸有以教我。慇勤哀請。師子曰。諸佛禪定。無有所得。諸佛覺道。無有所證。無得無證。是真解脫。酬因答果。世之業報。於此法中。悉不如是。達磨達蒙師子開悟。心地朗然。師子既攝五眾。名聞遐邇。方求法嗣。遇一長者引其子來。問曰。此子名斯多。當生便拳左手。年二十矣。終未能舒。愿尊者示其宿因。師子睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。師子曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還我珠。理固然矣。長者遂令出家。師
【現代漢語翻譯】 現代漢語譯本 法微妙，覺悟並非通過聽聞就能達到。它是無為（Nirvana，涅槃）無相（formless，無形）的境界，如何能通過知見來了解呢？ 四眾（比丘、比丘尼、優婆塞、優婆夷）都信服順從。只有禪定師達磨達（Dharmatrāta）聽聞四眾理屈，憤憤不平而來。師子（Simha，師子尊者）說：『仁者修習禪定，為何會到這裡來？既然已經到了這裡，又怎麼能說是修習禪定呢？』 達磨達說：『我雖然來到這裡，但我的心並沒有散亂。禪定是隨著人修習的，難道在於處所嗎？』 師子說：『仁者既然來了，你的習氣也跟著來了。既然禪定不在處所，又怎麼能說是隨著人修習的呢？』 達磨達說：『是禪定隨著人修習，而不是人隨著禪定修習。我即使來到這裡，我的禪定也一直在修習。』 師子說：『不是人隨著禪定修習，而是禪定隨著人修習，那麼在你來的時候，你的禪定是誰在修習呢？』 達磨達說：『就像清凈明亮的寶珠，內外都沒有塵埃。禪定如果通達，必定應當如此。』 師子說：『禪定如果通達，就像明珠一樣。現在看仁者，不像明珠之類。』 達磨達說：『這寶珠明亮透徹，內外都安定。我的心不散亂，就像這寶珠一樣清凈。』 師子說：『這寶珠沒有內外之分，仁者又怎麼能安定它呢？污穢之物並非動搖不定，你所說的禪定並不是清凈。』 達磨達聽了之後，於是作禮說：『我學道，實在是徒勞啊！尊者希望能教導我。』他慇勤哀求。 師子說：『諸佛的禪定，沒有什麼可以得到的。諸佛覺悟的道，沒有什麼可以證實的。無得無證，才是真正的解脫。酬因答果，是世間的業報。在這種法中，完全不是這樣。』 達磨達蒙師子開悟，心地豁然開朗。師子收攝五眾，名聲遠揚。他開始尋找法嗣。遇到一位長者帶著他的兒子來，問道：『這孩子名叫斯多（Siddha），出生時左手就握成拳頭，現在二十歲了（東漢永平十八年，公元75年），始終不能伸開。希望尊者能開示他前世的因緣。』 師子看到他，就用手去接他的手說：『可以還我珠子了。』童子立刻張開手奉上珠子，眾人都感到驚異。 師子說：『我前世是僧人，有個童子名叫婆舍（Vasya）。我曾經去西海應齋，接受了施捨的寶珠交給他保管。現在還我珠子，理所當然。』長者於是讓斯多出家。
【English Translation】 English version The Dharma is subtle and profound; enlightenment cannot be attained through hearing alone. It is a state of non-action (Nirvana) and formlessness, how can it be understood through knowledge and perception? The four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) all submitted and obeyed. Only the meditation master Dharmatrāta, hearing that the four assemblies were at a disadvantage in reasoning, came in indignation. Simha (Lion, the Venerable Simha) said, 'Virtuous one, practicing meditation, why have you come here? Since you have already come here, how can you still be said to be practicing meditation?' Dharmatrāta said, 'Although I have come here, my mind is not disturbed. Meditation follows the practitioner, does it depend on the place?' Simha said, 'Since the virtuous one has come, your habits have also come with you. Since meditation does not depend on the place, how can it be said to follow the practitioner?' Dharmatrāta said, 'It is meditation that follows the practitioner, not the practitioner that follows meditation. Even if I come here, my meditation is constantly practiced.' Simha said, 'It is not the practitioner that follows meditation, but meditation that follows the practitioner. Then when you came, who was practicing your meditation?' Dharmatrāta said, 'Like a pure and bright pearl, without any dust inside or out. If meditation is thoroughly understood, it must be like this.' Simha said, 'If meditation is thoroughly understood, it is like a bright pearl. Now seeing the virtuous one, you are not like a pearl.' Dharmatrāta said, 'This pearl is bright and clear, both inside and out are stable. My mind is not disturbed, just like this pure pearl.' Simha said, 'This pearl has no inside or outside, how can the virtuous one stabilize it? Filthy things are not unsteady, this meditation of yours is not pure.' After hearing this, Dharmatrāta bowed and said, 'My learning of the Way has been in vain! Venerable one, I hope you can teach me.' He earnestly pleaded. Simha said, 'The meditation of all Buddhas has nothing to be attained. The Way enlightened by all Buddhas has nothing to be realized. Without attainment and without realization, that is true liberation. Recompensing causes and answering effects is the karmic retribution of the world. In this Dharma, it is not like that at all.' Dharmatrāta was enlightened by Simha, and his mind became clear and bright. Simha gathered the five assemblies and his name spread far and wide. He began to seek a successor to the Dharma. He met an elder who brought his son and asked, 'This child is named Siddha, and his left hand has been clenched into a fist since birth. Now he is twenty years old (75 AD), and he has never been able to open it. I hope the Venerable one can reveal the cause of his past life.' Simha saw him and reached out his hand to take his hand and said, 'You can return my pearl to me.' The boy immediately opened his hand and offered the pearl, and everyone was amazed. Simha said, 'In my previous life, I was a monk, and there was a boy named Vasya. I once went to the Western Sea to attend a vegetarian feast and received an alms pearl, which I entrusted to him for safekeeping. Now it is only right that he returns my pearl to me.' The elder then allowed Siddha to become a monk.
子會眾聖。與受具。以前緣故。名婆舍斯多。師子即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏。今當付汝。汝應保護。普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。師子說偈已。以僧伽黎。密付斯多。俾之他國。隨機演化。斯多受教。直抵南天竺。師子謂。難不可以茍免。獨留罽賓。達磨達恨師子不令嗣祖。一日渡溪。見女子浣露其足。唸曰。此脛乃爾白晢耶。師子忽至曰。今日之心。可嗣祖乎。
(己卯)二十四祖師子尊者示寂
師子住罽賓國。時有外道二人。一名摩目多。二名都洛遮。相與隱山。學諸幻法。欲共謀亂。遂易其徒。皆為僧形。潛入王宮。不效為國所擒。其王彌羅崛大怒曰。我素重佛。何以為此大逆。遂敕誅沙門。毀佛寺。王自秉劍。至師子前。問曰。師得蘊空否。曰已得蘊空。王曰。離生死否。曰已離生死。王曰。既離生死。可施我頭。曰身非我有。何吝于頭。王即揮刃斷師子首。白乳涌。高數尺。王之右臂。旋亦墮地。七日而終。太子光首泣曰。吾父何故。自取其禍。延眾懺悔。時象白山有仙人。深明因果言。師子與羅崛。往世皆為白衣。以嫉法勝故。陰戕于崛。乃今償焉眾遂以師子報體。建塔于被害處。當此土魏甘露四年己卯也。
(乙
【現代漢語翻譯】 現代漢語譯本 子會聚眾聖，與受具（受戒）。以前緣故，名婆舍斯多（尊者的名字）。師子（第二十三祖，師子尊者）即謂之曰：『吾師密有懸記，罹難非久。如來正法眼藏（佛法的精髓），今當付汝。汝應保護，普潤來際。』偈曰：『正說知見時，知見俱是心。當心即知見，知見即於今。』師子說偈已，以僧伽黎（袈裟），密付斯多（婆舍斯多）。俾之他國，隨機演化。斯多（婆舍斯多）受教，直抵南天竺（南印度）。師子（師子尊者）謂：『難不可以茍免。』獨留罽賓（克什米爾）。達磨達恨師子不令嗣祖。一日渡溪，見女子浣露其足。唸曰：『此脛乃爾白晢耶？』師子（師子尊者）忽至曰：『今日之心，可嗣祖乎？』
（己卯（公元260年））二十四祖師子尊者示寂
師子（師子尊者）住罽賓國（克什米爾）。時有外道二人，一名摩目多，二名都洛遮。相與隱山，學諸幻法，欲共謀亂。遂易其徒，皆為僧形，潛入王宮。不效為國所擒。其王彌羅崛大怒曰：『我素重佛，何以為此大逆？』遂敕誅沙門，毀佛寺。王自秉劍，至師子（師子尊者）前，問曰：『師得蘊空否？』曰：『已得蘊空。』王曰：『離生死否？』曰：『已離生死。』王曰：『既離生死，可施我頭。』曰：『身非我有，何吝于頭？』王即揮刃斷師子（師子尊者）首，白乳涌，高數尺。王之右臂，旋亦墮地。七日而終。太子光首泣曰：『吾父何故，自取其禍？』延眾懺悔。時象白山有仙人，深明因果言：『師子（師子尊者）與羅崛，往世皆為白衣。以嫉法勝故，陰戕于崛，乃今償焉。』眾遂以師子（師子尊者）報體，建塔于被害處。當此土魏甘露四年己卯（公元260年）也。
（乙
【English Translation】 English version The son assembled the holy multitude and received the precepts. Because of past affinities, he was named Vasasita (name of the Venerable). The Lion (the twenty-third patriarch, Venerable Simha) then said to him: 'My teacher has secretly predicted that I will soon face calamity. The true Dharma eye treasury (the essence of Buddhism) of the Tathagata is now entrusted to you. You should protect it and universally benefit future generations.' The verse says: 'When rightly speaking of knowledge and perception, both knowledge and perception are the mind. When the mind is knowledge and perception, knowledge and perception are in the present.' After Simha (Venerable Simha) recited the verse, he secretly entrusted the sanghati (袈裟,kāṣāya) to Sthavira (Vasasita). He instructed him to go to other countries and transform beings according to circumstances. Sthavira (Vasasita) received the teaching and went straight to South India. Simha (Venerable Simha) said: 'Calamity cannot be avoided by seeking ease.' He remained alone in Kashmir. Dharmatrata hated Simha (Venerable Simha) and did not want him to succeed the patriarchate. One day, he crossed a stream and saw a woman washing her feet, thinking: 'Are these shanks so white and fair?' Simha (Venerable Simha) suddenly arrived and said: 'With such a mind today, can you succeed the patriarchate?'
(Ji Mao (260 AD)) The twenty-fourth patriarch, Venerable Simha, passed away.
Simha (Venerable Simha) lived in the country of Kashmir. At that time, there were two heretics, one named Mamukta and the other named Duloca. They hid in the mountains, learning various illusory arts, intending to conspire to create chaos. They changed their disciples into the form of monks and secretly entered the royal palace. Failing in their attempt, they were captured by the country. King Miroku was furious and said: 'I have always respected Buddhism. How could they commit such a great rebellion?' He then ordered the execution of the shramanas and the destruction of Buddhist temples. The king himself wielded a sword and went before Simha (Venerable Simha), asking: 'Has the master attained the emptiness of the skandhas?' He replied: 'I have already attained the emptiness of the skandhas.' The king said: 'Have you transcended birth and death?' He replied: 'I have already transcended birth and death.' The king said: 'Since you have transcended birth and death, can you offer me your head?' He replied: 'This body is not mine; why should I begrudge my head?' The king then swung his blade and cut off Simha's (Venerable Simha) head, and white milk gushed out, several feet high. The king's right arm also fell to the ground. He died seven days later. Crown Prince Guangshou wept and said: 'Why did my father bring such disaster upon himself?' He invited the assembly to repent. At that time, there was an immortal on Elephant White Mountain who deeply understood cause and effect, saying: 'Simha (Venerable Simha) and Miroku were both laymen in past lives. Because of jealousy of the Dharma's victory, they secretly harmed Miroku, and now he is repaying the debt.' The assembly then built a stupa at the place of the murder to enshrine Simha's (Venerable Simha) body. This was in the fourth year of Ganlu of the Wei Dynasty, Ji Mao (260 AD) in this land.
(Yi
酉)三藏僧會諫毀佛寺
吳主孫皓。下令遍毀神祠。波及梵宇。群臣諫曰。先帝感瑞創寺。不可毀也。皓遂召康僧會。問曰。佛言。善惡報應。可得聞乎。會曰。明主以孝慈治天下。則赤烏翔而老人見。以仁德育萬物。則醴泉冽而嘉禾茁。善既有應。惡亦如之。故為惡于隱。鬼得而誅之。為惡于顯。人得而誅之。易稱積善餘慶詩美求福不回。雖儒典之格言。實佛教之明訓。皓曰。然則周孔既明。安用佛教。會曰。周孔不欲深言。故略示其跡。佛教不止淺言。故詳示其要。皆為善也。聖人惟恐善之不多。陛下以為嫌。何也。皓無以對。遂罷毀寺之令○天竺耆域初來交廣。多著靈異。至洛陽。見比丘衣服華麗。乃曰。大違戒律。非佛意也。見帝都宮室曰。大略似忉利天宮。然人天殊分。疲民之力。繕刻如此。不亦侈乎。大安元年。知洛將亂。辭歸天竺。有僧乞一言為識。域令集眾。升座曰。守口攝身意。慎莫犯眾惡。修行一切善。如是得度世。言訖便默。於是數百人。各請域中食。域皆許往。明日五百舍。皆有一域分身受食。
佛祖綱目卷第二十三 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十四(藏字號)
甲子(晉惠帝永興元年起)丙寅(改光熙)丁卯(懷帝
【現代漢語翻譯】 現代漢語譯本 三藏僧會勸諫孫皓停止毀壞佛寺
吳主孫皓下令普遍毀壞神祠，波及到佛寺。群臣勸諫說：『先帝因感應祥瑞而建立佛寺，不可毀壞。』孫皓於是召見康僧會（佛教高僧），問道：『佛說善惡有報應，可以聽聞嗎？』康僧會回答說：『英明的君主以孝慈治理天下，那麼赤烏（一種祥瑞的鳥）就會飛來，老人星就會出現；以仁德養育萬物，那麼甘美的泉水就會涌出，優良的禾苗就會生長。善行既然有好的應驗，惡行也會有相應的報應。所以在暗地裡作惡，鬼神會誅殺他；在明面上作惡，人會誅殺他。《易經》說積累善行會有多餘的福慶，《詩經》讚美祈求福報不會落空。』雖然是儒家經典的格言，實際上是佛教的明確訓誡。 孫皓說：『既然周公、孔子已經闡明這些道理，還要佛教做什麼？』康僧會說：『周公、孔子不願深入談論，所以只是簡略地顯示其跡象；佛教不止於淺顯的言論，所以詳細地闡明其要義。都是爲了行善。聖人只怕善行不夠多，陛下卻認為它多餘，這是為什麼呢？』孫皓無話可說，於是停止了毀壞佛寺的命令。 天竺（印度的古稱）僧人耆域最初來到交州、廣州一帶，多有靈異事蹟。到達洛陽后，看到比丘（出家修行的男子）的衣服華麗，就說：『大大違背了戒律，不是佛陀的本意。』看到帝都的宮室，說：『大體上像忉利天（佛教中的一個天界）的宮殿，然而人天有別，耗費百姓的力量，修繕雕刻成這樣，不是太奢侈了嗎？』 大安元年（公元302年），耆域預知洛陽將要發生變亂，就告辭迴天竺。有僧人請求他留下一句話作為警示。耆域召集眾人，登上座位說：『守護口，攝持身，意念上謹慎，不要觸犯各種惡行；修行一切善行，這樣才能得度，脫離世間的苦海。』說完就沉默不語。於是有幾百人，各自邀請耆域到家中應供。耆域都答應前往。第二天，五百家，每一家都有一位耆域分身前去接受供養。
《佛祖綱目》卷第二十三
《佛祖綱目》卷第二十四
甲子年（晉惠帝永興元年，公元304年）起，丙寅年（改元光熙，時間未知），丁卯年（懷帝，時間未知）
【English Translation】 English version The Sangha (monk) Sanghui remonstrates with Sun Hao to stop destroying Buddhist temples
Sun Hao, the ruler of Wu, issued an order to destroy shrines everywhere, which also affected Buddhist temples. The ministers remonstrated, saying, 'The late emperor built temples in response to auspicious omens, so they should not be destroyed.' Sun Hao then summoned Kang Senghui (a prominent Buddhist monk) and asked, 'The Buddha said that good and evil are rewarded accordingly. Can we hear about this?' Kang Senghui replied, 'An enlightened ruler governs the world with filial piety and compassion, then the Chiwu (a kind of auspicious bird) will fly and the old man star will appear; nurturing all things with benevolence and virtue, then sweet springs will gush forth and fine crops will grow. Since good deeds have good responses, evil deeds will also have corresponding retribution. Therefore, if one commits evil in secret, ghosts and gods will punish him; if one commits evil openly, people will punish him. The Book of Changes says that accumulating good deeds will bring surplus blessings, and the Book of Poetry praises seeking blessings that will not fail.' Although these are maxims from Confucian classics, they are actually clear instructions from Buddhism. Sun Hao said, 'Since the Duke of Zhou and Confucius have already clarified these principles, what is the use of Buddhism?' Kang Senghui said, 'The Duke of Zhou and Confucius did not want to speak in depth, so they only briefly showed the signs; Buddhism does not stop at superficial words, so it explains the essentials in detail. Both are for doing good. Sages only fear that there is not enough good, but Your Majesty thinks it is superfluous. Why is that?' Sun Hao had nothing to say, so he stopped the order to destroy temples. The Indian monk Zhiyu initially came to Jiaozhou and Guangzhou, and had many miraculous events. After arriving in Luoyang, seeing the monks' clothes were gorgeous, he said, 'It greatly violates the precepts and is not the Buddha's intention.' Seeing the palaces of the imperial capital, he said, 'It is roughly like the palaces of the Trayastrimsa Heaven (a heaven in Buddhism), but humans and gods are different. It is too extravagant to spend the people's strength to repair and carve like this.' In the first year of Da'an (302 AD), Zhiyu foresaw that there would be chaos in Luoyang, so he bid farewell and returned to India. A monk asked him to leave a word as a warning. Zhiyu gathered the crowd, ascended the seat and said, 'Guard your mouth, restrain your body, be careful in your thoughts, do not commit various evils; cultivate all good deeds, so that you can be saved and escape the sea of suffering in the world.' After speaking, he remained silent. Then hundreds of people each invited Zhiyu to their homes for offerings. Zhiyu agreed to go. The next day, in five hundred homes, there was a Zhiyu incarnation to receive offerings.
Comprehensive Mirror of Buddhas and Patriarchs Volume 23
Comprehensive Mirror of Buddhas and Patriarchs Volume 24
Starting from the year of Jiazi (the first year of Yongxing of Emperor Hui of Jin, 304 AD), the year of Bingyin (changed to Guangxi, time unknown), the year of Dingmao (Emperor Huai, time unknown)
永嘉元年)癸酉(愍帝建興元年)丁丑(東晉元帝建武元年)戊寅(改大興)壬午(改永昌)癸未(明帝太寧元年)丙戌(成帝咸和元年)乙未(改咸康)癸卯(康帝建元元年)乙巳(穆帝永和元年)丁巳(改昇平)壬戌(哀帝隆和元年)癸亥(晉哀帝興寧元年止)
(庚午)天竺佛圖澄至洛陽
佛圖澄。天竺人。姓帛氏。晉永嘉四年。至洛陽。自云百有餘歲。服氣自養。積日不食。善誦神咒。役使鬼神。腹旁有孔。以綿塞之。夜則拔綿出孔。以自照。每臨溪。從孔出腸胃洗濯。還納腹中。欲于洛陽立寺。以弘大法。值劉曜寇亂。遂不果。時石勒屯葛陂。多殘殺。部下大將郭黑略素奉法。澄即杖錫投略。略受五戒。后略從征伐。輒預克勝負。勒疑而問略。略曰。有一沙門。智術非常。云將軍當略有區夏。已應為師。臣前後所白。皆其言也。勒喜曰。天賜也。遂召澄。問佛道有何靈驗。澄知勒不達深理。止可以道術為徴。即取缽盛水。燒香咒之。須臾生青蓮花。勒繇此信服。澄因諫曰。王者德化。洽于宇內。則四靈表瑞。勒甚悅之。勒后因忿。欲害諸道士。並欲苦澄。澄乃避去。使人覓之。不得。還報勒。勒驚曰。吾有意向聖人。聖人舍我去矣。通夜不𥨊。思欲見澄。澄知勒意悔。明旦造勒。勒曰。昨夜何
【現代漢語翻譯】 現代漢語譯本 永嘉元年（307年）癸酉（愍帝建興元年）丁丑（東晉元帝建武元年）戊寅（改大興）壬午（改永昌）癸未（明帝太寧元年）（323年）丙戌（成帝咸和元年）（326年）乙未（改咸康）（335年）癸卯（康帝建元元年）（343年）乙巳（穆帝永和元年）（345年）丁巳（改昇平）（357年）壬戌（哀帝隆和元年）（361年）癸亥（晉哀帝興寧元年止）（363年）
（庚午）天竺（India）佛圖澄（Fotucheng，an Indian monk）至洛陽
佛圖澄（Fotucheng，an Indian monk）。天竺（India）人。姓帛氏。晉永嘉四年（307年），至洛陽。自云百有餘歲。服氣自養。積日不食。善誦神咒。役使鬼神。腹旁有孔。以綿塞之。夜則拔綿出孔。以自照。每臨溪，從孔出腸胃洗濯，還納腹中。欲于洛陽立寺，以弘大法。值劉曜寇亂，遂不果。時石勒屯葛陂，多殘殺。部下大將郭黑略素奉法。澄即杖錫投略。略受五戒。后略從征伐，輒預克勝負。勒疑而問略。略曰：『有一沙門，智術非常，云將軍當略有區夏，已應為師。臣前後所白，皆其言也。』勒喜曰：『天賜也。』遂召澄，問佛道有何靈驗。澄知勒不達深理，止可以道術為徴。即取缽盛水，燒香咒之，須臾生青蓮花。勒繇此信服。澄因諫曰：『王者德化，洽于宇內，則四靈表瑞。』勒甚悅之。勒后因忿，欲害諸道士，並欲苦澄。澄乃避去。使人覓之，不得。還報勒。勒驚曰：『吾有意向聖人，聖人舍我去矣。』通夜不𥨊，思欲見澄。澄知勒意悔，明旦造勒。勒曰：『昨夜何』
【English Translation】 English version Yongjia 1st Year (307 AD), Guiyou (Emperor Min's Jianxing 1st Year), Dingchou (Eastern Jin Emperor Yuan's Jianwu 1st Year), Wuyin (changed to Daxing), Renwu (changed to Yongchang), Guiwei (Emperor Ming's Taining 1st Year) (323 AD), Bingxu (Emperor Cheng's Xianhe 1st Year) (326 AD), Yiwei (changed to Xiankang) (335 AD), Guimao (Emperor Kang's Jianyuan 1st Year) (343 AD), Yisi (Emperor Mu's Yonghe 1st Year) (345 AD), Dingsi (changed to Shengping) (357 AD), Renxu (Emperor Ai's Longhe 1st Year) (361 AD), Guihai (End of Emperor Ai of Jin's Xingning 1st Year) (363 AD)
(Gengwu) Fotucheng (an Indian monk), from India, arrived in Luoyang.
Fotucheng (an Indian monk), was from India. His surname was Bo. In the 4th year of Yongjia of the Jin Dynasty (307 AD), he arrived in Luoyang. He claimed to be over a hundred years old. He nourished himself by consuming qi (vital energy) and did not eat for days. He was skilled in reciting divine mantras and could command ghosts and spirits. He had a hole in his abdomen, which he plugged with cotton. At night, he would pull out the cotton from the hole to illuminate himself. Whenever he went to a stream, he would take out his intestines from the hole to wash them and then put them back into his abdomen. He wanted to build a temple in Luoyang to propagate the great Dharma. However, he was thwarted by Liu Yao's invasion and rebellion. At that time, Shi Le was stationed at Gebei, where he committed many massacres. Guo Helue, a major general under his command, was a devout Buddhist. Cheng then went to Helue with his staff. Helue received the five precepts. Later, Helue participated in military expeditions and always predicted victories. Le was suspicious and asked Helue. Helue said, 'There is a Shramana (monk) with extraordinary wisdom and skills, who said that the general will soon have territory to govern and should be regarded as a teacher. All the things I have reported before are his words.' Le was pleased and said, 'It is a gift from heaven.' He then summoned Cheng and asked what spiritual efficacy the Buddha-dharma had. Cheng knew that Le did not understand profound principles and could only be convinced by magical arts. He then took a bowl, filled it with water, burned incense, and chanted a mantra. In a short while, a blue lotus flower grew. Le was convinced by this. Cheng then advised, 'When a king's virtuous influence pervades the universe, the four auspicious creatures will appear as omens.' Le was very pleased. Later, Le became angry and wanted to harm all the Taoist priests and also wanted to mistreat Cheng. Cheng then left to avoid him. He sent people to look for him, but they could not find him. They returned to report to Le. Le was shocked and said, 'I intended to turn to the sage, but the sage has abandoned me.' He did not sleep all night, thinking of seeing Cheng. Cheng knew that Le regretted his actions and went to see Le the next morning. Le said, 'What happened last night?'
行。曰公有怒心。昨故權避。公今改意。是以敢來。勒大笑。
(乙酉)二十五祖婆舍斯多傳法不如蜜多
婆舍斯多。罽賓國人。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕。拳左手。遇師子尊者。顯發宿因。密受心印。后適南天。至中印度。彼國王名迦勝。設禮供養。時有外道。號無我尊。先亦為王禮重。嫉斯多至。乃于王前論義。謂斯多曰。我解默論。不假言說。斯多曰。孰知勝負。彼曰。不爭勝負。但取其義。斯多曰。汝以何為義。彼曰。無心為義。斯多曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。斯多曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。斯多曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。斯多曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返。五十九番。外道杜口信伏。時王宮殿忽有異香。斯多肅然。面北合掌。長吁曰。我師師子尊者。今日遇難。斯可傷焉。尋辭王。王曰。尊者少留。容有所問。此苑有泉。熱不可探。愿為決之。斯多曰。此為湯泉。有三緣所致。其一神業。其二鬼業。其三熱石。熱石者。其色如金。其性常炎。故其出泉如湯。鬼業者。謂其鬼方出罪所。游於人間。以餘業力。煎灼此泉。
【現代漢語翻譯】 行者說：『公有怒氣。昨天我才暫且迴避。現在您改變了主意，所以我才敢來。』勒聽了大笑。
（乙酉年(不確定)）第二十五祖婆舍斯多將佛法傳給不如蜜多
婆舍斯多（Vasasita）：是罽賓國（Kashmir）人。姓婆羅門（Brahmin）。父親名叫寂行，母親名叫常安樂。當初，他的母親夢見得到一把神劍，因此懷了孕。出生后，左手緊握成拳。遇到師子尊者（Simha Bhikshu），尊者顯發了他的宿世因緣，秘密地傳授了心印。後來他前往南印度，到達中印度。那裡的國王名叫迦勝，以禮節供養他。當時有一位外道，號稱無我尊，先前也受到國王的禮遇和尊重。他嫉妒婆舍斯多的到來，於是在國王面前與他辯論。他對婆舍斯多說：『我懂得默論，不需要言語。』婆舍斯多說：『誰來判定勝負？』外道說：『不爭勝負，只取其義。』婆舍斯多問：『你以什麼為義？』外道說：『以無心為義。』婆舍斯多說：『你既然無心，怎麼能有義呢？』外道說：『我說無心，應當叫做非義。』婆舍斯多說：『你說無心，應當叫做非義；我說非心，應當叫做義非名。』外道說：『應當叫做義非名，誰能辨別其義？』婆舍斯多說：『你叫做非義，這個名又是什麼名？』外道說：『爲了辨別非義，所以叫做無名。』婆舍斯多說：『名既然不是名，義也不是義，那麼辨別的人是誰？要辨別什麼東西？』就這樣來回辯論了五十九次，外道啞口無言，心悅誠服。當時，國王的宮殿里忽然出現奇異的香味。婆舍斯多莊重地面向北方，合起手掌，長嘆一聲說：『我的老師師子尊者，今天遇到了災難，真是令人傷心啊！』隨即向國王告辭。國王說：『尊者請稍留片刻，容我請教一些問題。這處園林里有一眼泉水，熱得無法靠近，希望您能解決這個問題。』婆舍斯多說：『這處是湯泉，有三種原因造成的。第一是神業，第二是鬼業，第三是熱石。熱石的顏色像金子，性質常年熾熱，所以它流出的泉水像湯一樣。鬼業是指鬼方（領域）放出罪人，讓他們在人間遊蕩，憑藉剩餘的業力，煎熬這處泉水。』
【English Translation】 The practitioner said, 'You were angry. I deliberately avoided you yesterday. Now that you have changed your mind, I dare to come.' Le laughed loudly.
(Yi-You Year (uncertain)) The twenty-fifth ancestor, Vasasita, transmitted the Dharma to Not-as-good-as-honey-is-plenty (Asu-mitra)
Vasasita: He was from Kashmir (Kashmir). His surname was Brahmin (Brahmin). His father was named Serene Conduct, and his mother was named Constant Joy. Initially, his mother dreamed of obtaining a divine sword, and thus became pregnant. After he was born, his left hand was clenched into a fist. He encountered Simha Bhikshu (Lion Monk), who revealed his past life karma and secretly transmitted the mind-seal. Later, he went to South India and arrived in Central India. The king there was named Kashin, who offered him respectful offerings. At that time, there was a heretic named No-Self-Honored-One, who had previously been treated with respect by the king. He was jealous of Vasasita's arrival, so he debated with him in front of the king. He said to Vasasita, 'I understand silent debate, which does not require words.' Vasasita said, 'Who will determine the winner?' The heretic said, 'We do not contend for victory, but only seek the meaning.' Vasasita asked, 'What do you take as meaning?' The heretic said, 'Taking no-mind as meaning.' Vasasita said, 'Since you have no-mind, how can you have meaning?' The heretic said, 'When I say no-mind, it should be called non-meaning.' Vasasita said, 'When you say no-mind, it should be called non-meaning; when I say non-mind, it should be called meaning-non-name.' The heretic said, 'It should be called meaning-non-name, who can distinguish its meaning?' Vasasita said, 'You call it non-meaning, what name is this name?' The heretic said, 'In order to distinguish non-meaning, it is called no-name.' Vasasita said, 'Since the name is not a name, and the meaning is not a meaning, then who is the one who distinguishes? What is to be distinguished?' In this way, they debated back and forth fifty-nine times, and the heretic was speechless and sincerely convinced. At that time, a strange fragrance suddenly appeared in the king's palace. Vasasita solemnly faced north, put his palms together, and sighed, 'My teacher Simha Bhikshu (Lion Monk), has encountered disaster today, it is truly sad!' He then bid farewell to the king. The king said, 'Venerable One, please stay a moment, allow me to ask some questions. There is a spring in this garden that is too hot to approach, I hope you can resolve this problem.' Vasasita said, 'This is a hot spring, caused by three reasons. The first is divine karma, the second is ghost karma, and the third is hot stones. The color of the hot stones is like gold, and their nature is constantly fiery, so the spring that flows out is like hot soup. Ghost karma refers to the ghost realm (domain) releasing criminals, allowing them to wander in the human world, using their remaining karma to torment this spring.'
以償其夙債。神業者。謂神不守其道。妄作禍福。以取饗祀。惡業貫盈。宜罰役之。亦使煎灼此泉。以償濫祭。王曰。幸尊者驗之。三緣中。此果何者所致。斯多曰。此神業所致也。即命爇香臨水。為其懺悔。須臾瀕水現一長人。前禮斯多曰。我有微祐。得遇尊者。即生人中。故來辭謝耳。已而遂隱。后七日其水果清冷。如常泉。斯多辭王。王躬羅御仗。以送之。至南印度。潛隱山谷。時彼國王名曰天德。迎請供養。王有二子。長曰德勝。㐫暴而色力充盛。次曰不如蜜多。和柔而常嬰疾苦。王以問斯多。斯多為陳因果。王敬信受。后六十載。德勝嗣位。信向外道。因致難於斯多。不如蜜多以進諫。被囚。王遽問斯多曰。予國素絕妖訛。師所傳者。當是何宗。斯多曰。王國昔來。實無邪法。我所得者。即是佛宗。王曰。佛滅已千二百年。師從誰得耶。斯多曰。飲光大士。親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞師子比丘。不能免於刑戮。何能傳法後人。斯多曰。我師難未起時。密授我信衣法偈。以顯師承。王曰。其衣何在。斯多即于囊中出衣示王。王命焚之。五色相鮮。薪盡如故。王即追悔致禮。師子真嗣既明。乃赦蜜多。蜜多遂求出家。斯多問曰。汝欲出家。當爲何事。曰我若出家。不為其事。斯
{ "translations": [ "爲了償還他們前世的罪債。『神業』指的是神不遵守天道，胡亂製造災禍和幸福，以獲取祭祀和供奉。他們的罪惡積累已滿，應該受到懲罰，讓他們在泉水中煎熬，以償還他們濫受祭祀的罪過。國王說：『幸好尊者您能驗證此事。這三種因緣中，這是哪一種導致的？』斯多說：『這是神業所導致的。』於是他命令點燃香，面對泉水，為他們懺悔。不久，泉水邊出現一個高大的人，向前向斯多行禮說：『我因為有微小的福報，得以遇到尊者，即將轉生為人，所以前來辭謝。』說完就消失了。七天後，泉水變得清澈冰冷，恢復了原來的樣子。斯多向國王告辭，國王親自率領儀仗隊護送他。斯多到達南印度后，就隱居在山谷中。當時，那裡的國王名叫天德（含義未知），迎接並供養他。國王有兩個兒子，長子名叫德勝（含義未知），兇暴且體格強壯；次子名叫不如蜜多（含義未知），溫和但經常生病。國王向斯多詢問原因，斯多為他陳述了因果關係，國王恭敬地接受並相信了。六十年後，德勝繼承王位，信奉外道，因此為難斯多。不如蜜多進諫，被囚禁。國王突然問斯多說：『我的國家向來沒有妖邪之說，您所傳授的，應該是什麼宗派？』斯多說：『王國過去確實沒有邪法，我所得到的，就是佛宗。』國王說：『佛陀涅槃已經一千二百年了（約公元前544年），您是從誰那裡得到的呢？』斯多說：『我從飲光大士（迦葉佛）那裡親身接受了佛陀的印可，輾轉傳到第二十四世師子尊者（含義未知），我就是從他那裡得到的。』國王說：『我聽說師子比丘（含義未知）不能免於刑戮，怎麼能傳法給後人呢？』斯多說：『我的老師在災難還沒有發生的時候，秘密地傳授給我信衣法偈（含義未知），以表明師承關係。』國王說：『那件衣服在哪裡？』斯多立刻從囊中取出衣服給國王看。國王命令焚燒它，五彩繽紛，薪柴燒盡后，衣服卻完好如初。國王立刻後悔，向斯多致禮，師子尊者的真正繼承人已經明確，於是赦免了不如蜜多。不如蜜多於是請求出家。斯多問他說：『你想要出家，是爲了什麼事？』他說：『我如果出家，不是爲了這件事，而是爲了』", "現代漢語譯本：爲了償還他們前世的罪債。「神業」指的是神不遵守天道，胡亂製造災禍和幸福，以獲取祭祀和供奉。他們的罪惡積累已滿，應該受到懲罰，讓他們在泉水中煎熬，以償還他們濫受祭祀的罪過。國王說：「幸好尊者您能驗證此事。這三種因緣中，這是哪一種導致的？」斯多說：「這是神業所導致的。」於是他命令點燃香，面對泉水，為他們懺悔。不久，泉水邊出現一個高大的人，向前向斯多行禮說：「我因為有微小的福報，得以遇到尊者，即將轉生為人，所以前來辭謝。」說完就消失了。七天後，泉水變得清澈冰冷，恢復了原來的樣子。斯多向國王告辭，國王親自率領儀仗隊護送他。斯多到達南印度后，就隱居在山谷中。當時，那裡的國王名叫天德（含義未知），迎接並供養他。國王有兩個兒子，長子名叫德勝（含義未知），兇暴且體格強壯；次子名叫不如蜜多（含義未知），溫和但經常生病。國王向斯多詢問原因，斯多為他陳述了因果關係，國王恭敬地接受並相信了。六十年後，德勝繼承王位，信奉外道，因此為難斯多。不如蜜多進諫，被囚禁。國王突然問斯多說：「我的國家向來沒有妖邪之說，您所傳授的，應該是什麼宗派？」斯多說：「王國過去確實沒有邪法，我所得到的，就是佛宗。」國王說：「佛陀涅槃已經一千二百年了（約公元前544年），您是從誰那裡得到的呢？」斯多說：「我從飲光大士（迦葉佛）那裡親身接受了佛陀的印可，輾轉傳到第二十四世師子尊者（含義未知），我就是從他那裡得到的。」國王說：「我聽說師子比丘（含義未知）不能免於刑戮，怎麼能傳法給後人呢？」斯多說：「我的老師在災難還沒有發生的時候，秘密地傳授給我信衣法偈（含義未知），以表明師承關係。」國王說：「那件衣服在哪裡？」斯多立刻從囊中取出衣服給國王看。國王命令焚燒它，五彩繽紛，薪柴燒盡后，衣服卻完好如初。國王立刻後悔，向斯多致禮，師子尊者的真正繼承人已經明確，於是赦免了不如蜜多。不如蜜多於是請求出家。斯多問他說：「你想要出家，是爲了什麼事？」他說：「我如果出家，不是爲了這件事，而是爲了」 ], "english_translations": [ "In order to repay their debts from previous lives. 'Divine Karma' refers to gods who do not abide by the heavenly way, arbitrarily creating disasters and blessings in order to obtain sacrifices and offerings. Their accumulated sins are full, and they should be punished by being tormented in this spring to repay their sins of receiving excessive sacrifices. The king said, 'Fortunately, venerable one, you can verify this matter. Among these three causes, which one led to this?' Stuo said, 'This is caused by divine karma.' So he ordered incense to be lit, facing the spring, to repent for them. Soon, a tall man appeared by the spring, bowed to Stuo and said, 'Because I have small blessings, I was able to meet the venerable one and will be reborn as a human, so I come to say goodbye.' After saying that, he disappeared. Seven days later, the spring became clear and cold, and returned to its original state. Stuo bid farewell to the king, and the king personally led the honor guard to escort him. After Stuo arrived in South India, he lived in seclusion in the mountains. At that time, the king there was named Tiande (meaning unknown), who welcomed and provided for him. The king had two sons, the elder son was named Desheng (meaning unknown), who was fierce and physically strong; the younger son was named Buru Mita (meaning unknown), who was gentle but often sick. The king asked Stuo for the reason, and Stuo explained the cause and effect to him, which the king respectfully accepted and believed. Sixty years later, Desheng succeeded to the throne, believed in external paths, and therefore made things difficult for Stuo. Buru Mita remonstrated and was imprisoned. The king suddenly asked Stuo, 'My country has never had any demonic sayings, what sect should you be teaching?' Stuo said, 'The kingdom has indeed never had evil laws in the past, what I have obtained is the Buddhist sect.' The king said, 'The Buddha has been in Nirvana for one thousand two hundred years (approximately 544 BC), from whom did you obtain it?' Stuo said, 'I personally received the Buddha's seal from Yinguang Dashi (Kasyapa Buddha), which was passed down to the twenty-fourth generation Shizi Zunzhe (meaning unknown), and I obtained it from him.' The king said, 'I heard that Bhikshu Shizi (meaning unknown) could not escape punishment, how could he pass on the Dharma to future generations?' Stuo said, 'My teacher secretly taught me the faith robe and Dharma verse (meaning unknown) before the disaster occurred, in order to show the lineage.' The king said, 'Where is that robe?' Stuo immediately took out the robe from his bag and showed it to the king. The king ordered it to be burned, it was colorful, and after the firewood was burned, the robe was still intact. The king immediately regretted it and paid his respects to Stuo, the true successor of Shizi Zunzhe has been clarified, so he pardoned Buru Mita. Buru Mita then asked to become a monk. Stuo asked him, 'What do you want to do when you become a monk?' He said, 'If I become a monk, it is not for this matter, but for'" ] }
多曰。不為何事。曰不為俗事。斯多曰。當爲何事。曰當爲佛事。斯多曰。王子智慧天至。必諸聖降跡。即許出家。六年侍奉。後於王宮。受具。羯磨之際。大地震動。頗多靈異。斯多乃命之曰。吾已衰朽。安可久留。汝當善護正法眼藏。普濟群有。聽吾偈曰。聖人說知見。當境無是非。我今悟本性。無道亦無理。蜜多受偈已。問衣可傳乎。曰此衣為難。故假以證明。汝身無難。何假其衣。化被十方。人自信向。斯多乃現神變。化三昧火。自焚平地。舍利可高一尺。德勝王瓶浮圖而秘之。當此土晉明帝乙酉歲也。
(戊申)佛圖澄尊者入寂
石勒殂。弟虎襲位。尤傾心事佛圖澄。澄謂虎曰。帝王事佛。在恭儉慈忍。顯贊法道。不為暴虐。不害無辜。民有為惡化之不悛者。其可不罰乎。但殺不可濫刑。不可不恤耳。永和四年十二月。澄謂弟子曰。石氏當滅吾及其未亂。失逝矣。乃遣人辭虎。虎驚曰。大和尚遽。棄我國。有難乎。即至寺慰澄。澄曰。出生入死。道之常也。修短分定。無繇增損。有可恨者。國家存心佛法。建寺度僧。當蒙福祉。而佈政暴虐。刑罰交濫。特違聖典。終無福祐。能敷仁政。祚或可延。虎號慟悲咽。知其必逝。即為鑿壙營墳。至八日安坐而逝。壽一百七十歲。入道一百九年。酒不逾
【現代漢語翻譯】 現代漢語譯本： 斯多問道：『不做什麼事？』回答說：『不做世俗之事。』斯多又問：『應當做什麼事？』回答說：『應當做佛事。』斯多說：『王子智慧如天，必定是諸聖降臨的足跡。』於是允許他出家，六年侍奉。後來在王宮，受具足戒。羯磨之際，大地震動，頗多靈異。斯多於是命令他說：『我已經衰老朽邁，怎麼能長久停留。你應當好好守護正法眼藏（指佛法精髓），普遍救濟眾生。』聽我的偈語：『聖人說知見，當境無是非。我今悟本性，無道亦無理。』蜜多接受偈語后，問：『衣缽可以傳嗎？』斯多回答說：『這袈裟是因為難得，所以借用來證明。你自身沒有困難，何必借用袈裟。教化普及十方，人們自然會信服歸向。』斯多於是顯現神通變化，化出三昧火，自身焚燒于平地。舍利高約一尺，德勝王用瓶子和浮圖（佛塔）秘藏起來。這相當於我們中土晉明帝乙酉年（325年）。
（戊申）佛圖澄尊者圓寂
石勒去世，弟弟石虎繼位，尤其傾心侍奉佛圖澄。佛圖澄對石虎說：『帝王侍奉佛，在於恭敬節儉、慈悲忍耐，顯揚讚美佛法，不施行暴虐，不傷害無辜。百姓中有作惡而教化不改的，難道可以不懲罰嗎？但殺戮不可濫用刑罰，不可不憐憫。』永和四年（348年）十二月，佛圖澄對弟子說：『石氏將要滅亡，我趁著還沒發生變亂，先離去了。』於是派人辭別石虎。石虎驚恐地說：『大和尚突然要離開我國，難道有什麼災難嗎？』立即到寺廟慰問佛圖澄。佛圖澄說：『出生入死，是道的常理。壽命長短是註定的，無法增減。可恨的是，國家一心向佛，建造寺廟，度化僧人，本應蒙受福佑，卻施行暴虐的政治，刑罰交相濫用，特別違背聖典，終究沒有福佑。如果能施行仁政，或許可以延續國祚。』石虎號啕大哭，知道他必定要離去，於是為他開鑿墓穴，營建墳墓。到第八天，佛圖澄安然端坐而逝，享年一百七十歲，入道一百零九年，酒不沾唇。
【English Translation】 English version: Siduo asked: 'What do you not do?' He replied: 'I do not do worldly affairs.' Siduo then asked: 'What should you do?' He replied: 'I should do Buddhist affairs.' Siduo said: 'The prince's wisdom is like the heavens, surely the traces of the saints have descended.' So he allowed him to become a monk, serving for six years. Later, in the royal palace, he received the full precepts. At the time of the karma, the earth shook greatly, with many spiritual anomalies. Siduo then ordered him, saying: 'I am already old and decaying, how can I stay long? You should carefully protect the Eye Treasury of the True Dharma (referring to the essence of Buddhism), and universally save all beings.' Listen to my verse: 'Sages speak of knowledge and views, there is no right or wrong in the face of circumstances. I now understand the original nature, there is neither path nor reason.' After Mituo received the verse, he asked: 'Can the robe be passed on?' Siduo replied: 'This robe is difficult to obtain, so it is used as proof. You yourself have no difficulties, why borrow the robe? If the teachings spread in all directions, people will naturally believe and turn to you.' Siduo then manifested supernatural powers, transforming into samadhi fire, burning himself on the ground. The relics were about a foot high, and King Desheng secretly stored them in a bottle and stupa (pagoda). This corresponds to the year Yiyou (325 AD) of Emperor Ming of Jin in our Central Lands.
(Wushen) Venerable Fotucheng passed away
Shi Le passed away, and his younger brother Shi Hu succeeded to the throne, especially devoted to serving Fotucheng. Fotucheng said to Shi Hu: 'The emperor's service to the Buddha lies in reverence, frugality, compassion, and patience, glorifying and praising the Dharma, not in practicing tyranny, and not harming the innocent. If there are people who do evil and cannot be reformed by teaching, can they not be punished? But killing should not be abused with punishment, and one should not be without compassion.' In the twelfth month of the fourth year of Yonghe (348 AD), Fotucheng said to his disciples: 'The Shi clan is about to perish, I will leave before the chaos occurs.' So he sent someone to bid farewell to Shi Hu. Shi Hu was shocked and said: 'The great monk suddenly wants to leave our country, is there some disaster?' He immediately went to the temple to comfort Fotucheng. Fotucheng said: 'Birth and death are the constant principles of the Dao. The length of life is predetermined, and cannot be increased or decreased. What is regrettable is that the country is devoted to Buddhism, building temples and ordaining monks, and should have received blessings, but it practices tyrannical politics, and punishments are abused in turn, especially violating the sacred scriptures, and ultimately there will be no blessings. If you can implement benevolent governance, perhaps you can extend the dynasty.' Shi Hu wailed and wept, knowing that he was bound to leave, so he dug a tomb and built a grave for him. On the eighth day, Fotucheng passed away peacefully in a seated posture, at the age of one hundred and seventy, having entered the Dao for one hundred and nine years, never touching wine.
齒。食不過中。非戒不履。立寺八百九十三。所度弟子七千餘人。凡澄所在國人。無敢向其方涕唾便利者。每相戒曰。莫起噁心。大和尚知。汝自大教東來。至澄而盛。後有僧自雍州來。見澄西入關。以聞虎。虎命發冢。惟塊石存焉○竺佛調久師澄。住常山寺積年。或分身他處。或經歲入山。赍乾飯數鬥。歸常有餘。有僧隨調。山行。值雪。調入虎窟中宿。虎還共臥。后自克亡日。遠近皆至。調曰。人身無常。能專心真凈。形數雖乖。而必同契。言訖。端坐而逝。弟子入山。見調坐巖上。眾禮曰。和尚尚在耶。調曰。吾常在耳。乃不見。眾共開棺。惟衣履存。
佛祖綱目卷第二十四 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十五(閏字號)
甲子(晉哀帝興寧二年起)丙寅(帝奕太和元年)辛未(簡文咸安元年)癸酉(孝武寧康元年)丙子(改太元)丁酉(安帝隆安元年)壬寅(改元興)乙巳(改義熙)己未(恭帝元熙元年)庚申(宋高祖永初元年)癸亥(宋文帝景平元年止)
南北朝 宋。劉姓。八主。共六十年。魏。拓拔姓。十二主。共一百四十九年。分而為東西魏。
(丁卯)支遁法師隱居剡山
支遁。字道林。壯歲出家。興寧二年。至
【現代漢語翻譯】 現代漢語譯本 牙齒。吃飯不超過中午。不是戒律規定的地方，不去踩踏。建立寺廟八百九十三座，度化的弟子七千多人。凡是鳩摩羅什（Kumārajīva）所到的國家，沒有人敢朝著他所在的方向吐唾沫或大小便。人們互相告誡說：『不要生起惡念，大和尚知道。』（人們說）佛教自從大教東傳以來，到鳩摩羅什（Kumārajīva）這裡才興盛。後來有僧人從雍州來，看見鳩摩羅什（Kumārajīva）向西進入關中，把這件事告訴了石虎（後趙的皇帝）。石虎（後趙的皇帝）下令挖開鳩摩羅什（Kumārajīva）的墳墓，只發現一塊石頭。 竺佛調（Zhú Fótiáo）長期師從鳩摩羅什（Kumārajīva），住在常山寺多年。有時分身到其他地方，有時連續幾個月進入山中，帶著幾斗乾飯，回來常常還有剩餘。有僧人跟隨竺佛調（Zhú Fótiáo）在山中行走，遇到下雪。竺佛調（Zhú Fótiáo）進入虎穴中睡覺，老虎回來與他一起睡。後來竺佛調（Zhú Fótiáo）自己確定去世的日期，遠近的人都來了。竺佛調（Zhú Fótiáo）說：『人身無常，能夠專心真誠清凈，形體數量雖然不同，但必定能夠共同契合。』說完，端坐而逝。弟子們進入山中，看見竺佛調（Zhú Fótiáo）坐在巖石上。眾人行禮說：『和尚還在嗎？』竺佛調（Zhú Fótiáo）說：『我常在。』說完就不見了。眾人一起打開棺材，只有衣服鞋子存在。 《佛祖綱目》卷第二十四 卍新續藏第 85 冊 No. 1594 《佛祖綱目》 《佛祖綱目》卷第二十五 甲子（晉哀帝興寧二年，公元364年起）丙寅（晉廢帝奕太和元年，公元366年）辛未（晉簡文帝咸安元年，公元371年）癸酉（晉孝武帝寧康元年，公元373年）丙子（改太元，公元376年）丁酉（晉安帝隆安元年，公元397年）壬寅（改元興，公元402年）乙巳（改義熙，公元405年）己未（晉恭帝元熙元年，公元419年）庚申（宋高祖永初元年，公元420年）癸亥（宋文帝景平元年止，公元423年） 南北朝時期，宋朝，劉姓，歷經八位君主，共六十年。魏朝，拓拔姓，歷經十二位君主，共一百四十九年。後來分為東魏和西魏。 （丁卯）支遁（Zhī Dùn）法師隱居在剡山。 支遁（Zhī Dùn），字道林，年輕時出家。興寧二年（公元364年），到達...
【English Translation】 English version Teeth. He did not eat after noon. He did not tread where it was not prescribed by the precepts. He established 893 temples and converted more than 7,000 disciples. In all the countries where Kumārajīva (鳩摩羅什, meaning: 'Kumārajīva') was, no one dared to spit or relieve themselves in his direction. People warned each other, 'Do not have evil thoughts, the Great Master knows.' (People said) Since the Great Teaching came east, it flourished with Kumārajīva (鳩摩羅什, meaning: 'Kumārajīva'). Later, a monk came from Yongzhou and saw Kumārajīva (鳩摩羅什, meaning: 'Kumārajīva') entering Guanzhong to the west, and told Shi Hu (石虎, meaning: 'Emperor of Later Zhao') about it. Shi Hu (石虎, meaning: 'Emperor of Later Zhao') ordered Kumārajīva's (鳩摩羅什, meaning: 'Kumārajīva') tomb to be dug up, and only a stone was found. Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') was a long-time disciple of Kumārajīva (鳩摩羅什, meaning: 'Kumārajīva') and lived in Changshan Temple for many years. Sometimes he would divide his body to other places, or go into the mountains for months, carrying a few dou of dried rice, and there would often be some left over when he returned. A monk followed Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') on a mountain walk and encountered snow. Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') entered a tiger's den to sleep, and the tiger returned to sleep with him. Later, Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') determined the date of his death himself, and people from far and near came. Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') said, 'The human body is impermanent. If one can concentrate on true purity, although the forms and numbers may be different, they will surely be in harmony.' After speaking, he sat upright and passed away. The disciples entered the mountain and saw Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') sitting on a rock. The crowd bowed and said, 'Is the Abbot still here?' Zhú Fótiáo (竺佛調, meaning: 'Zhú Fótiáo') said, 'I am always here.' Then he disappeared. The crowd opened the coffin together, and only clothes and shoes remained. Outline of the Patriarchs of the Buddha, Volume 24 卍 New Continued Collection, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha Outline of the Patriarchs of the Buddha, Volume 25 Jiazi (starting from the 2nd year of Xingning of Emperor Ai of Jin, 364 AD), Bingyin (the 1st year of Taihe of Emperor Yi, 366 AD), Xinwei (the 1st year of Xian'an of Emperor Jianwen, 371 AD), Guiyou (the 1st year of Ningkang of Emperor Xiaowu, 373 AD), Bingzi (changed to Taiyuan, 376 AD), Dingyou (the 1st year of Long'an of Emperor An, 397 AD), Renyin (changed to Yuanxing, 402 AD), Yisi (changed to Yixi, 405 AD), Jiwei (the 1st year of Yuanxi of Emperor Gong, 419 AD), Gengshen (the 1st year of Yongchu of Emperor Gaozu of Song, 420 AD), Guihai (ending with the 1st year of Jingping of Emperor Wen of Song, 423 AD) The Southern and Northern Dynasties, Song Dynasty, Liu surname, with eight rulers in total, lasting sixty years. Wei Dynasty, Tuoba surname, with twelve rulers in total, lasting one hundred and forty-nine years. Later divided into Eastern Wei and Western Wei. (Dingmao) Dharma Master Zhī Dùn (支遁, meaning: 'Zhī Dùn') lived in seclusion in Yan Mountain. Zhī Dùn (支遁, meaning: 'Zhī Dùn'), styled Daolin, left home at a young age. In the second year of Xingning (364 AD), he arrived at...
都講道行般若經。謝安王義之殷浩郗超孫綽許詢何充王坦之等。皆與結方外交。太和二年。歸隱剡山。嘗著銘以勖眾有曰。勤之勤之。至道非彌。茫茫三界。渺渺長羈謹守明禁。抗志無為。有遺以馬者。畜之曰。吾愛其神駿耳。有遺以鶴者。縱之曰。沖天之物。豈耳目玩哉。晚移石城山。木食澗飲。復至山陰。講維摩經。許詢為都講。聽者欽服○慧永。內江潘氏子。與慧遠同師道安。相期結屋羅浮。及遠為安所留。永乃先至。潯陽刺史陶范。留憩廬山舍宅。為西林以居之。峰嵿別立茅室。嘗有一虎馴伏。入其室者。輒聞異香。因號香谷。
(己卯)道安法師至長安
道安。常山衛氏子。世業儒。年十一出家。師事佛圖澄。讀書日記萬言。才辯無敵。性聰而貌醜。時人語曰。漆道人驚四鄰。澄歿。率徒眾依陸渾山。寧康元年。至襄陽立檀溪寺。時有高士習鑿齒。詣安。自稱曰四海習鑿齒。安應聲答曰。彌天釋道安。太元四年。秦主符堅攻拔襄陽。得安而喜。謂左右曰。吾以十萬師取襄陽。才得一人半耳。左右問為誰。曰安公一人。習鑿齒半人也。安至長安。大弘法化。
(丙戌)慧遠法師住廬山
慧遠。雁門賈氏子。少好學。博綜六經。尤善莊老。宿儒先進。莫不服其深致。年二十一。與弟慧
【現代漢語翻譯】 現代漢語譯本： 都講《道行般若經》。謝安、王義之、殷浩、郗超、孫綽、許詢、何充、王坦之等人，都與他結為方外之交。太和二年（367年），歸隱剡山。曾經作銘文來勉勵眾人，有這樣的話：『勤奮啊勤奮啊，至高的道不是遙不可及的。茫茫的三界，渺渺的長期羈絆，謹慎地遵守明確的戒律，高尚的志向是無為。』有人送給他馬，他飼養著說：『我喜愛它的神駿罷了。』有人送給他鶴，他放飛了說：『衝向天空的生物，哪裡是耳目玩賞的東西呢？』晚年移居石城山，吃樹上的果實，喝山澗的水。又到山陰，講解《維摩經》，許詢擔任都講，聽的人欽佩信服。
慧永（含義：人名）。內江潘氏之子，與慧遠（含義：人名）一同師從道安（含義：人名）。相約在羅浮山結廬隱居。等到慧遠被道安挽留，慧永就先去了。潯陽刺史陶范，留他在廬山的舍宅居住，為他在西林建屋居住。在山峰頂上另外建立茅屋。曾經有一隻老虎馴服地進入他的房間。進入他房間的人，總是聞到奇異的香味，因此號稱香谷。
(己卯)道安法師到達長安
道安（含義：人名）。常山衛氏之子。世代以儒學為業。十一歲出家。拜佛圖澄（含義：人名）為師。讀書每天記住萬字。才華辯論無敵。性格聰明但相貌醜陋。當時的人說：『漆道人驚動四鄰。』佛圖澄去世后，率領徒眾依靠陸渾山。寧康元年（373年），到達襄陽建立檀溪寺。當時有高士習鑿齒（含義：人名），拜訪道安，自稱說：『四海習鑿齒。』道安應聲回答說：『彌天釋道安。』太元四年（379年），秦主符堅攻克襄陽，得到道安而高興。對左右的人說：『我用十萬軍隊攻取襄陽，才得到一人半罷了。』左右的人問是誰。回答說：『道安公一人，習鑿齒半人罷了。』道安到達長安，大力弘揚佛法教化。
(丙戌)慧遠法師住在廬山
慧遠（含義：人名）。雁門賈氏之子。年少時愛好學習，廣泛研究六經，尤其擅長莊子和老子。年長的儒生和先進，沒有不佩服他深刻的見解的。二十一歲，與弟弟慧 English version: Dou Jiang expounded the 'Daoxing Prajna Sutra'. Xie An, Wang Yizhi, Yin Hao, Xi Chao, Sun Chuo, Xu Xun, He Chong, Wang Tanzhi, and others all formed friendships with him beyond the secular world. In the second year of the Taihe era (367 AD), he retired to Mount Yan. He once wrote an inscription to encourage the masses, saying: 'Be diligent, be diligent. The supreme Dao is not unattainable. The vast Three Realms, the boundless long-term bondage, carefully observe the clear precepts, and the noble aspiration is non-action.' Someone gave him a horse, and he kept it, saying: 'I love its divine spirit.' Someone gave him a crane, and he released it, saying: 'A creature that soars to the sky, how can it be a plaything for the eyes and ears?' In his later years, he moved to Stone City Mountain, eating fruits from the trees and drinking water from the mountain streams. He then went to Shanyin to lecture on the 'Vimalakirti Sutra'. Xu Xun served as the Dou Jiang, and the listeners admired and believed him.
Huiyong (meaning: a personal name), the son of the Pan family of Neijiang, studied under Daoan (meaning: a personal name) along with Huiyuan (meaning: a personal name). They agreed to build huts and live in seclusion on Mount Luofu. When Huiyuan was retained by Daoan, Huiyong went ahead. Tao Fan, the governor of Xunyang, invited him to stay at his residence on Mount Lu, and built a house for him in the Western Forest. He built a separate thatched hut on the peak of the mountain. Once, a tiger tamely entered his room. Those who entered his room always smelled a strange fragrance, hence it was called Fragrant Valley.
(Ji Mao Year) Master Daoan arrived in Chang'an
Daoan (meaning: a personal name), the son of the Wei family of Changshan. His family had been engaged in Confucianism for generations. He became a monk at the age of eleven, and studied under Fotucheng (meaning: a personal name). He could memorize ten thousand words a day. His talent for debate was unmatched. He was intelligent but ugly in appearance. People at the time said: 'The lacquer Daoist startles the neighbors.' After Fotucheng passed away, he led his followers to rely on Mount Luhun. In the first year of the Ningkang era (373 AD), he arrived in Xiangyang and established Tanxi Temple. At that time, there was a noble scholar named Xi Zaochi (meaning: a personal name), who visited Daoan and introduced himself, saying: 'Xi Zaochi from all over the world.' Daoan replied in response: 'Shidao An who fills the sky.' In the fourth year of the Taiyuan era (379 AD), Qin ruler Fu Jian conquered Xiangyang and was pleased to obtain Daoan. He said to those around him: 'I used an army of one hundred thousand to capture Xiangyang, and only obtained one and a half people.' Those around him asked who it was. He replied: 'Master Daoan is one person, and Xi Zaochi is half a person.' Daoan arrived in Chang'an and greatly promoted the Dharma.
(Bingxu Year) Master Huiyuan resided on Mount Lu
Huiyuan (meaning: a personal name), the son of the Jia family of Yanmen. He loved learning from a young age, extensively studied the Six Classics, and was especially skilled in Zhuangzi and Laozi. The elder Confucian scholars and advanced thinkers all admired his profound insights. At the age of twenty-one, he and his younger brother Hui
【English Translation】 Dou Jiang expounded the 'Daoxing Prajna Sutra'. Xie An, Wang Yizhi, Yin Hao, Xi Chao, Sun Chuo, Xu Xun, He Chong, Wang Tanzhi, and others all formed friendships with him beyond the secular world. In the second year of the Taihe era (367 AD), he retired to Mount Yan. He once wrote an inscription to encourage the masses, saying: 'Be diligent, be diligent. The supreme Dao is not unattainable. The vast Three Realms, the boundless long-term bondage, carefully observe the clear precepts, and the noble aspiration is non-action.' Someone gave him a horse, and he kept it, saying: 'I love its divine spirit.' Someone gave him a crane, and he released it, saying: 'A creature that soars to the sky, how can it be a plaything for the eyes and ears?' In his later years, he moved to Stone City Mountain, eating fruits from the trees and drinking water from the mountain streams. He then went to Shanyin to lecture on the 'Vimalakirti Sutra'. Xu Xun served as the Dou Jiang, and the listeners admired and believed him. Huiyong (meaning: a personal name), the son of the Pan family of Neijiang, studied under Daoan (meaning: a personal name) along with Huiyuan (meaning: a personal name). They agreed to build huts and live in seclusion on Mount Luofu. When Huiyuan was retained by Daoan, Huiyong went ahead. Tao Fan, the governor of Xunyang, invited him to stay at his residence on Mount Lu, and built a house for him in the Western Forest. He built a separate thatched hut on the peak of the mountain. Once, a tiger tamely entered his room. Those who entered his room always smelled a strange fragrance, hence it was called Fragrant Valley. (Ji Mao Year) Master Daoan arrived in Chang'an Daoan (meaning: a personal name), the son of the Wei family of Changshan. His family had been engaged in Confucianism for generations. He became a monk at the age of eleven, and studied under Fotucheng (meaning: a personal name). He could memorize ten thousand words a day. His talent for debate was unmatched. He was intelligent but ugly in appearance. People at the time said: 'The lacquer Daoist startles the neighbors.' After Fotucheng passed away, he led his followers to rely on Mount Luhun. In the first year of the Ningkang era (373 AD), he arrived in Xiangyang and established Tanxi Temple. At that time, there was a noble scholar named Xi Zaochi (meaning: a personal name), who visited Daoan and introduced himself, saying: 'Xi Zaochi from all over the world.' Daoan replied in response: 'Shidao An who fills the sky.' In the fourth year of the Taiyuan era (379 AD), Qin ruler Fu Jian conquered Xiangyang and was pleased to obtain Daoan. He said to those around him: 'I used an army of one hundred thousand to capture Xiangyang, and only obtained one and a half people.' Those around him asked who it was. He replied: 'Master Daoan is one person, and Xi Zaochi is half a person.' Daoan arrived in Chang'an and greatly promoted the Dharma. (Bingxu Year) Master Huiyuan resided on Mount Lu Huiyuan (meaning: a personal name), the son of the Jia family of Yanmen. He loved learning from a young age, extensively studied the Six Classics, and was especially skilled in Zhuangzi and Laozi. The elder Confucian scholars and advanced thinkers all admired his profound insights. At the age of twenty-one, he and his younger brother Hui
持。造道安法席。聞出世法。而悅之嘆曰。儒道九流。特糠秕耳。遂出家。時門徒數千。遠居第一座。安嘗謂眾曰。使道流東國者。其在遠乎。及關中擾亂。安散其徒。各隨所往。靡不諄諄規誨。獨遠不聞一言。因怪問之。安曰。若汝者吾尚何言哉。遂自荊州。將之羅浮。抵潯陽。見廬山愛之。乃立精舍。以去水猶遠。舉杖扣地曰。若此可居。當使朽壤抽泉。言畢。清流涌出。學侶漸眾。遠慮居隘。非弘道之所。其夜山神忽見夢曰。此山足可棲神。愿母他往。一夕天大雷雨。詰旦林麓廣辟。素沙布地。楩楠文梓。充布地上。刺史大相感動。乃為建剎。丙戌畢功。名其殿曰神運。號曰東林。先是陶侃刺廣州。漁人見海中有神光。網之得金像文殊。后商人于海東。獲一圓光。持以就像。若彌縫然。侃以送武昌寒溪寺。及侃移督江州。迎像將還。至舟而溺。及寺成。遠至江上。虔禱。像忽浮出。遂迎至神運殿。造重閣以奉之。
(戊子)二十六祖不如蜜多傳法般若多羅
不如蜜多。姓剎帝利。南印度王之次子。既得法于婆舍斯多。後行化至東印度。彼王名堅固。奉外道師長爪梵志。暨蜜多將至。王與梵志。同睹白氣貫于上下。王曰。斯何瑞也。梵志曰。此魔來之兆耳。何瑞之有。即鳩徒眾。議曰。不如蜜多將入
【現代漢語翻譯】 現代漢語譯本：他堅持為道安（Dào Ān，東晉時期著名佛教僧侶）提供講法的場所，聽聞佛法后欣喜地感嘆道：『儒家和道家以及其他各家學說，不過是些粗糠秕穀罷了。』於是出家。當時門徒有數千人，慧遠（Huì Yuǎn，東晉時期著名佛教僧侶）住在第一座。道安曾對眾人說：『能將佛法傳到東土的人，大概就是慧遠吧。』等到關中發生動亂，道安遣散了他的門徒，讓他們各自前往各地，無不諄諄告誡。唯獨沒有對慧遠說一句話。因此感到奇怪而問他。道安說：『像你這樣的人，我還有什麼可說的呢？』於是慧遠從荊州出發，打算前往羅浮山，到達潯陽時，看見廬山便喜愛上了它，於是建立精舍。因為離水源還很遠，他舉起手杖敲擊地面說：『如果這裡可以居住，就應當讓腐朽的土壤涌出泉水。』說完，清澈的泉水便涌了出來。前來學習的人逐漸增多，慧遠考慮到居住的地方狹窄，不是弘揚佛法的地方。當天晚上，山神忽然出現在夢中說：『這座山足夠棲身，希望不要前往別處。』一天晚上，天空雷雨大作，第二天早晨，樹林被廣泛開闢，白色的沙子鋪滿了地面，楠木梓木等樹木，遍佈地上。刺史大為感動，於是為他建造寺廟，在義熙（Yìxī）元年（405年）完工，將殿命名為神運殿，寺廟名為東林寺。此前，陶侃（Táo Kǎn，東晉時期著名將領）擔任廣州刺史時，漁民看見海中有神光，用網捕撈得到一尊金像文殊（Wénshū，文殊菩薩）。後來有商人從海東得到一個圓光，拿著它來與金像相配，就像是彌補縫隙一樣。陶侃將金像送到武昌寒溪寺。等到陶侃調任江州都督，迎回金像打算返回，到達船上時金像卻沉入水中。等到寺廟建成，慧遠來到江邊，虔誠祈禱，金像忽然浮出水面，於是迎到神運殿，建造重閣來供奉它。 （永嘉（Yǒngjiā）八年（314年））第二十六祖不如蜜多（Bùrú Mìduō）將佛法傳給般若多羅（Bōrě Duōluó） 不如蜜多，姓剎帝利（chà dì lì，印度種姓制度中的第二等級，即武士階層），是南印度國王的第二個兒子。他從婆舍斯多（Póshě Sīduō）那裡得到佛法后，前往東印度弘揚佛法。那裡的國王名叫堅固，信奉外道師長爪梵志。等到不如蜜多將要到達時，國王和梵志一同看見一道白氣貫穿上下。國王說：『這是什麼祥瑞之兆？』梵志說：『這是魔來臨的徵兆罷了，有什麼祥瑞可言。』於是召集眾人，商議說：『不如蜜多將要進入』
【English Translation】 English version: He insisted on providing a Dharma seat for Dao An (Dào Ān, a famous Buddhist monk in the Eastern Jin Dynasty), and after hearing the Dharma, he joyfully exclaimed: 'Confucianism, Taoism, and other schools of thought are nothing but chaff and dross.' So he became a monk. At that time, there were thousands of disciples, and Huiyuan (Huì Yuǎn, a famous Buddhist monk in the Eastern Jin Dynasty) lived in the first seat. Dao An once said to the crowd: 'The one who can spread Buddhism to the Eastern Land is probably Huiyuan.' When Guanzhong was in turmoil, Dao An dispersed his disciples, letting them go to various places, and he earnestly exhorted them all. Only he did not say a word to Huiyuan. Therefore, he felt strange and asked him. Dao An said: 'What else can I say to someone like you?' So Huiyuan set out from Jingzhou, intending to go to Mount Luofu, and when he arrived at Xunyang, he fell in love with Mount Lu, so he built a hermitage. Because it was still far from the water source, he raised his staff and knocked on the ground, saying: 'If this place is habitable, then the decayed soil should gush out spring water.' After he finished speaking, clear spring water gushed out. The number of people who came to study gradually increased, and Huiyuan considered that the place of residence was narrow and not a place to promote Buddhism. That night, the mountain god suddenly appeared in a dream and said: 'This mountain is enough to live in, I hope you don't go elsewhere.' One night, there was a great thunderstorm, and the next morning, the forest was widely opened up, and white sand covered the ground, and trees such as Phoebe zhennan and Catalpa bungei were all over the ground. The governor was greatly moved, so he built a temple for him, which was completed in the first year of Yixi (405 AD), and named the hall Shenyun Hall, and the temple was named Donglin Temple. Before that, when Tao Kan (Táo Kǎn, a famous general in the Eastern Jin Dynasty) was the governor of Guangzhou, fishermen saw a divine light in the sea, and they caught a golden statue of Manjusri (Wénshū, Manjusri Bodhisattva) with a net. Later, a merchant obtained a halo from the East Sea and took it to match the golden statue, as if to fill the gap. Tao Kan sent the golden statue to Hanxi Temple in Wuchang. When Tao Kan was transferred to the governor of Jiangzhou, he welcomed the statue back, but when he arrived on the boat, the statue sank into the water. When the temple was completed, Huiyuan came to the river and prayed sincerely, and the statue suddenly floated out of the water, so he welcomed it to Shenyun Hall and built a double pavilion to enshrine it. (Yongjia (Yǒngjiā) eight years (314 AD)) The twenty-sixth ancestor, Buru Mida (Bùrú Mìduō), passed the Dharma to Prajnatara (Bōrě Duōluó) Buru Mida, whose surname was Kshatriya (chà dì lì, the second rank in the Indian caste system, namely the warrior class), was the second son of the king of South India. After he obtained the Dharma from Vasista (Póshě Sīduō), he went to East India to promote the Dharma. The king there was named Jiangu, and he believed in the heretical teacher Changzhua Brahma. When Buru Mida was about to arrive, the king and Brahma saw a white aura running through the top and bottom together. The king said: 'What is this auspicious sign?' Brahma said: 'This is a sign of the arrival of the devil, what is auspicious.' So he gathered the crowd and discussed, saying: 'Buru Mida is about to enter'
都城。誰能挫之。弟子曰。我等各有咒術。可以動天地入水火。何患哉。蜜多至。見宮墻有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。曰將度眾生。王曰。以何法度。曰各以其類度之。時梵志聞言。不勝其忿。即以幻法。化一大山于蜜多頂上。蜜多指之。忽移化山。還壓彼頭。復以手按地。地動。五百外道皆不能立。梵志怖懼。懺禮蜜多。蜜多覆按地。地靜。指山。山滅。王異日大治齋。集諸外道。懇蜜多預會。蜜多初不欲行。而知所會地將陷。乃往。王喜曰。師肯來耶。蜜多曰。吾非應供。來救死耳。此地已為龍窟。須臾當下陷。王大恐。與其眾俱如高原。反顧其地。已淵然成湫矣。王益敬信。蜜多乃為王演說法要。俾趣真乘。且曰。王國有聖人。當繼我法。先是東印有婆羅門子。年二十。幼失殳母。不知名氏。或自言。瓔珞人。遂名曰瓔珞童子。丐行閭里。有問汝行何急。即曰。汝行何緩。問何姓。即曰。與汝同姓。人莫測之。一日王與蜜多。同車而出。瓔珞稽首於前。蜜多曰。汝憶往事否。答曰。我憶往劫中與師同居。師演摩訶般若。我演甚深修多羅。今日之事。蓋契昔因。蜜多謂王曰。此大勢至菩薩也。繼后出二人。一人化南印度。一人緣在震旦。九年卻返此方。遂以昔因。名童子為般若多羅。付正
{ "translations": [ "現代漢語譯本：", "都城，誰能挫敗他？弟子們說：『我們各有咒術，可以撼動天地，出入水火，有什麼可擔心的？』蜜多（Mitra，友）到來，看見宮墻有黑氣，就說：『這是小災難罷了。』直接去見國王。國王說：『大師來做什麼？』蜜多（Mitra，友）說：『將要度化眾生。』國王說：『用什麼方法度化？』蜜多（Mitra，友）說：『各自用他們所屬的類別來度化他們。』當時梵志（Brahmin，婆羅門）聽了這話，非常憤怒，就用幻術，化作一座大山在蜜多（Mitra，友）的頭頂上。蜜多（Mitra，友）指著它，忽然移走了化山，反而壓在梵志（Brahmin，婆羅門）的頭上。又用手按著地面，地面震動，五百外道都站立不住。梵志（Brahmin，婆羅門）害怕恐懼，向蜜多（Mitra，友）懺悔禮拜。蜜多（Mitra，友）又按著地面，地面平靜。指著山，山就消失了。國王有一天大辦齋飯，聚集各位外道，懇請蜜多（Mitra，友）參加。蜜多（Mitra，友）起初不想去，但知道聚會的地方將要塌陷，才前往。國王高興地說：『大師肯來嗎？』蜜多（Mitra，友）說：『我不是來應供的，是來救命的。這地方已經成了龍窟，一會兒就要塌陷。』國王非常害怕，和他的隨從都到了高地，回頭看那地方，已經深陷成水潭了。國王更加敬重信服。蜜多（Mitra，友）就為國王演說佛法的要義，使他趨向真正的佛法，並且說：『王國里有聖人，應當繼承我的佛法。』", "先前東印度有個婆羅門（Brahmin，祭司）的兒子，二十歲，小時候失去了母親，不知道姓名，有人說他是瓔珞（Necklace，項鍊）人，就叫他瓔珞童子。他沿街乞討，有人問他走得這麼急做什麼，他就說：『你走得這麼慢做什麼？』問他姓什麼，他就說：『和你同姓。』人們都不能理解。有一天，國王和蜜多（Mitra，友）同乘一輛車外出，瓔珞（Necklace，項鍊）在前面叩頭。蜜多（Mitra，友）說：『你記得過去的事情嗎？』回答說：『我記得往劫中和師父同住，師父演說摩訶般若（Mahā-prajñā，大智慧），我演說甚深修多羅（Sutra，經）。今天的事情，大概是符合過去的因緣。』蜜多（Mitra，友）對國王說：『這是大勢至菩薩（Mahāsthāmaprāpta， महान् स्थिरता प्राप्त）啊。』後來又出現兩個人，一個人化身到南印度，一個人和震旦（China，中國）有緣分，九年後返回這裡。於是因為過去的因緣，稱童子為般若多羅（Prajñātārā，智慧星），交付正法。", "", "english_translations": [ "English version:", "Who can defeat the capital? The disciples said, 'We each have spells that can shake heaven and earth, enter water and fire. What is there to worry about?' Mitra (Friend) arrived and, seeing black energy in the palace walls, said, 'This is just a small difficulty.' He went directly to the king, who asked, 'What brings the master here?' Mitra (Friend) said, 'I am here to liberate sentient beings.' The king asked, 'By what method?' Mitra (Friend) said, 'Each according to their kind.' At that time, the Brahmin (Priest) heard these words and, unable to contain his anger, used illusion to transform a great mountain above Mitra's (Friend) head. Mitra (Friend) pointed at it, and suddenly the transformed mountain shifted and pressed down on the Brahmin's (Priest) head instead. Then, he pressed his hand on the ground, and the ground shook, and five hundred heretics could not stand. The Brahmin (Priest), frightened, repented and bowed to Mitra (Friend). Mitra (Friend) pressed his hand on the ground again, and the ground became still. He pointed at the mountain, and the mountain vanished. One day, the king prepared a great feast and gathered all the heretics, earnestly inviting Mitra (Friend) to attend. Mitra (Friend) initially did not want to go, but knowing that the place of the gathering would collapse, he went. The king was pleased and said, 'The master is willing to come?' Mitra (Friend) said, 'I am not here to receive offerings, but to save lives. This place has already become a dragon's lair and will collapse shortly.' The king was greatly frightened and, with his followers, went to higher ground. Looking back at the place, it had already sunk deeply into a pool. The king became even more respectful and faithful. Mitra (Friend) then expounded the essentials of the Dharma to the king, guiding him towards the true vehicle, and said, 'There is a sage in the kingdom who should inherit my Dharma.'", "Previously, in East India, there was a Brahmin's (Priest) son, twenty years old, who lost his mother in childhood and did not know his name. Some said he was a Necklace (Necklace) person, so he was called Necklace Boy. He begged in the streets. When someone asked him why he walked so quickly, he would say, 'Why do you walk so slowly?' When asked his surname, he would say, 'The same as yours.' People could not understand. One day, the king and Mitra (Friend) were traveling in the same carriage, and Necklace (Necklace) bowed before them. Mitra (Friend) said, 'Do you remember the past?' He replied, 'I remember that in past kalpas I lived with the master. The master expounded the Mahā-prajñā (Great Wisdom), and I expounded the profound Sutra (Scripture). Today's events are probably in accordance with past causes.' Mitra (Friend) said to the king, 'This is Mahāsthāmaprāpta (Great Strength Arrived) Bodhisattva.' Later, two more people appeared, one who transformed into South India, and one who had a connection with China (China), returning here after nine years. Therefore, because of past causes, the boy was named Prajñātārā (Wisdom Star), and the true Dharma was entrusted to him." ] }
法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。蜜多既付法已。即辭王曰。吾化緣已終。當歸寂滅。愿王于最上乘。無忘外護。即還本座。現形如日。少頃覆呈十八變。出三昧火。自焚。雨金色舍利。王以金塔閟之。當此土晉武帝戊子歲也。
(己丑)道安法師入寂
太元十四年。正月二十七日。道安見有異僧出入窗隙。安以生處問之。異僧手指西北。即時云開。見樓閣。如幻出。曰彼兜率天也。二月八日。跏趺而逝。安每䟽經義。必求聖證。一日感龐眉尊者降。安出所制似之。尊者欽嘆。以為盡契佛心。仍許以密助弘通。安識其為賓頭盧。因設日供。門弟子通其業者數十人。有法遇者。傳教長沙。徒眾數百中。有一人私飲。遇縱而不舉。安廉知之。即封荊以寄。遇抱荊泣曰。董眾無狀。遠遺師憂。於是俯伏受譴。安左臂有一肉串。隆起如印。捋可上下。而不出腕。時號印手菩薩。
(庚寅)慧遠法師結蓮社
晉室式微。天下奇才。絕俗之士。多隱居不仕。來歸慧遠。遠曰。諸君倘有心。凈土之遊。宜加勉勵。於是率眾共結蓮社。一心念佛。期生凈土。令劉程之。著發願文。而王喬之等。復爲念佛三昧詩。以見志。遠序曰。唸佛三昧者何。思專想寂之謂。思專則志一不
【現代漢語翻譯】 法眼宗的心法要旨說：『真性心地藏（一切眾生本具的真實自性，如大地般含藏一切功德），無頭也無尾（沒有開始也沒有結束，超越一切對待），隨順因緣而顯現各種化用，爲了方便起見，稱之為智慧。』蜜多（Mito，佛陀弟子名）將佛法交付完畢后，就向國王辭別說：『我的教化因緣已經結束，應當歸於寂滅。希望大王對於最上乘佛法，不要忘記護持。』說完就回到座位上，身體顯現如太陽一般的光芒，不久又呈現十八種變化，放出三昧真火，自己焚化。天空中降下金色的舍利（Śarīra，佛教聖物，通常指高僧火化后的遺骨），國王用金塔來珍藏這些舍利。這件事發生在晉武帝（司馬炎）戊子年（288年）。
（己丑年）道安（Dào'ān，東晉時期著名高僧）法師圓寂。
太元十四年（389年）正月二十七日，道安（Dào'ān）看見有奇異的僧人出入于窗戶的縫隙。道安（Dào'ān）詢問他所來的地方。奇異的僧人手指西北方向，隨即天空打開，顯現出樓閣，如同幻化出來的一樣，說：『那是兜率天（Tuṣita Heaven，彌勒菩薩居住的凈土）。』二月八日，道安（Dào'ān）結跏趺坐而逝。道安（Dào'ān）每次疏解經義，必定尋求聖人的印證。有一天，感得龐眉尊者降臨，道安（Dào'ān）拿出自己所作的經義給他看，尊者讚歎，認為完全契合佛心。並且答應暗中幫助他弘揚佛法。道安（Dào'ān）認出他是賓頭盧（Piṇḍola，十六羅漢之一），因此為他設定每日的供養。門下弟子通曉他事業的有數十人，其中有法遇（Fǎ Yù）法師，將教法傳到長沙，徒眾數百人中，有一個人私自飲酒，法遇（Fǎ Yù）縱容而不舉發。道安（Dào'ān）暗中知道這件事，就封了一罈荊酒寄給他。法遇（Fǎ Yù）抱著荊酒哭泣說：『管理大眾無方，讓老師您遠地擔憂。』於是俯伏接受責備。道安（Dào'ān）左臂上有一串肉，隆起如印章，可以上下捋動，但是不能從手腕上脫出，當時人們稱他為印手菩薩。
（庚寅年）慧遠（Huìyuǎn，東晉時期著名高僧）法師結蓮社。
晉朝國勢衰微，天下的奇才，不流俗的人士，大多隱居而不做官，來歸附慧遠（Huìyuǎn）。慧遠（Huìyuǎn）說：『各位如果有心往生凈土，應該更加努力。』於是率領大眾共同結成蓮社，一心念佛，期望往生凈土。讓劉程之（Liú Chéngzhī）撰寫發願文，而王喬之（Wáng Qiáozhī）等人，又作唸佛三昧詩，來表明心志。慧遠（Huìyuǎn）在序言中說：『唸佛三昧（Samādhi，佛教中的一種禪定狀態）是什麼呢？就是思想專一，心境寂靜。思想專一，那麼志向就不會改變。
【English Translation】 The Dharma Eye Treasury. A verse says: 'The true nature is the mind-ground treasury (the true nature inherent in all beings, containing all merits like the earth), without head and without tail (without beginning and without end, transcending all duality), responding to conditions and manifesting various transformations, conveniently called wisdom.' After Mito (Mito, name of a Buddha's disciple) transmitted the Dharma, he bid farewell to the king, saying, 'My karmic connection for teaching is complete; I should return to quiescence. May the king not forget to protect the highest vehicle of Buddhism.' Then he returned to his seat, his body manifesting like the sun. Shortly after, he presented eighteen transformations, emitting the fire of Samadhi (Samādhi, a state of meditative consciousness), and self-immolated. Golden Śarīra (Śarīra, Buddhist relics, usually referring to the remains of eminent monks after cremation) rained down. The king enshrined them in a golden pagoda. This occurred in the year of Wuzi (288 AD) during the reign of Emperor Wu of Jin (Sima Yan).
(Year of Jichou) Dharma Master Dao'an (Dào'ān, a famous eminent monk in the Eastern Jin Dynasty) passed away.
On the twenty-seventh day of the first month of the fourteenth year of Taiyuan (389 AD), Dao'an (Dào'ān) saw a strange monk entering and exiting through the cracks in the window. Dao'an (Dào'ān) asked him where he came from. The strange monk pointed northwest, and immediately the sky opened, revealing pavilions, as if magically appearing, saying, 'That is the Tuṣita Heaven (Tuṣita Heaven, the pure land where Maitreya Bodhisattva resides).' On the eighth day of the second month, Dao'an (Dào'ān) passed away in a seated lotus position. Whenever Dao'an (Dào'ān) elucidated the meaning of the scriptures, he would seek the validation of sages. One day, he sensed the descent of a venerable monk with prominent eyebrows. Dao'an (Dào'ān) presented his own interpretations to him, and the venerable monk praised them, considering them to be in complete accord with the Buddha's mind. He also promised to secretly assist him in propagating the Dharma. Dao'an (Dào'ān) recognized him as Piṇḍola (Piṇḍola, one of the sixteen Arhats), so he set up daily offerings for him. Among his disciples, dozens were proficient in his work, including Dharma Master Fa Yu (Fǎ Yù), who transmitted the teachings to Changsha. Among the hundreds of his followers, one person secretly drank alcohol, and Fa Yu (Fǎ Yù) tolerated it without reporting it. Dao'an (Dào'ān) secretly knew about this, so he sealed a jar of Jing wine and sent it to him. Fa Yu (Fǎ Yù) wept, holding the Jing wine, saying, 'I have failed in managing the community, causing the teacher to worry from afar.' Then he prostrated himself and accepted the reprimand. Dao'an (Dào'ān) had a string of flesh on his left arm, raised like a seal, which could be stroked up and down but could not be removed from the wrist. At that time, people called him the Seal-Hand Bodhisattva.
(Year of Gengyin) Dharma Master Huiyuan (Huìyuǎn, a famous eminent monk in the Eastern Jin Dynasty) formed the Lotus Society.
The Jin Dynasty was declining, and many extraordinary talents and unconventional individuals in the world lived in seclusion and did not serve as officials, coming to rely on Huiyuan (Huìyuǎn). Huiyuan (Huìyuǎn) said, 'If you all have the mind to be reborn in the Pure Land, you should work harder.' So he led the assembly to form the Lotus Society together, wholeheartedly reciting the Buddha's name, hoping to be reborn in the Pure Land. He had Liu Chengzhi (Liú Chéngzhī) write a vow, and Wang Qiaozhi (Wáng Qiáozhī) and others composed poems on the Samadhi (Samādhi, a state of meditative consciousness) of Buddha-recitation to express their aspirations. Huiyuan (Huìyuǎn) said in the preface, 'What is the Samadhi (Samādhi, a state of meditative consciousness) of Buddha-recitation? It is what is called thinking with focus and tranquility of mind. If thoughts are focused, then the will does not change.
撓。想寂則氣虛神朗。氣虛則智恬其照。神朗則無幽不徹。斯二乃是自然之玄符。會一而致用也。是故靖恭閑宇而感物。通靈御心。惟正動而入微。此假修以凝神。積習以移性。猶或若茲。況夫尸居坐忘。冥懷至極。智落宇宙。而暗蹈大方者哉。請言其始。菩薩初登道位。甫窺玄門。體寂無為。而無弗為及其神變也。則令修短葺常度。鉅細互相違。三光回景。以移照。天地捲而入懷矣。又諸三昧。其名甚眾。功高易進。唸佛為先。窮玄極微。尊號如來。神體合變。應不以方。故令入斯定者。昧然忘知。即所緣以成鑒。鑑明則內照交映。而色像生焉。非耳目之所暨。而聞見行焉。於是睹夫淵凝虛鏡之體。則悟靈相。湛一清明。自然察玄音之叩。心聽則塵累每消。滯情融朗。非天下之至妙。孰能與於此。以茲而觀。一覿之感。乃發久習之深覆。豁昏習之重迷。若匹夫眾定之所緣。故不得與其優劣。居可知也。是以奉誡諸賢。咸思一揆之契感。寸陰之頹景。懼來儲之未積。於是洗心法堂。整衿清向。夜分忘𥨊。夙宵惟勒。庶夫貞詣之功。以通三乘之志。臨津濟物。與九流而同往。仰援超步。拔茆之興。俯引約進。秉䇿其後。以覽眾篇之揮翰。豈徒文詠而已哉○釋慧巍。山居禪定。山鬼現種種形。皆隨巍點化而隱。時大雪。有
一女子。姿容婉媚。衣服鮮麗。來白巍曰。上人有德。天遣我來。以相慰諭。因說種種欲言。巍一心不動。乃謂女曰。吾心若死灰。無以革囊見試。女遂凌雲而去。顧嘆曰。海水可竭。須彌可傾。彼上人者。秉志堅貞。
(辛丑)鳩摩羅什法師至長安
鳩摩羅什。(此翻童壽)中天竺人。父名鳩摩羅炎。家世相國。棄榮出遊。龜茲王以妹妻之。生羅什。什生而神靈。七歲隨母入寺。見鐵缽。試取加項。俄念。此缽甚重。我何能舉。即不勝重。遂悟萬法惟心。博學強記。人莫能及。年二十。什母辭王。往天竺。謂什曰方等深教。不可思議。傳之東土。惟爾之力。但于汝無利。其可柰何。什曰。必使大化流轉。雖苦無恨。母至天竺。道成獲阿那含果。符堅據秦攻襄陽。得道安。安因勸堅。迎西域羅什。適太史奏。德星現於西域分野。當有大智人。入輔中國。堅曰。朕聞龜茲有羅什者。得非此耶。遣將呂光。謂曰。朕非貪地用兵。聞羅什深解法相。為後學宗。若克龜茲。即宜馳驛送什。及破龜茲。送什以歸。中道聞堅已為姚萇所害。遂止不返。什因不至秦。后萇亦聞什名。要請。而光不𠃔。萇亡。子興復請。亦不𠃔。因遣兵伐光。光敗降。秦方得迎什。十二月。什至長安。秦主命什。于西內逍遙園譯經。什尋覽
【現代漢語翻譯】 現代漢語譯本： 一位姿容婉媚，衣著鮮麗的女子來到白巍禪師處，說道：『上人您有德行，上天派我來，想和您親近。』於是說出種種挑逗的話語。白巍禪師一心不動，就對女子說：『我的心像死灰一樣，不要用你的肉體來試探我。』女子於是騰雲而去，回頭嘆息道：『海水可以枯竭，須彌山可以傾倒，這位上人，他的志向真是堅定啊。』
（辛丑年(381年)）鳩摩羅什法師到達長安
鳩摩羅什（翻譯為童壽）是中天竺人。他的父親名叫鳩摩羅炎，家世是相國。鳩摩羅炎放棄榮華富貴出遊，龜茲國王把妹妹嫁給了他，生下了鳩摩羅什。鳩摩羅什生來就聰慧過人，七歲時跟隨母親進入寺廟，看見一個鐵缽，試著拿起來放在脖子上。忽然想到，這缽很重，我怎麼能舉起來呢？立刻就覺得承受不住它的重量。於是領悟到萬法唯心的道理。他博學強記，沒有人能比得上。二十歲時，鳩摩羅什的母親辭別國王，前往天竺，對鳩摩羅什說：『方等深奧的教義，不可思議，傳到東土，只有靠你的力量。但是這對你沒有好處，這可怎麼辦呢？』鳩摩羅什說：『一定要使佛法廣為流傳，即使受苦也沒有怨恨。』他的母親到達天竺后，修道證得了阿那含果。苻堅佔據秦地攻打襄陽，得到了道安法師。道安於是勸說苻堅，迎接西域的鳩摩羅什。恰好太史官上奏說，德星出現在西域的分野，應當有大智慧的人，來輔佐中國。苻堅說：『我聽說龜茲有鳩摩羅什這個人，莫非就是他嗎？』於是派遣將軍呂光，對他說：『我並非貪圖土地用兵，聽說鳩摩羅什精通佛法，是後學的宗師。如果攻克龜茲，就應該快馬加鞭把鳩摩羅什送來。』等到攻破龜茲，呂光護送鳩摩羅什回國，中途聽說苻堅已經被姚萇所殺害，於是停止不返回。鳩摩羅什因此沒有到達秦地。後來姚萇也聽說了鳩摩羅什的名聲，想要請他來，但是呂光不肯。姚萇去世后，他的兒子姚興再次請求，呂光仍然不肯。於是派遣軍隊攻打呂光，呂光戰敗投降。秦國這才得以迎接鳩摩羅什。十二月，鳩摩羅什到達長安，秦主命令鳩摩羅什在西內逍遙園翻譯佛經。鳩摩羅什隨即瀏覽
【English Translation】 English version: A woman, with a charming appearance and brightly colored clothes, came to Zen Master Bai Wei and said, 'Superior One, you have virtue, and Heaven has sent me to comfort and console you.' Then she spoke all sorts of seductive words. Zen Master Bai Wei's mind remained unmoved, and he said to the woman, 'My heart is like dead ashes; do not try to tempt me with your flesh.' The woman then soared into the clouds and left, looking back and sighing, 'The sea can be exhausted, Mount Sumeru can be toppled, but this Superior One's will is truly firm.'
In the year Xin Chou (381 CE), Dharma Master Kumārajīva arrived in Chang'an.
Kumārajīva (translated as Tong Shou) was a native of Central India. His father's name was Kumārāyana, and his family had been ministers of state for generations. Kumārāyana renounced his glory and traveled abroad. The King of Kucha married his younger sister to him, and she gave birth to Kumārajīva. Kumārajīva was born with extraordinary intelligence. At the age of seven, he followed his mother into a temple and saw an iron bowl. He tried to pick it up and place it on his neck. Suddenly, he thought, 'This bowl is very heavy; how can I lift it?' Immediately, he felt unable to bear its weight. Thus, he realized the principle that all phenomena are manifestations of the mind. He was learned and had a strong memory, surpassing everyone else. At the age of twenty, Kumārajīva's mother bid farewell to the King and went to India. She said to Kumārajīva, 'The profound teachings of the Vaipulya (方等) are inconceivable. Transmitting them to the Eastern Land depends solely on your strength. But this will not benefit you; what can be done?' Kumārajīva said, 'I must ensure that the Great Dharma flows and transforms; even if it brings suffering, I will have no regrets.' After his mother arrived in India, she cultivated the path and attained the Anāgāmi (阿那含) fruit. Fu Jian, occupying the Qin territory, attacked Xiangyang and obtained the Dharma Master Dao An. Dao An then advised Fu Jian to welcome Kumārajīva from the Western Regions. Coincidentally, the court astrologer reported that a 'virtue star' had appeared in the division of the Western Regions, indicating that a person of great wisdom would come to assist China. Fu Jian said, 'I have heard that there is a Kumārajīva in Kucha; could it be him?' He then dispatched General Lü Guang, saying to him, 'I am not using troops out of greed for land. I have heard that Kumārajīva is well-versed in the Dharma and is a master for later learners. If you conquer Kucha, you should quickly send Kumārajīva to me.' After Lü Guang conquered Kucha, he escorted Kumārajīva back, but on the way, he heard that Fu Jian had been killed by Yao Chang, so he stopped and did not return. Kumārajīva therefore did not reach the Qin territory. Later, Yao Chang also heard of Kumārajīva's reputation and wanted to invite him, but Lü Guang refused. After Yao Chang died, his son Yao Xing requested again, but Lü Guang still refused. Yao Xing then sent troops to attack Lü Guang, and Lü Guang was defeated and surrendered. Only then was the Qin state able to welcome Kumārajīva. In December, Kumārajīva arrived in Chang'an, and the Qin ruler ordered Kumārajīva to translate scriptures in the Xiaoyao Garden (逍遙園) within the Western Palace. Kumārajīva then perused
舊經。多所紕繆。不與梵本相應。乃集沙門僧肇僧睿等重譯○僧肇。自為沙門。名震三輔。什在姑臧。肇往依之。什與語驚曰。法中龍象也。及歸關中。助什詳定經論。因出大品之後。著般若無知論。什覽奇之。傳其論。至廬山。慧遠深相讚歎○僧睿。冀州人。初遊學諸方。后入關從羅什。講成實論。什嘆曰。子真精識。傳譯有賞音。吾何恨焉。
○慧遠法師著法性等論
慧遠。住廬山。大弘法道。聞鳩摩羅什入關。遣書通好。什答書略曰。經言。末後東方。當有護法菩薩。勖哉仁者。善弘其事。並遺偈一章曰。既已舍染樂。心得善攝否。若得不馳散。深入實相否。異境空相中。其心無所樂。若悅禪智慧。是法性無照。虛誑等無實亦非停心處。仁者所得法。幸愿示其要。遠復答以偈曰。本端竟何從。起滅有無際。一微涉動境。成此頹山勢。惑想更相乘。觸理自生滯。因緣雖無主。開涂非一世。時無悟宗匠。誰將握玄契。來問尚悠悠。相與期暮歲。初震旦未有涅槃常住之說。但云壽命長遠。遠曰。佛是至極。至極則無變。無變之理。豈有窮哉。乃著法性論十四篇。略曰。至極以不變為性。得性以體極為宗。羅什見論嘆曰。邊方未見經便。闇與理會。豈不妙哉。
(丙午)天竺佛䭾䟦陀至關中
【現代漢語翻譯】 現代漢語譯本：舊的譯本存在很多錯誤，與梵文原本不符。於是召集沙門僧肇（Sengzhao，人名）、僧睿（Sengrui，人名）等人重新翻譯。僧肇出家為僧后，名聲震動關中地區。鳩摩羅什（Kumarajiva，人名）在姑臧（Guzang，地名）時，僧肇前去依附他。鳩摩羅什與他交談后驚歎道：『這是佛法中的龍象啊！』等到他回到關中，幫助鳩摩羅什詳細審定經論。因此在大品般若經翻譯之後，撰寫了《般若無知論》。鳩摩羅什看了後覺得非常奇特，將他的理論傳到廬山。慧遠（Huiyuan，人名）對此深加讚賞。僧睿是冀州人，起初遊學四方，後來進入關中跟隨鳩摩羅什，講解《成實論》。鳩摩羅什讚歎道：『你真是精通佛理，翻譯時能找到知音，我還有什麼遺憾呢？』 慧遠法師撰寫了《法性論》等著作。 慧遠住在廬山，大力弘揚佛法。聽說鳩摩羅什進入關中，便寫信與他聯絡。鳩摩羅什回信大致說：『經書上說，末法時期東方應當有護法菩薩出現，希望您努力啊，好好弘揚此事。』並贈送一首偈語：『既然已經捨棄了世俗的享樂，內心是否能夠很好地收攝？如果能夠不散亂，是否能夠深入實相？在不同的境界和空相中，內心沒有什麼可喜愛的。如果喜歡禪定和智慧，這就是法性無照。虛妄等同於沒有真實，也不是停止心念的地方。您所得到的佛法，希望能夠告訴我其中的要點。』慧遠也用偈語回覆說：『根本究竟從何而來？生滅有無沒有邊際。一絲細微的動念，就能形成這崩塌的山勢。迷惑的想法互相疊加，接觸真理自然產生阻礙。因緣雖然沒有主宰，開闢道路卻不止一世。現在沒有領悟佛法真諦的宗師，誰能掌握這玄妙的契機？來問還很遙遠，我們相約在晚年。』起初震旦（Zhendan，中國的古稱）沒有涅槃常住的說法，只說壽命長遠。慧遠說：『佛是至高無上的，至高無上就沒有變化。沒有變化的道理，怎麼會有窮盡呢？』於是撰寫了《法性論》十四篇，大略是說：『至高無上以不變為本性，得到本性以體悟至極為宗旨。』鳩摩羅什看了這部論後感嘆道：『邊遠地區沒有見到經書，卻能暗中與佛理相合，這難道不是很奇妙嗎？』 (丙午)義熙十二年（416年），天竺（India）佛䭾䟦陀（Buddhabhadra，人名）到達關中。
【English Translation】 English version: The old translations contained many errors and did not correspond to the Sanskrit originals. Therefore, the monks Sengzhao (Sengzhao, a name), Sengrui (Sengrui, a name), and others were gathered to re-translate them. After Sengzhao became a monk, his reputation shook the Guanzhong area. When Kumarajiva (Kumarajiva, a name) was in Guzang (Guzang, a place name), Sengzhao went to rely on him. Kumarajiva was amazed after talking with him, saying, 'This is a dragon and elephant in the Dharma!' When he returned to Guanzhong, he helped Kumarajiva to carefully review the scriptures and treatises. Therefore, after the translation of the Mahaprajnaparamita Sutra, he wrote the 'Prajna No-Knowing Treatise'. Kumarajiva found it very peculiar after reading it and spread his theory to Mount Lu. Huiyuan (Huiyuan, a name) greatly praised it. Sengrui was from Jizhou. He initially traveled and studied in various places, and later entered Guanzhong to follow Kumarajiva, lecturing on the Tattvasiddhi Shastra. Kumarajiva praised, 'You are truly proficient in Buddhist principles. You can find a kindred spirit in translation. What regrets do I have?' Master Huiyuan wrote treatises such as 'On the Nature of Dharma'. Huiyuan lived in Mount Lu and vigorously promoted Buddhism. Hearing that Kumarajiva had entered Guanzhong, he wrote to contact him. Kumarajiva's reply roughly said, 'The scriptures say that in the Dharma-ending age, there should be Dharma-protecting Bodhisattvas appearing in the East. I hope you will work hard and promote this matter well.' He also sent a verse: 'Since you have abandoned worldly pleasures, is your mind well-collected? If you can avoid distraction, can you deeply enter the true nature? In different realms and empty appearances, the mind has nothing to love. If you like meditation and wisdom, this is the unilluminated nature of Dharma. Illusion is equal to no reality, nor is it a place to stop the mind. I hope you can tell me the key points of the Dharma you have attained.' Huiyuan also replied with a verse: 'Where does the root ultimately come from? There is no end to birth, death, existence, and non-existence. A slight movement of thought can form this collapsing mountain. Confused thoughts multiply each other, and touching the truth naturally produces obstacles. Although causes and conditions have no master, opening the path is not just one lifetime. Now there is no master who understands the true meaning of Buddhism, who can grasp this mysterious opportunity? The question is still far away, let's meet in our old age.' Initially, Zhendan (Zhendan, the ancient name of China) did not have the saying of Nirvana being permanent, only saying that life is long. Huiyuan said, 'The Buddha is supreme, and the supreme has no change. How can the principle of no change have an end?' So he wrote fourteen chapters of 'On the Nature of Dharma', roughly saying: 'The supreme takes immutability as its nature, and attaining the nature takes realizing the supreme as its purpose.' Kumarajiva exclaimed after reading this treatise, 'The remote area has not seen the scriptures, but can secretly agree with the Buddhist principles. Isn't this wonderful?' (Bingwu year) In the twelfth year of Yixi (416 AD), Buddhabhadra (Buddhabhadra, a name) from India arrived in Guanzhong.
天竺佛䭾跋陀。(此云覺賢)得正法于佛大先。佛大先與達磨。同參二十七祖䟦陀。既得法后。游罽賓國。嘗積歲宴坐。時有秦沙門智嚴等。西往罽賓。迎陀入關。鳩摩羅什倒屣而迎。恨相見之晚。議論多所發藥。秦太子姚泓。延至東宮。對什論法。什問法雲何空。陀曰。眾微成色。色無自性。故色即空。又問。既以極微破色空。復云何破一微。陀曰。以一微故眾微空。以眾微故一微空。沙門寶云。不省其意。咸謂䟦陀所計微塵是常。更申請之。陀曰。法不自生。緣會故生。緣一微故有眾微。微無自性。則是空矣。寧當言不破一微乎。時秦尚玄化沙門。出入宮闕者數千。䟦陀隤然而已。一日偶謂弟子曰。昨見天竺五舶俱發。應合至矣。又其徒自言。得那含果。僧正道[(豐*力)/石]曰。佛不許言自所得法。五舶之論。何所窮詰。弟子輕言。誑惑于律。于違義。不同處。陀遂渡江。入匡廬。見慧遠論義。遠高之。乃請出禪數諸經。稽考別傳之旨。源流所自。未幾而五舶俱至。
(丁未)天竺佛陀耶舍至關中
鳩摩羅什。在秦。嘗于草堂寺講經。秦主姚興及朝臣沙門數千。肅容觀聽。一日興謂什曰。大師聰明。才辨海內無雙。何可使法種不嗣哉。遂以宮女十輩。逼令受之。什自是不住僧房。別立廨舍。諸
【現代漢語翻譯】 現代漢語譯本 天竺的佛陀跋陀（翻譯為覺賢）從佛大先處獲得了正法。佛大先與達磨共同師從第二十七祖跋陀。獲得正法后，他遊歷到罽賓國，曾多年靜坐。當時有秦地的沙門智嚴等人，西行到罽賓，迎接佛陀跋陀入關。鳩摩羅什倒屣相迎，遺憾相見太晚，議論佛法，多有啓發。秦太子姚泓，邀請他到東宮，與鳩摩羅什一起討論佛法。鳩摩羅什問：『法如何為空？』佛陀跋陀回答：『眾多微塵聚合而成色，微塵沒有自性，所以色即是空。』又問：『既然用極微來破色空，又如何破一微呢？』佛陀跋陀回答：『因為一微的緣故，眾微皆空；因為眾微的緣故，一微亦空。』沙門寶云不理解其中的意思，都認為佛陀跋陀所說的微塵是常存的。再次向他請教，佛陀跋陀說：『法不是自己產生的，而是因緣聚合而生。因為一微的緣故，才有眾微。微塵沒有自性，所以是空。怎麼能說不破一微呢？』當時秦地崇尚玄學的沙門，出入宮廷的有數千人，佛陀跋陀沉默不語。一天，他偶然對弟子說：『昨天看見天竺的五艘船一同出發，應該快到了。』又有他的弟子自稱，得到了阿那含果（那含果：佛教果位之一）。僧正道[(豐力)/石]說：『佛不允許說自己得到了什麼法。五艘船的事情，又有什麼可以追問的呢？』弟子輕率發言，用戒律來迷惑人，與佛義不合。佛陀跋陀於是渡江，進入匡廬山，與慧遠（慧遠：東晉時期佛教領袖）討論佛法，慧遠非常敬佩他，於是請他翻譯禪數等經典，考察別傳的旨意，追溯源流。不久，五艘船都到了。
（丁未年(397)）天竺的佛陀耶舍到達關中。
鳩摩羅什在秦地，曾在草堂寺講經，秦主姚興和朝臣沙門數千人，肅靜地觀看聆聽。一天，姚興對鳩摩羅什說：『大師聰明，才華辯才海內無雙，怎麼能讓佛法的種子沒有後代呢？』於是用十個宮女，強迫他接受。鳩摩羅什從此不住在僧房，另外設立了住所。
【English Translation】 English version The Indian monk Buddhabhadra (meaning 'Awakened Worthy') obtained the true Dharma from Buddhamahanaman. Buddhamahanaman and Dharma were fellow disciples of the twenty-seventh patriarch Bhadra. After obtaining the Dharma, he traveled to the country of Kashmir, where he spent years in meditation. At that time, the Shramanas (Shramana: wandering ascetics) Zhiyan and others from Qin went west to Kashmir to welcome Buddhabhadra to enter the pass. Kumarajiva greeted him with great respect, regretting that they had met so late, and their discussions on the Dharma were very enlightening. The Crown Prince of Qin, Yao Hong, invited him to the East Palace to discuss the Dharma with Kumarajiva. Kumarajiva asked, 'How is Dharma empty?' Buddhabhadra replied, 'Numerous minute particles come together to form form, and these particles have no self-nature, therefore form is emptiness.' He further asked, 'Since you use extremely minute particles to break down the emptiness of form, how do you break down a single particle?' Buddhabhadra replied, 'Because of one particle, all particles are empty; because of all particles, one particle is also empty.' The Shramana Baoyun did not understand the meaning, and they all thought that the minute particles that Buddhabhadra spoke of were permanent. They asked him again, and Buddhabhadra said, 'Dharma does not arise by itself, but arises from the assembly of conditions. Because of one particle, there are many particles. Particles have no self-nature, therefore they are empty. How can you say that one particle is not broken down?' At that time, there were thousands of Shramanas in Qin who advocated metaphysics and entered and exited the palace. Buddhabhadra remained silent. One day, he casually said to his disciples, 'Yesterday I saw five ships from India set sail together, they should be arriving soon.' Moreover, one of his disciples claimed to have attained the Anagamin fruit (Anagamin fruit: one of the Buddhist stages of enlightenment). The Sangha leader Dao[(豐力)/石] said, 'The Buddha does not allow one to say that they have attained any Dharma. What is there to question about the matter of the five ships?' The disciple spoke rashly, using the precepts to mislead people, which is contrary to the meaning of the Dharma. Buddhabhadra then crossed the river and entered Mount Lu, where he discussed the Dharma with Huiyuan (Huiyuan: a prominent Buddhist leader during the Eastern Jin Dynasty). Huiyuan greatly admired him and invited him to translate the scriptures on meditation and numbers, examine the meaning of separate transmissions, and trace the origins. Soon, all five ships arrived.
In the Dingwei year (397), the Indian monk Buddhayasas arrived in Guanzhong.
Kumarajiva, while in Qin, once lectured on the scriptures at the Caotang Temple. The Qin ruler Yao Xing and thousands of court officials and Shramanas watched and listened respectfully. One day, Yao Xing said to Kumarajiva, 'Master, you are intelligent and your talent and eloquence are unparalleled in the country. How can we allow the seed of the Dharma to have no descendants?' Therefore, he forced him to accept ten palace women. From then on, Kumarajiva no longer lived in the monastery but established a separate residence.
僧中有欲效之者。什乃聚針盈缽。謂諸僧曰。若能見效食此者。乃可畜室耳。因舉七進針。如常膳。諸僧愧服乃止。天竺佛陀耶舍。(此云覺明)至姑臧。聞羅什受秦宮女。嘆曰。什如好綿。其可使入棘刺乎。什聞耶舍為己遠來。勸秦主迎之。使者至彼。耶舍曰。明旨遠降。便當驛馳。副檀越待士之勤。脫如見禮羅什。則貧道當在北山北矣。使還。興復敦請。耶舍乃來。秦主郊迎。別創精舍處之。設供如王者。耶舍一無所受。時至分衛。一食而已。
○陶潛居士謁慧遠大師
慧遠。住東林寺。下有虎溪。遠送客。每以虎溪為限。義熙三年。道士陸修靜。偕陶潛入山。見遠。遠送之。執手談話。不覺過虎溪。虎便哮吼。三人相顧大笑。世傳為三笑圖。時潛居柴桑。近廬山。常訪遠。遠愛其曠達。以書招入社。潛性嗜酒。謂許飲即來。遠許之。乃造焉。久之。以無酒。攢眉而去。潛字元亮。初名淵明。嘗仕晉為彭澤令。晉滅。改名潛。時號靖節先生。
(庚戌)遺民居士劉程之示生凈土
劉程之。字仲思。彭城人。少孤。事母。以孝聞。初為府參軍。即隱去。桓玄劉𥙿等交薦。不就。乃之廬山。依慧遠。遠曰。官祿巍巍。何以不為。程之曰君臣相疑。疣贅相虧。晉室無磐石之固。物情有累卵之危
【現代漢語翻譯】 現代漢語譯本： 僧人中有想效仿鳩摩羅什的。鳩摩羅什便聚集滿滿一缽的針，對眾僧說：『如果能像我一樣，吃了這些針還能安然無恙，才可以娶妻。』於是當衆舉起七根針吞下，像平時吃飯一樣。眾僧既慚愧又佩服，便停止了效仿的念頭。天竺（印度古稱）的佛陀耶舍（覺明）來到姑臧，聽說鳩摩羅什接受了秦王的宮女，嘆息道：『鳩摩羅什就像美好的絲綿，怎麼能讓他進入佈滿荊棘的地方呢？』鳩摩羅什聽說佛陀耶舍爲了自己遠道而來，勸說秦王迎接他。使者到達佛陀耶舍那裡，佛陀耶舍說：『皇上的旨意遠道而來，我應當快馬加鞭前往，不辜負施主款待賢士的辛勤。如果像對待鳩摩羅什那樣對待我，那麼貧僧就要隱居到北山以北了。』使者返回后，秦王再次懇切邀請。佛陀耶舍才來。秦王在郊外迎接，另外建造精舍安置他，供給如同對待國王一般。佛陀耶舍一概不接受，到時就去乞食，只吃一頓飯。
慧遠（東晉高僧）住在東林寺，寺下有虎溪。慧遠送客，每次都以虎溪為界限。義熙三年（407年），道士陸修靜，與陶潛（東晉詩人）一同入山拜訪慧遠。慧遠送他們，握著手談話，不知不覺地過了虎溪。老虎便吼叫起來。三人互相看著大笑。世人將此事畫成畫，稱為『三笑圖』。當時陶潛居住在柴桑，靠近廬山，經常拜訪慧遠。慧遠喜愛他曠達的性格，寫信邀請他加入蓮社。陶潛因為喜歡喝酒，說如果允許飲酒就來。慧遠答應了他。陶潛於是前往。時間久了，因為沒有酒，皺著眉頭離開了。陶潛，字元亮，最初名叫淵明。曾經在晉朝做官，擔任彭澤令。晉朝滅亡后，改名為潛。當時人們稱他為靖節先生。
劉程之，字仲思，彭城人。年少時就成了孤兒，侍奉母親，以孝順聞名。最初擔任府參軍，隨即隱退。桓玄（東晉權臣）、劉毅（東晉將領）等人多次推薦他，他都沒有接受。於是前往廬山，依附慧遠。慧遠說：『官位俸祿如此顯赫，為什麼不做呢？』劉程之說：『君臣之間互相猜疑，就像身上的贅肉一樣互相損害。晉朝沒有像磐石一樣堅固的根基，世事就像堆疊的雞蛋一樣危險。』
【English Translation】 English version: Among the monks, there were those who wished to emulate Kumārajīva (a famous Buddhist translator). Kumārajīva then gathered a bowl full of needles and said to the monks, 'If you can be like me and eat these needles without harm, then you may take a wife.' Thereupon, he publicly picked up seven needles and swallowed them, as if eating ordinary food. The monks were ashamed and impressed, and ceased their attempts to imitate him. Buddhayashas (Awakened Understanding) from Tianzhu (ancient name for India) arrived in Guzang. Upon hearing that Kumārajīva had accepted palace women from the Qin ruler, he sighed, 'Kumārajīva is like fine silk; how can he be made to enter a place full of thorns?' Kumārajīva, hearing that Buddhayashas had come from afar for his sake, persuaded the Qin ruler to welcome him. When the envoy arrived at Buddhayashas's place, Buddhayashas said, 'The Emperor's decree has come from afar; I should hasten to go and not disappoint the benefactor's diligence in treating scholars. If I am treated like Kumārajīva, then this poor monk will have to retreat to the north of the Northern Mountain.' After the envoy returned, the Qin ruler earnestly invited him again. Only then did Buddhayashas come. The Qin ruler greeted him in the suburbs and built a special monastery to house him, providing for him as if he were a king. Buddhayashas accepted nothing, and when the time came, he would go out to beg for food, eating only one meal.
Huiyuan (a prominent Buddhist monk of the Eastern Jin Dynasty) lived in Donglin Temple, below which was Tiger Creek. Whenever Huiyuan saw off guests, he would always limit himself to Tiger Creek. In the third year of Yixi (407 AD), the Taoist Lu Xiujing, together with Tao Qian (a poet of the Eastern Jin Dynasty), entered the mountain to visit Huiyuan. Huiyuan saw them off, holding hands and talking, and unknowingly crossed Tiger Creek. The tiger then roared. The three looked at each other and laughed heartily. The world has passed down this event as a painting called 'The Three Laughs.' At that time, Tao Qian lived in Chaisang, near Mount Lu, and often visited Huiyuan. Huiyuan loved his uninhibited nature and invited him to join the White Lotus Society in a letter. Tao Qian, because he loved to drink wine, said that he would come if he was allowed to drink. Huiyuan agreed. Tao Qian then went. After a long time, because there was no wine, he frowned and left. Tao Qian, courtesy name Yuanliang, was originally named Yuanming. He once served as an official in the Jin Dynasty, holding the position of Magistrate of Pengze. After the Jin Dynasty was destroyed, he changed his name to Qian. At that time, people called him Mr. Jingjie.
Liu Chengzhi, courtesy name Zhongsi, was a native of Pengcheng. He became an orphan at a young age and served his mother, known for his filial piety. He initially served as a military advisor in the government, but soon retired. Huan Xuan (an influential official of the Eastern Jin Dynasty), Liu Yi (a general of the Eastern Jin Dynasty), and others repeatedly recommended him, but he did not accept. Thereupon, he went to Mount Lu and relied on Huiyuan. Huiyuan said, 'Official positions and salaries are so prominent, why not take them?' Liu Chengzhi said, 'The ruler and his ministers suspect each other, like tumors harming each other. The Jin Dynasty does not have a foundation as solid as a rock, and the affairs of the world are as dangerous as stacked eggs.'
。吾何為哉。遠然其說。大相器厚。朝廷知其志不可奪。旌其號。曰遺民。遠創蓮社。俾程之撰誓文。其略曰。神者可以感涉。而不可以跡求。必感之有物。則幽路咫尺。茍求之無方。則渺茫何津。今幸以不謀而感。僉心西境。乃機象通。于𥨊夢欣歡。百于子來。可不克心克念。重精疊思。以凝其慮哉。然景續參差。功福不一。雖晨期云同。而夕歸攸隔。即我師友之眷良。可悲矣。是以慨然胥命。整衿法堂。等施一心。亭懷幽極。誓茲同人。俱游絕域。其有警世絕倫。首登神界。則無獨善於云嶠。忘兼金于幽谷。先進后升。勉思匯征之道。然後妙觀大儀。啟心真照。識以悟新。形繇化革。程之復著唸佛三昧詩。以表專志。始涉半歲。即于定中。見佛光照地。皆作金色。居十五年。又見阿彌陀佛。玉毫光照。垂手慰接。程之懇曰。安得如來為我摩頂。覆我以衣。俄而佛為摩頂。引袈裟被之。翼日唸佛。又見身入寶池。蓮花青白。其水湛然。一人頂有圓光。胸出卍字。指池水曰。八功德水。汝可飲之。程之飲水。甘美。及寤猶覺。毛孔香發。乃告眾曰。吾凈土之緣。至矣。對像焚香。再拜祝曰。我以釋迦遺教故。知有阿彌陀佛。此香供養釋迦如來。次供阿彌陀佛。及妙法華經。愿一切有情。俱生凈土。言訖。面西合掌而逝
【現代漢語翻譯】 現代漢語譯本：我該做些什麼呢？袁遠非常贊同他的說法，認為他是個有器量的人。朝廷知道他的志向不可動搖，便表彰他，稱他為『遺民』。袁遠建立蓮社，讓程之撰寫誓文。誓文的大意是：神靈可以通過感應來接觸，但不能通過尋跡來求得。一定要感應到實物，那麼幽冥之路也近在咫尺。如果尋求沒有方法，那麼就會感到茫然，不知該去哪裡。現在有幸不經謀劃就產生了感應，大家一心向往西方極樂世界。於是，冥冥中的感應與夢中的景象相通，大家欣喜萬分，百餘人前來加入。難道不應該克制自己的私心雜念，更加精進地思考，來凝聚我們的心念嗎？然而，每個人的修行進度參差不齊，功德和福報也不一樣。雖然早上一起約定，但晚上卻各自分離。想到我的師長和朋友們，真是令人悲傷啊！因此，大家慨然聽從號令，整理衣襟來到法堂，平等地施捨一心，平靜地懷著幽深的心境。我們向在座的同修發誓，一起前往極樂世界。如果有人能夠警醒世人，超越常人，首先登上神界，那麼就不要只顧自己在雲霄之上享樂，而忘記了幽谷中的兼金（賢才）。先得道的人要幫助后得道的人，努力思考彙集眾力的途徑。然後，才能妙觀宇宙的規律，開啟內心的真知灼見，用覺悟來更新自己，使形體由內而外發生改變。程之又寫了唸佛三昧詩，來表達自己專一的志向。開始修行半年，就在禪定中看到佛光照耀大地，全都變成金色。修行了十五年，又見到阿彌陀佛，眉間白毫放光，垂下手來安慰接引他。程之懇求說：『希望如來能為我摩頂，用袈裟覆蓋我。』一會兒，佛就為他摩頂，用袈裟披在他身上。第二天唸佛時，又看到自己身入寶池，池中的蓮花有青色和白色，池水清澈明亮。有一個人頭頂有圓光，胸前有卍字，指著池水說：『這是八功德水，你可以飲用。』程之喝了池水，感到甘甜美好，醒來后仍然覺得毛孔散發著香氣。於是他告訴大家說：『我往生凈土的因緣，已經到了。』他對著佛像焚香，再次拜謝並祝願說：『我因為釋迦牟尼佛的遺教，才知道有阿彌陀佛。這炷香供養釋迦如來，其次供養阿彌陀佛，以及《妙法蓮華經》。愿一切有情眾生，都能往生凈土。』說完，他面向西方合掌而逝（南宋紹興二十三年，即公元1153年）。 English version: What should I do? Yuan Yuan greatly agreed with his words, considering him a man of great caliber. The court knew that his ambition could not be shaken, so they commended him, calling him a 'Remnant Subject'. Yuan Yuan founded the Lotus Society, and had Cheng Zhi write the vow. The gist of the vow was: Spirits can be contacted through feeling, but cannot be sought through tracing. One must feel something real, then the path to the netherworld is within reach. If seeking has no method, then one will feel lost, not knowing where to go. Now, fortunately, a feeling has arisen without planning, and everyone's heart yearns for the Western Pure Land. Thus, the feeling in the dark corresponds with the visions in dreams, and everyone is overjoyed, with over a hundred people coming to join. Shouldn't we restrain our selfish thoughts, and think more diligently, to concentrate our minds? However, everyone's progress in cultivation varies, and their merits and blessings are different. Although we agree in the morning, we separate in the evening. Thinking of my teachers and friends, it is truly sad! Therefore, everyone obediently follows the command, tidies their robes and comes to the Dharma hall, equally giving with one heart, calmly harboring a deep state of mind. We vow to all fellow practitioners present, to go to the Land of Ultimate Bliss together. If someone can awaken the world, surpass ordinary people, and first ascend to the divine realm, then do not only enjoy oneself in the clouds, but remember the 'hidden gold' (talents) in the secluded valley. Those who attain the Way first should help those who attain the Way later, and strive to think of ways to gather the strength of the masses. Then, one can wonderfully observe the laws of the universe, open the true knowledge and insight of the heart, use enlightenment to renew oneself, and transform the body from the inside out. Cheng Zhi also wrote a Samadhi poem on mindfulness of Buddha, to express his single-minded aspiration. Half a year after starting cultivation, he saw in meditation the Buddha's light shining on the earth, all turning golden. After cultivating for fifteen years, he saw Amitabha Buddha, with a white hair between his eyebrows emitting light, lowering his hand to comfort and receive him. Cheng Zhi pleaded: 'I hope the Tathagata can touch my head and cover me with his kasaya.' After a while, the Buddha touched his head and draped his kasaya over him. The next day, while reciting the Buddha's name, he saw himself entering the treasure pond, with blue and white lotuses in the pond, and the water clear and bright. There was a person with a halo on his head and a swastika on his chest, pointing to the pond water and saying: 'This is the water of the eight merits, you can drink it.' Cheng Zhi drank the water, feeling sweet and wonderful, and even after waking up, he still felt the fragrance emanating from his pores. So he told everyone: 'My karmic connection to be reborn in the Pure Land has arrived.' He burned incense in front of the Buddha statue, bowed again and prayed: 'Because of the teachings of Shakyamuni Buddha, I know that there is Amitabha Buddha. This incense is offered to Shakyamuni Tathagata, and then to Amitabha Buddha, and the 妙法蓮華經 (Myoho-Renge-Kyo, Lotus Sutra). May all sentient beings be reborn in the Pure Land.' After saying this, he faced west, put his palms together and passed away (Shaoxing 23rd year of the Southern Song Dynasty, i.e. 1153 AD).
【English Translation】 What should I do? Yuan Yuan greatly agreed with his words, considering him a man of great caliber. The court knew that his ambition could not be shaken, so they commended him, calling him a 'Remnant Subject'. Yuan Yuan founded the Lotus Society, and had Cheng Zhi write the vow. The gist of the vow was: Spirits can be contacted through feeling, but cannot be sought through tracing. One must feel something real, then the path to the netherworld is within reach. If seeking has no method, then one will feel lost, not knowing where to go. Now, fortunately, a feeling has arisen without planning, and everyone's heart yearns for the Western Pure Land. Thus, the feeling in the dark corresponds with the visions in dreams, and everyone is overjoyed, with over a hundred people coming to join. Shouldn't we restrain our selfish thoughts, and think more diligently, to concentrate our minds? However, everyone's progress in cultivation varies, and their merits and blessings are different. Although we agree in the morning, we separate in the evening. Thinking of my teachers and friends, it is truly sad! Therefore, everyone obediently follows the command, tidies their robes and comes to the Dharma hall, equally giving with one heart, calmly harboring a deep state of mind. We vow to all fellow practitioners present, to go to the Land of Ultimate Bliss together. If someone can awaken the world, surpass ordinary people, and first ascend to the divine realm, then do not only enjoy oneself in the clouds, but remember the 'hidden gold' (talents) in the secluded valley. Those who attain the Way first should help those who attain the Way later, and strive to think of ways to gather the strength of the masses. Then, one can wonderfully observe the laws of the universe, open the true knowledge and insight of the heart, use enlightenment to renew oneself, and transform the body from the inside out. Cheng Zhi also wrote a Samadhi poem on mindfulness of Buddha, to express his single-minded aspiration. Half a year after starting cultivation, he saw in meditation the Buddha's light shining on the earth, all turning golden. After cultivating for fifteen years, he saw Amitabha Buddha, with a white hair between his eyebrows emitting light, lowering his hand to comfort and receive him. Cheng Zhi pleaded: 'I hope the Tathagata can touch my head and cover me with his kasaya.' After a while, the Buddha touched his head and draped his kasaya over him. The next day, while reciting the Buddha's name, he saw himself entering the treasure pond, with blue and white lotuses in the pond, and the water clear and bright. There was a person with a halo on his head and a swastika on his chest, pointing to the pond water and saying: 'This is the water of the eight merits, you can drink it.' Cheng Zhi drank the water, feeling sweet and wonderful, and even after waking up, he still felt the fragrance emanating from his pores. So he told everyone: 'My karmic connection to be reborn in the Pure Land has arrived.' He burned incense in front of the Buddha statue, bowed again and prayed: 'Because of the teachings of Shakyamuni Buddha, I know that there is Amitabha Buddha. This incense is offered to Shakyamuni Tathagata, and then to Amitabha Buddha, and the 妙法蓮華經 (Myoho-Renge-Kyo, Lotus Sutra). May all sentient beings be reborn in the Pure Land.' After saying this, he faced west, put his palms together and passed away (Shaoxing 23rd year of the Southern Song Dynasty, i.e. 1153 AD).
。異香郁然。七日而息。時晉義熙六年也○周續之。字道祖。雁門人。幼通五經五緯。號十經童子。養志閑居。公卿交辟。皆不就事。慧遠預蓮社。宋文帝踐祚。召對辯析。帝大悅。或問。身為處士。時踐王廷。可乎。答曰。心馳魏闕者。以江湖為桎梏。情致兩忘者。市朝亦巖穴耳。時稱通隱先生。后居鐘山。專心念佛。愈老愈篤。一日向空云。佛來迎我。合掌而逝○張野。字莘民。居潯陽。兼通華梵。尤善屬文。舉茂才屢徴散騎常侍。俱不就。入廬山蓮社。修凈業。義熙十四年。與家人別。入室端坐而逝○張詮。字秀碩。野之族子。高逸好學。耕鋤間。帶經不釋。屢徴弗就。庚悅以其貧。舉為潯陽令。笑曰。古人以容膝為安。屈志就祿。奚榮之有。乃入廬山。依蓮社。研窮內典。多有悟入。宋景平元年。無疾安臥而逝○雷次宗。字仲倫。入廬山蓮社。立館東林之側。及遠示寂。與子侄書曰。吾弱冠入廬山。事釋和尚。於時師友淵源。務宏聖道。玩心佛理。夜以繼日。樂而忘憂。二十餘載。淵匠既傾。良朋亦喪。遂與汝曹。歸耕隴畔山。居十年。齒逾知命。及今耄未至昏。尚可勵志成西歸之津樑。自今以往。家務大小。一勿見關子平之言。可以為法○闕公則。入廬山蓮社。既卒。友人于洛陽白馬寺。夜中為作忌祭。忽
【現代漢語翻譯】 現代漢語譯本： 異香濃郁芬芳，七日後才消散。當時是晉義熙六年（410年）。 周續之，字道祖，雁門人。年幼時就精通五經五緯，號稱『十經童子』。他修身養性，隱居鄉間，公卿多次徵召他，他都不去任職。慧遠（Buddha-bhadra，意為佛陀賢）尊者邀請他加入蓮社。宋文帝即位后，召見他並與他辯論，文帝非常高興。有人問他：『身為隱士，卻時常出入朝廷，可以嗎？』他回答說：『心懷朝廷的人，才把江湖看作是束縛；如果能達到物我兩忘的境界，那麼市井朝廷也就像山林巖穴一樣。』當時人們稱他為『通隱先生』。後來他居住在鐘山，專心念佛，越老越虔誠。有一天，他對著天空說：『佛來迎接我了。』然後合掌去世。 張野，字莘民，居住在潯陽。他精通漢文和梵文，尤其擅長寫作。他被舉薦為茂才，又多次被徵召為散騎常侍，他都沒有就任。他加入了廬山蓮社，修習凈土法門。義熙十四年（418年），他與家人告別，進入房間端坐而逝。 張詮，字秀碩，是張野的族侄。他品行高潔，愛好學習，即使在田間耕作，也總是帶著經書不離手。他多次被徵召，都沒有就任。庚悅因為他貧困，舉薦他為潯陽令。他笑著說：『古人以能容身安居為滿足，如果爲了俸祿而委屈自己的志向，有什麼光榮可言呢？』於是他進入廬山，依附蓮社，研究佛經，多有領悟。宋景平元年（423年），他無疾而終，安詳地去世。 雷次宗，字仲倫，加入了廬山蓮社。他在東林寺旁邊建立了學館。等到慧遠（Buddha-bhadra，意為佛陀賢）尊者圓寂后，他給子侄寫信說：『我年輕時進入廬山，侍奉釋和尚（Buddha-bhadra，意為佛陀賢）。當時師友之間關係深厚，致力於弘揚聖道，用心研究佛理，夜以繼日，樂而忘憂。二十多年過去了，淵公（指慧遠）已經去世，良師益友也已離世。於是我和你們一起，回到田間耕種，隱居山林十年。年齡已經超過五十歲，如今雖然還沒有老糊塗，但還可以努力修行，成就往生西方的資糧。從今以後，家務大小事務，一概不要過問。』子平的話，可以作為你們的法則。 闕公則，加入了廬山蓮社。他去世后，他的朋友在洛陽白馬寺，夜裡為他做忌日祭祀，忽然...
【English Translation】 English version: A peculiar fragrance filled the air, and it dissipated after seven days. This occurred in the sixth year of the Yixi era of the Jin Dynasty (410 AD). Zhou Xuzhi, styled Daozu, was a native of Yanmen. In his youth, he mastered the Five Classics and the Five Weft Books, earning him the title 'Child Prodigy of the Ten Classics.' He cultivated his character in seclusion, and though repeatedly summoned by high officials, he declined all appointments. Huiyuan (Buddha-bhadra, meaning Buddha-wise) invited him to join the White Lotus Society. When Emperor Wen of the Song Dynasty ascended the throne, he summoned Zhou for an audience and engaged in discussions, which greatly pleased the Emperor. Someone asked, 'As a recluse, is it proper to frequently visit the royal court?' He replied, 'Those whose hearts yearn for the imperial court see the rivers and lakes as shackles; those who have transcended attachment see the marketplace as no different from mountain caves.' He was known as 'Master Tongyin' at the time. Later, he resided on Zhong Mountain, dedicating himself to reciting the Buddha's name with increasing devotion as he aged. One day, he said to the sky, 'The Buddha is coming to receive me,' and passed away with his palms joined in prayer. Zhang Ye, styled Xinmin, lived in Xunyang. He was well-versed in both Chinese and Sanskrit and was particularly skilled in writing. He was recommended as a 'Maocai' (outstanding talent) and repeatedly summoned as a 'Sanqi Changshi' (attendant gentleman of the palace), but he declined all appointments. He joined the White Lotus Society of Mount Lu, practicing Pure Land Buddhism. In the fourteenth year of the Yixi era (418 AD), he bid farewell to his family, entered his room, and passed away in a seated posture. Zhang Quan, styled Xiushuo, was a nephew of Zhang Ye. He was of noble character and fond of learning, always carrying scriptures with him even while farming. He was repeatedly summoned but declined all appointments. Geng Yue, seeing his poverty, recommended him as the magistrate of Xunyang. He laughed and said, 'The ancients were content with a place to rest their knees; what glory is there in compromising one's principles for the sake of salary?' He then entered Mount Lu, joined the White Lotus Society, and delved into the inner teachings of Buddhism, gaining much insight. In the first year of the Jingping era of the Song Dynasty (423 AD), he passed away peacefully in his sleep without illness. Lei Cizong, styled Zhonglun, joined the White Lotus Society of Mount Lu. He established a school next to Donglin Temple. After the passing of Huiyuan (Buddha-bhadra, meaning Buddha-wise), he wrote to his sons and nephews, saying, 'I entered Mount Lu in my youth, serving the Venerable Monk Shi (Buddha-bhadra, meaning Buddha-wise). At that time, the relationship between teachers and friends was profound, and we were dedicated to propagating the sacred path, studying Buddhist principles with diligence, day and night, finding joy and forgetting worries. More than twenty years have passed, and Master Yuan (referring to Huiyuan) has passed away, and good teachers and friends have also departed. Therefore, I returned with you to cultivate the fields and live in seclusion in the mountains for ten years. My age has exceeded fifty, and although I am not yet senile, I can still strive to cultivate and achieve the provisions for rebirth in the West. From now on, do not concern yourselves with any family matters, large or small.' The words of Ziping can be taken as your guiding principles. Que Gongze joined the White Lotus Society of Mount Lu. After his death, his friend held a memorial service for him at the White Horse Temple in Luoyang at night, and suddenly...
一時林木殿宇皆成。金色空中。有聲曰。我闕公則也。祈生極樂。今已得生。言訖。無所見。
(壬子)慧持法師入寂
慧持。即慧遠之弟。年十八。與遠同事道安。止廬山。隆安二年。辭遠入蜀。遠留之曰。人生愛聚。汝獨樂離。持曰。滯情愛聚者。本不應出家。今既割欲求道。正以西方為期耳。遂辭至成都。大弘佛法。升其堂者。皆號登龍門。晉義熙八年。垂誡門徒訖。即入定於龍龕樹。
(癸丑)鳩摩羅什法師示寂
鳩摩羅什。雅好大乘。志在敷演。常嘆曰。吾若著筆。作大乘阿毗曇。非迦旃子比也。今深識者既寡。將何所論。惟為姚興。著實相論二卷。後秦弘始十五年四月。示有疾。乃口出三番神咒。令外國弟子誦之。以自救。未及致力。病覺危殆。遂集眾曰。因法相逢。殊未盡心。方復後世惻愴可言。自以闇短。謬充傳譯。愿傳之後。世咸共流通。今于眾前。發誠實誓。若所傳無謬。義契佛心。當使焚身之後。舌不焦爛。言訖而寂。阇維薪滅形盡。舌根不壞。若紅蓮色。壽七十。初什嘗與母。謁大月氏國北山尊者。北山謂其母曰。善護此沙彌。年三十五。毗尼無缺。度人如優波鞠多。杯度在彭城。聞什入關。嘆曰。吾與此子。戲別三百餘年。相見杳然。未期遲于來世耳。什自入關
【現代漢語翻譯】 現代漢語譯本： 頃刻間，林木殿宇都自然產生。金色的空中，有聲音說：『我是闕公則（Que Gongze），祈求往生極樂世界，現在已經得償所願。』說完，聲音就消失了。
（壬子年（412年））慧持法師圓寂
慧持（Huichi），是慧遠（Huiyuan）的弟弟。十八歲時，與慧遠一起師從道安（Daoan）。後來住在廬山。東晉隆安二年（398年），他向慧遠告辭要前往蜀地。慧遠挽留他說：『人生總是喜歡相聚，你卻如此樂於分離。』慧持回答說：『如果留戀情感和相聚，本來就不應該出家。現在既然已經割捨慾望，追求佛道，正是以西方極樂世界為目標。』於是告辭前往成都，大力弘揚佛法。凡是到他講堂聽法的人，都被稱為『登上龍門』。東晉義熙八年（412年），慧持法師向門徒囑咐完畢，就在龍龕樹下入定。
（癸丑年（413年））鳩摩羅什（Kumarajiva）法師圓寂
鳩摩羅什（Kumarajiva），平素喜愛大乘佛法，立志弘揚闡述。他常常嘆息說：『如果我能執筆，撰寫大乘阿毗曇（Abhidhamma），一定不會比迦旃延（Katyayana）差。』現在深諳佛法的人很少，又能和誰討論呢？』於是只為姚興（Yao Xing）撰寫了《實相論》二卷。後秦弘始十五年（413年）四月，鳩摩羅什（Kumarajiva）示現生病，於是口誦三遍神咒，讓外國弟子誦讀，以求自救。還沒來得及盡力，就感覺病情危急。於是召集眾人說：『因為佛法的緣故相逢，實在未能盡心盡力，想到後世就感到悲傷。』我因為才識淺薄，錯誤地充當翻譯，希望我翻譯的經典，世人都能共同流通。現在在大家面前，發誠實的誓言，如果我所翻譯的經典沒有錯誤，義理符合佛心，那麼在我焚身之後，舌頭不會焦爛。』說完就圓寂了。荼毗火化后，薪柴燒盡，身體化為灰燼，唯有舌根完好無損，呈現紅蓮花的顏色。享年七十歲。當初鳩摩羅什（Kumarajiva）曾經和母親一起，拜謁大月氏國（Yuezhi）北山尊者（Beishan）。北山尊者（Beishan）對他的母親說：『好好保護這個沙彌（Shami），他三十五歲時，戒律不會有任何缺失，度化眾生就像優波鞠多（Upagupta）一樣。』杯度（Beidu）在彭城，聽說鳩摩羅什（Kumarajiva）進入關中，感嘆說：『我與這個孩子，戲別已經三百多年了，相見遙遙無期，只能期待來世了。』鳩摩羅什（Kumarajiva）自從進入關中
【English Translation】 English version: Instantly, forests, temples, and palaces all appeared spontaneously. In the golden sky, a voice said, 'I am Que Gongze (Que Gongze), who prayed to be reborn in the Pure Land of Ultimate Bliss, and now my wish has been fulfilled.' After speaking, the voice disappeared.
(Renzi Year (412 AD)) Dharma Master Huichi entered Nirvana
Huichi (Huichi) was the younger brother of Huiyuan (Huiyuan). At the age of eighteen, he and Huiyuan studied under Daoan (Daoan). Later, he resided on Mount Lu. In the second year of the Long'an era of the Eastern Jin Dynasty (398 AD), he bid farewell to Huiyuan to go to Shu. Huiyuan tried to persuade him to stay, saying, 'People always love to gather, but you are so happy to leave.' Huichi replied, 'Those who are attached to emotions and gatherings should not have become monks in the first place. Now that I have relinquished desires and seek the path, I am aiming for the Western Pure Land.' So he bid farewell and went to Chengdu, where he vigorously promoted Buddhism. Those who attended his lectures were called 'ascending the Dragon Gate.' In the eighth year of the Yixi era of the Eastern Jin Dynasty (412 AD), Dharma Master Huichi finished instructing his disciples and entered Samadhi under the Dragon Kan tree.
(Guichou Year (413 AD)) Dharma Master Kumarajiva entered Nirvana
Kumarajiva (Kumarajiva) was fond of Mahayana Buddhism and aspired to propagate it. He often lamented, 'If I could write, I would compose a Mahayana Abhidhamma (Abhidhamma) that would not be inferior to Katyayana (Katyayana).' But now there are few who deeply understand Buddhism, so who can I discuss it with?' Therefore, he only wrote two volumes of the Treatise on Reality (Shixiang Lun) for Yao Xing (Yao Xing). In the fifteenth year of the Hongshi era of the Later Qin Dynasty (413 AD), Kumarajiva (Kumarajiva) manifested illness, so he recited a divine mantra three times and had his foreign disciples recite it to save himself. Before he could exert himself, he felt his illness was critical. So he gathered the assembly and said, 'We met because of the Dharma, but I have not been able to do my best, and I feel sad when I think of future generations.' Because of my shallow knowledge, I have mistakenly served as a translator. I hope that the scriptures I have translated will be circulated by everyone in the world. Now, in front of everyone, I make a sincere vow: if the scriptures I have translated are without error and the meaning is in accordance with the Buddha's mind, then after my body is cremated, my tongue will not be charred.' After speaking, he entered Nirvana. After cremation, the firewood was exhausted, and the body was reduced to ashes, but the root of the tongue remained intact, resembling a red lotus flower. He lived to be seventy years old. Once, Kumarajiva (Kumarajiva) and his mother visited the Venerable Beishan (Beishan) in the country of Yuezhi (Yuezhi). The Venerable Beishan (Beishan) said to his mother, 'Take good care of this Shami (Shami). When he is thirty-five years old, his precepts will be without any flaws, and he will liberate beings like Upagupta (Upagupta).' Beidu (Beidu) was in Pengcheng when he heard that Kumarajiva (Kumarajiva) had entered Guanzhong. He sighed, 'I have been separated from this child for more than three hundred years, and there is no hope of seeing him again. I can only look forward to the next life.' Since Kumarajiva (Kumarajiva) entered Guanzhong
后。弟子凡千餘人。生肇融睿。謂之什門四聖。所譯經論。三百九十餘卷○釋道生。姓魏氏。生而穎悟。不喜塵囂。落髮受戒。初入廬山幽棲七年。后游關中。從羅什受業。關中僧眾。欽服若神。
(甲寅)慧永法師往生凈土
慧永。住西林三十年。絕志塵囂。一心安養。鎮南將軍何無忌至虎溪。慧遠從徒數百人。高言華論。舉止可觀。而永衲衣半脛荷錫持缽。松下飄然而來。神氣自若。無忌嘆曰。永公清散之風。乃多於遠公也。義熙十年。示微疾。忽斂衣合掌。求屣欲起。如有所見。眾咸驚問。永曰。佛來迎我。言訖而化。異香七日乃歇。
(丙辰)慧遠法師示生凈土
慧遠。住廬山三十年。影不出山。克志西方。初十一年。三睹聖相。沉厚不言。后十九年。義熙丙辰七月晦夕。于般若臺前。方從定起。見阿彌陀佛身滿虛空。圓光之中。有諸化佛觀音勢至。左右侍立。又見水流光明。分十四支流。註上下。演說妙法。佛告遠曰。我以本願力故。來安慰汝。七日後。當生我國。又見佛陀耶舍慧持慧永劉遺民在佛之側。前揖遠曰。師志在先。何來之晚耶。遠乃謂弟子曰。吾始居此。三睹聖相。今復再見。吾生凈土必矣。至八月六日。遠乃端坐入寂。壽八十四○僧濟。從慧遠遊。遠嘗曰。紹隆大
【現代漢語翻譯】 現代漢語譯本
后。弟子凡千餘人。生肇融睿（生肇、僧融、僧睿，都是鳩摩羅什的弟子）。謂之什門四聖。所譯經論，三百九十餘卷。釋道生（釋道生），姓魏氏。生而穎悟，不喜塵囂。落髮受戒。初入廬山幽棲七年。后游關中，從鳩摩羅什受業。關中僧眾，欽服若神。 （甲寅 414年）慧永法師往生凈土 慧永（慧永），住西林三十年。絕志塵囂，一心安養。鎮南將軍何無忌（何無忌）至虎溪。慧遠（慧遠）從徒數百人，高言華論，舉止可觀。而慧永衲衣半脛，荷錫持缽，松下飄然而來，神氣自若。何無忌嘆曰：『慧永公清散之風，乃多於慧遠公也。』義熙十年（414年），示微疾。忽斂衣合掌，求屣欲起，如有所見。眾咸驚問。慧永曰：『佛來迎我。』言訖而化。異香七日乃歇。 （丙辰 416年）慧遠法師示生凈土 慧遠（慧遠），住廬山三十年。影不出山，克志西方。初十一年，三睹聖相，沉厚不言。后十九年，義熙丙辰（416年）七月晦夕，于般若臺前，方從定起，見阿彌陀佛（Amitabha）身滿虛空。圓光之中，有諸化佛觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）。左右侍立。又見水流光明，分十四支流，註上下。演說妙法。佛告慧遠曰：『我以本願力故，來安慰汝。七日後，當生我國。』又見佛陀耶舍（Buddhayashas）、慧持（Huichi）、慧永（Huiyong）、劉遺民（Liu Yimin）在佛之側。前揖慧遠曰：『師志在先，何來之晚耶。』慧遠乃謂弟子曰：『吾始居此，三睹聖相，今復再見，吾生凈土必矣。』至八月六日，慧遠乃端坐入寂，壽八十四。僧濟（Sengji），從慧遠遊。慧遠嘗曰：『紹隆大
【English Translation】 English version
Later, he had more than a thousand disciples. Shengzhao, Sengrong, and Sengrui (生肇, 僧融, 僧睿) were called the Four Sages of Kumarajiva's School. The scriptures and treatises translated by them amounted to more than 390 volumes. The monk Daosheng (釋道生), whose surname was Wei, was intelligent from birth and disliked the hustle and bustle of the world. He shaved his head and received the precepts. He first entered Mount Lu and lived in seclusion for seven years. Later, he traveled to Guanzhong and studied under Kumarajiva. The monks in Guanzhong admired him like a deity. (Jia Yin, 414 AD) Dharma Master Huiyong Reborn in the Pure Land Huiyong (慧永) lived in West Forest Temple for thirty years, renouncing worldly desires and focusing his mind on peaceful cultivation. When General He Wuji (何無忌), the General Who Pacifies the South, arrived at Tiger Creek, Huiyuan (慧遠) was accompanied by hundreds of disciples, engaging in lofty discussions and displaying admirable conduct. However, Huiyong, wearing a patched robe that barely covered his shins, carrying a staff and a bowl, drifted from beneath the pines with a serene and natural air. He Wuji sighed and said, 'The pure and detached demeanor of Master Huiyong surpasses even that of Master Huiyuan.' In the tenth year of Yixi (414 AD), he showed a slight illness. Suddenly, he adjusted his robes, put his palms together, and asked for his shoes, as if he wanted to get up, as if he saw something. The crowd was surprised and asked him. Huiyong said, 'The Buddha has come to welcome me.' After saying this, he passed away. The unusual fragrance lingered for seven days before dissipating. (Bing Chen, 416 AD) Dharma Master Huiyuan Manifests Rebirth in the Pure Land Huiyuan (慧遠) lived on Mount Lu for thirty years, never leaving the mountain and dedicating himself to the Western Pure Land. In the first eleven years, he saw the holy form three times, remaining silent and profound. Nineteen years later, on the last evening of the seventh month in the Bingchen year of Yixi (416 AD), in front of the Prajna Terrace, just as he arose from meditation, he saw Amitabha Buddha (阿彌陀佛) filling the void. Within the halo of light were various manifested Buddhas, Avalokiteśvara (觀音), and Mahāsthāmaprāpta (勢至), standing on either side in attendance. He also saw streams of light flowing, dividing into fourteen branches, pouring downwards and upwards, expounding the wonderful Dharma. The Buddha said to Huiyuan, 'Because of my original vows, I have come to comfort you. In seven days, you will be born in my country.' He also saw Buddhayashas (佛陀耶舍), Huichi (慧持), Huiyong (慧永), and Liu Yimin (劉遺民) at the Buddha's side. They bowed to Huiyuan and said, 'Teacher, your aspiration came first, why are you arriving so late?' Huiyuan then said to his disciples, 'When I first lived here, I saw the holy form three times, and now I see it again. My rebirth in the Pure Land is certain.' On the sixth day of the eighth month, Huiyuan sat upright and entered Nirvana, at the age of eighty-four. Sengji (僧濟) followed Huiyuan. Huiyuan once said, 'To carry on the great
法。其在爾乎。后疾篤。誠期凈土。遠遺燭一枝曰。汝可運心安養。濟執燭憑幾。停想無亂。又集眾諷凈土諸經。五更濟以燭授弟子。元弼令隨眾行道。頃之覺自秉一燭。乘空而行。見阿彌陀佛。接置於掌。遍至十方。歘然而覺。且悲且慰。自省四大了無疾苦。明夕忽起立。目逆虛空。如有所見。須臾還臥。容色愉悅。謂傍人曰。吾行矣。右脅而逝。時方炎暑。三日而體不變。異香郁然○道敬。瑯玡人。祖凝之刺江州。因從慧遠出家。博通經論。篤志唸佛。宋永初元年。謂眾曰。先師見命。吾其行矣。端坐唱佛而化。眾見光明滿室。彌時方滅。
佛祖綱目卷第二十五 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十六(餘字號)
甲子(宋文帝元嘉元年起)甲午(孝武孝建元年)丁酉(改大明)乙巳(明帝泰始元年)壬子(改泰豫)癸丑(廢帝元徽元年)丁巳(順帝升明元年)己未(齊太祖建元元年)癸亥(齊武帝永明元年)
齊。蕭姓。七主。共二十四年。
(乙丑)曇順法師往生凈土
曇順。黃龍人。從鳩摩羅什。講經。什嘆曰。此子奇器也。后依慧遠。修凈業。宋元嘉二年。別眾坐逝。異香滿室。
(丙寅)杯渡尊者入寂
杯渡
【現代漢語翻譯】 現代漢語譯本 法，就在你心中。後來他病情加重，真誠地期望往生凈土。他遠遠地拿出一支蠟燭說：『你可以用心安住在安養（極樂世界）』。濟執持蠟燭，靠著幾案，停止思慮，心中沒有雜念。他又召集眾人諷誦凈土諸經。五更時分，濟把蠟燭交給弟子元弼，讓他跟隨眾人修行。不久，元弼感覺自己拿著一支蠟燭，乘空而行，看見阿彌陀佛，用手掌接住他，遍至十方世界，忽然醒來。他既悲傷又安慰，自我反省四大皆空，沒有疾病痛苦。第二天晚上，他忽然站立起來，眼睛迎著虛空，好像看見了什麼。一會兒又躺下，容顏愉悅，對旁邊的人說：『我要走了。』然後右脅臥而逝。當時正值炎熱的夏天，三天後身體沒有變化，異香濃郁。道敬，瑯玡人，祖凝之任江州刺史時，他跟隨慧遠出家，廣泛通曉經論，堅定志向唸佛。宋永初元年（420年），他對眾人說：『先師召喚我，我將要走了。』然後端坐唱佛而化，眾人看見光明充滿房間，很久才消失。
佛祖綱目卷第二十五 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十六(餘字號)
甲子(宋文帝元嘉元年（424年）起)甲午(孝武孝建元年（454年）)丁酉(改大明（457年）)乙巳(明帝泰始元年（465年）)壬子(改泰豫（472年）)癸丑(廢帝元徽元年（473年）)丁巳(順帝升明元年（477年）)己未(齊太祖建元元年（479年）)癸亥(齊武帝永明元年（483年）)
齊。蕭姓。七主。共二十四年。
(乙丑（449年）)曇順法師往生凈土
曇順，黃龍人。跟隨鳩摩羅什學習，講授經書。鳩摩羅什讚歎說：『這個孩子是奇才啊。』後來依止慧遠，修習凈土法門。宋元嘉二年（425年），他向眾人告別後坐化而逝，異香充滿房間。
(丙寅（426年）)杯渡尊者入寂
杯渡
【English Translation】 English version 'Dharma is within you.' Later, he became seriously ill, sincerely hoping to be reborn in the Pure Land. He remotely held out a candle and said, 'You can focus your mind on dwelling in Sukhavati (the Pure Land of Ultimate Bliss).' Ji held the candle, leaned on the desk, stopped thinking, and had no distracting thoughts in his mind. He also gathered the assembly to chant various Pure Land sutras. At the fifth watch (early morning), Ji handed the candle to his disciple Yuan Bi, instructing him to follow the assembly in practice. Soon after, Yuan Bi felt himself holding a candle, traveling through the air, and saw Amitabha Buddha, who received him in his palm, reaching all ten directions. Suddenly, he awoke. He was both sad and comforted, reflecting on himself that the four elements were empty, and there was no illness or suffering. The next evening, he suddenly stood up, his eyes facing the void, as if he saw something. After a while, he lay down again, his face joyful, and said to the people beside him, 'I am leaving.' Then he passed away lying on his right side. At that time, it was the hot summer, and after three days, his body did not change, and a strange fragrance was rich. Dao Jing, a native of Langya, became a monk following Hui Yuan when Zu Ningzhi was the governor of Jiangzhou. He was widely versed in scriptures and treatises, and firmly aspired to recite the Buddha's name. In the first year of Yongchu during the Song dynasty (420 AD), he said to the assembly, 'My former teacher is summoning me, and I am about to leave.' Then he sat upright, chanted the Buddha's name, and passed away. The assembly saw light filling the room, which disappeared after a long time.
Outline of the Patriarchs of the Buddha, Volume 25 卍 New Continued Collection, Volume 85, No. 1594, Outline of the Patriarchs of the Buddha
Outline of the Patriarchs of the Buddha, Volume 26 (Remaining Characters)
Jiazi (Starting from the first year of Yuanjia of Emperor Wen of Song (424 AD)) Jiawu (First year of Xiaojian of Emperor Xiaowu (454 AD)) Dingyou (Changed to Daming (457 AD)) Yisi (First year of Taishi of Emperor Ming (465 AD)) Renzi (Changed to Taiyu (472 AD)) Guichou (First year of Yuanhui of the Deposed Emperor (473 AD)) Dingsi (First year of Shengming of Emperor Shun (477 AD)) Jiwei (First year of Jianyuan of Emperor Taizu of Qi (479 AD)) Guihai (First year of Yongming of Emperor Wu of Qi (483 AD))
Qi. The Xiao family. Seven rulers. A total of twenty-four years.
(Yichou (449 AD)) Dharma Master Tan Shun Reborn in the Pure Land
Tan Shun, a native of Huanglong. He studied with Kumarajiva and lectured on scriptures. Kumarajiva praised him, saying, 'This child is a rare talent.' Later, he relied on Hui Yuan to cultivate the Pure Land practice. In the second year of Yuanjia during the Song dynasty (425 AD), he bid farewell to the assembly and passed away in a seated posture, with a strange fragrance filling the room.
(Bingyin (426 AD)) Venerable Beidu Entered Nirvana
Beidu
。初示現冀州。貌甚寒寠。嘗乘木杯渡水。神化莫測。不修細行。或扣冰而浴。或著屐登山。或跣足入市。惟荷一蘆圌子。更無餘物。嘗至廣陵。遇村舍李家方飯僧。渡乃以蘆圌。置於中庭。直入齋堂而坐。眾環目之。渡自若。時有數人。見蘆圌礙道。盡力移之。不能動。渡食畢。便挈之而去。笑曰。四天王。時李氏童子。窺見圌中。有四小兒。皆長數寸。眉目如畫。於是李知其異。請渡在家。供養久之。忽索袈裟。李辦未至。渡云暫出。至暮不歸。合境聞有異香。跡之忽見渡。在北巖下。敷一敗袈裟于地。晏然而寂。頭前腳后。皆生蓮花。鮮香逼人。一夕而萎。既殯數日。後有人從北來云。見渡負蘆圌行向彭城。乃啟棺。僅存靴履而已。至彭城有黃欣者。深信佛法。見渡拜請還家。家至貧。但麥飯而已。渡甘之如飴。后東遊吳郡。見網師從乞魚網。師怒不與。渡乃拾兩小石。投水中。俄有兩牛。斗其網。網碎。不復見牛。吳郡民朱靈期自高麗還。風攜至一洲。見一寶寺。寺僧設食。乃拜其僧。乞速還鄉。其僧問曰。識杯渡道人否。曰識其僧。因指北壁一囊。掛錫杖及缽曰。此杯渡者。今以缽寄君。並作書著函中。復授青竹杖。令置舫前。三日便至石頭。渡忽至。開書大笑。取缽擲空。復接曰。我不見此缽。四千年矣
。宋元嘉三年九月示滅。滅後人猶時時見之。嘗作一缽歌曰。遏喇喇鬧聒聒。總是悠悠造抹撻。如饑吃鹽加得渴枉卻一生頭蘗蘗。究竟不能知始末。拋卻死屍何處脫。勸君努力求解脫。閑事到頭須結撮。火落身上當須撥。莫待臨時叫菩薩。丈夫語話須豁豁。莫學癡人受摩捋。趁時結褁學擺撥。也學柔和也粗糲。也剃頭也披褐。也學凡夫做生活。直語向君君未達。更作長歌歌一缽。一缽歌。多中一。一中多。莫笑野人歌一缽。曾將一缽度娑婆。青天寥寥月初上。此時影空含萬像。幾處浮生自是非。一源清凈無來往。更莫將心造水泡。百毛流血是誰教。不如靜坐真如地。頂上從他鵲作巢。萬代金輪聖王子。只這真如靈覺是。菩提樹下度眾生。度盡眾生不生死。不生不死真丈夫。無形無相大毗盧。塵勞滅盡真如在。一顆圓明無價珠。眼不見耳不聞。不見不聞真見聞。從來一句無言說。今日千言強為分。須諦聽人人盡有真如性。恰似黃金在礦中。煉去煉來金體凈。真是妄妄是真。若除真妄更無人。真心莫謾生煩惱。衣食隨時養色身。好也著惡也著。一切無心莫染著。亦無好亦無惡。二際坦然平等道。粗也餐細也餐。莫學凡夫相上觀。也無粗也無細。上方香積無根蒂。坐亦行行亦坐。生死樹下菩提果。亦無坐亦無行。無生何用覓
【現代漢語翻譯】 現代漢語譯本 宋元嘉三年（426年）九月示寂。圓寂後人們還時常看見他。曾作一首《缽歌》說：『遏喇喇鬧聒聒，總是悠悠造抹撻。如饑吃鹽加得渴，枉卻一生頭蘗蘗。究竟不能知始末，拋卻死屍何處脫。勸君努力求解脫，閑事到頭須結撮。火落身上當須撥，莫待臨時叫菩薩。丈夫語話須豁豁，莫學癡人受摩捋。趁時結褁學擺撥，也學柔和也粗糲。也剃頭也披褐，也學凡夫做生活。直語向君君未達，更作長歌歌一缽。一缽歌，多中一，一中多。莫笑野人歌一缽，曾將一缽度娑婆（指我們所處的世界）。青天寥寥月初上，此時影空含萬像。幾處浮生自是非，一源清凈無來往。更莫將心造水泡，百毛流血是誰教。不如真如（佛教用語，指不生不滅的本性）地，頂上從他鵲作巢。萬代金輪聖王子，只這真如靈覺是。菩提樹下度眾生，度盡眾生不生死。不生不死真丈夫，無形無相大毗盧（即毗盧遮那佛，佛教密宗的本尊佛）。塵勞滅盡真如在，一顆圓明無價珠。眼不見耳不聞，不見不聞真見聞。從來一句無言說，今日千言強為分。須諦聽，人人盡有真如性，恰似黃金在礦中，煉去煉來金體凈。真是妄，妄是真，若除真妄更無人。真心莫謾生煩惱，衣食隨時養色身。好也著，惡也著，一切無心莫染著。亦無好亦無惡，二際坦然平等道。粗也餐，細也餐，莫學凡夫相上觀。也無粗也無細，上方香積無根蒂。坐亦行，行亦坐，生死樹下菩提果。亦無坐亦無行，無生何用覓。』
【English Translation】 English version He passed away in the ninth month of the third year of the Song Yuanjia era (426 AD). Even after his death, people often saw him. He once composed a 'Bowl Song,' saying: 'A cacophony of sounds, always aimlessly creating illusions. Like drinking salt water when hungry, only increasing thirst, wasting a lifetime in vain. Ultimately unable to know the beginning or end, where to escape after discarding the corpse? I urge you to strive for liberation, trivial matters will eventually come to an end. When fire falls on your body, you must brush it off, don't wait until the last moment to call upon Bodhisattva. A true man's words must be forthright, don't be like a foolish person being manipulated. Seize the moment to pack up and move on, learn to be both gentle and coarse. Sometimes shave your head and wear a robe, sometimes live like an ordinary person. Speaking plainly to you, you still don't understand, so I compose another long song about the bowl. One bowl song, one in many, many in one. Don't laugh at the wild man singing about the bowl, I once used this bowl to cross the Saha world (the world we live in). The blue sky is vast, the moon rises, at this moment the empty shadow contains all images. In several places, fleeting lives argue about right and wrong, but the source is pure, without coming or going. Don't use your mind to create bubbles, who taught you to make all beings bleed? It's better to be like the Suchness (Tathata, the unchanging essence of all things) ground, let the magpies build nests on your head. The holy prince of the golden wheel of ten thousand generations, only this Suchness and spiritual awareness is it. Under the Bodhi tree, he saves sentient beings, saving all sentient beings from birth and death. Neither born nor dying, a true man, formless and without appearance, the great Vairocana (a principal Buddha in Vajrayana Buddhism). When the defilements are extinguished, Suchness remains, a perfect and priceless pearl. The eye does not see, the ear does not hear, not seeing and not hearing is true seeing and hearing. There has never been a word to say, today I force myself to divide it into a thousand words. You must listen carefully, everyone has the Suchness nature, just like gold in the mine, refining it again and again, the gold becomes pure. Truth is illusion, illusion is truth, if you remove truth and illusion, there is no one left. Don't let your true mind foolishly create troubles, let clothing and food nourish your physical body. Good or bad, wear it, let everything be without mind, don't be attached. There is neither good nor bad, the two extremes are calm, the path of equality. Coarse food or fine food, eat it, don't learn from ordinary people to observe appearances. There is neither coarse nor fine, the fragrant accumulation above has no roots. Sitting is also walking, walking is also sitting, under the tree of birth and death is the Bodhi fruit. There is neither sitting nor walking, if there is no birth, what is the use of seeking?'
無生。生亦得死亦得。處處當來見彌勒。亦無生亦無死。三世如來總如此。離則著著則離。幻化門中無實義。無可離無可著。何處更求無病藥。語時默默時語。語默縱橫無處所。亦無語亦無默。莫喚東西作南北。嗔即喜喜即嗔。我自降魔轉法輪。亦無嗔亦無喜。水不離波波即水。慳時舍舍時慳。不離內外及中間。亦無慳亦無舍。寂寂寥寥無可把。苦時樂樂時苦。只這修行斷門戶。亦無苦亦無樂。本來自在無繩索。垢即凈凈即垢。兩邊畢竟無前後。亦無垢亦無凈。大千同一真如性。藥是病病是藥。到頭兩事須拈卻。亦無藥亦無病。正是真如靈覺性。魔作佛佛作魔。鏡里尋形水上波。亦無魔亦無佛。三世本來無一物。凡即聖聖即凡。色里膠青水裡鹽。亦無凡亦無聖。萬行總持無一行。真中假假中真。自是凡夫起妄塵。亦無真亦無假。若不喚時何應喏。本來無姓亦無名。只么騰騰信腳行。有時廛市並屠肆。一朵紅蓮火上生。也曾䇿杖游京洛。身似浮雲無定著。幻化繇來似寄居。他家觸處更清虛。若覓戒。三毒瘡痍。幾時瘥。若覓禪。我自縱橫汩碖眠。大可憐不是顛。世間出世天中天。時人不會此中意。打著南邊動北邊。若覓法。雞足山中問迦葉。大士持衣在此中。本來不用求專甲。若覓經。法性真源無可聽。若覓律。窮子不
【現代漢語翻譯】 現代漢語譯本 無生。生也可能死也可能。處處都將見到彌勒（未來佛）。 既沒有生也沒有死。過去、現在、未來三世的如來（佛）都是如此。 執著于離則被束縛，執著于著則又想離開。幻化的世界中沒有真實的意義。 沒有什麼可以離開，也沒有什麼可以執著。哪裡再去尋找沒有疾病的藥呢？ 說話時也像沉默時一樣說話，說話和沉默縱橫交錯，沒有固定的處所。 既沒有說話也沒有沉默。不要把東西叫做南北。 嗔怒就是喜悅，喜悅就是嗔怒。我自己降伏邪魔，轉動法輪（佛法）。 既沒有嗔怒也沒有喜悅。水不離開波浪，波浪就是水。 吝嗇時也佈施，佈施時也吝嗇。不離開內外和中間。 既沒有吝嗇也沒有佈施。寂靜空曠，沒有什麼可以把握。 痛苦時也快樂，快樂時也痛苦。只是這樣修行，斷絕煩惱的門戶。 既沒有痛苦也沒有快樂。本來就是自在的，沒有繩索的束縛。 污垢就是乾淨，乾淨就是污垢。兩邊畢竟沒有先後。 既沒有污垢也沒有乾淨。整個大千世界都是同一真如的本性。 藥就是病，病就是藥。最終這兩件事都要放下。 既沒有藥也沒有病。這正是真如靈覺的本性。 魔可以變成佛，佛也可以變成魔。就像在鏡子里尋找形象，在水上尋找波浪。 既沒有魔也沒有佛。過去、現在、未來三世本來就沒有一物。 凡夫就是聖人，聖人就是凡夫。就像顏色里摻雜著膠青，水裡摻雜著鹽。 既沒有凡夫也沒有聖人。萬種修行總持，卻又沒有一種修行。 真實中包含虛假，虛假中包含真實。只是凡夫自己生起虛妄的塵埃。 既沒有真實也沒有虛假。如果不呼喚，為什麼要答應呢？ 本來就沒有姓也沒有名。只是這樣悠然自得，隨腳而行。 有時在街市和屠宰場出現。一朵紅蓮在火焰上生長。 也曾經拄著枴杖遊歷京城洛陽（東周都城，(前770年-前256年)）。身像浮雲一樣沒有固定的住所。 幻化本來就像寄居一樣。在他人家裡處處更加清虛。 如果尋找戒律，三毒（貪嗔癡）就像瘡痍一樣。什麼時候才能痊癒呢？如果尋找禪定，我自縱橫自在地睡覺。真是可憐，不是瘋癲。是世間和出世間的天中之天。 世人不會理解這其中的意思。打著南邊，卻動了北邊。如果尋找佛法，就到雞足山中去問迦葉（摩訶迦葉）。大士（摩訶迦葉）拿著佛衣就在這裡面。本來不用專門去尋求。 如果尋找佛經，法性的真源是無法聽到的。如果尋找戒律，窮困的兒子不...
【English Translation】 English version No birth. Birth can lead to death, and death can lead to birth. Everywhere you will see Maitreya (the future Buddha). There is neither birth nor death. All Tathagatas (Buddhas) of the past, present, and future are like this. Attachment to detachment is bondage, and attachment to attachment leads to wanting to detach. There is no real meaning in the world of illusion. There is nothing to detach from, and nothing to attach to. Where else can one seek medicine for no illness? Speak as you would in silence, and speak in silence. Speech and silence intertwine without a fixed place. There is neither speech nor silence. Do not call east and west north and south. Anger is joy, and joy is anger. I myself subdue demons and turn the Dharma wheel (Buddhist teachings). There is neither anger nor joy. Water does not leave the wave, and the wave is water. Be stingy when giving, and give when being stingy. Do not leave the inside, outside, and middle. There is neither stinginess nor giving. It is silent and empty, with nothing to grasp. Be bitter when happy, and be happy when bitter. Just practice like this, cutting off the gates of affliction. There is neither bitterness nor happiness. Originally, it is free and without the bondage of ropes. Filth is purity, and purity is filth. In the end, there is no before or after on either side. There is neither filth nor purity. The entire great thousand worlds are of the same true nature of Thusness. Medicine is illness, and illness is medicine. In the end, both of these things must be put down. There is neither medicine nor illness. This is precisely the true nature of Thusness, the spiritual awareness. A demon can become a Buddha, and a Buddha can become a demon. It's like looking for a form in a mirror, or a wave on water. There is neither demon nor Buddha. Originally, there is not a single thing in the past, present, and future. The mundane is the sacred, and the sacred is the mundane. It's like mixing glue and blue in color, or salt in water. There is neither the mundane nor the sacred. All practices are held together, yet there is not a single practice. There is truth in falsehood, and falsehood in truth. It is just that ordinary people themselves create false dust. There is neither truth nor falsehood. If not called, why answer? Originally, there is neither surname nor name. Just be at ease and walk where your feet lead you. Sometimes appearing in markets and slaughterhouses. A red lotus grows on the flames. I have also traveled through the capital Luoyang (capital of the Eastern Zhou Dynasty, (770 BC - 256 BC)) with a staff. The body is like a floating cloud without a fixed abode. Illusion is like lodging temporarily. In other people's homes, it is even more pure and empty everywhere. If you seek precepts, the three poisons (greed, hatred, and delusion) are like sores. When will they heal? If you seek meditation, I sleep freely and unrestrained. It's truly pitiful, not madness. It is the heaven of heavens in the world and beyond. People do not understand the meaning of this. Hitting the south, but moving the north. If you seek the Dharma, go to Mount Jiizu and ask Kashyapa (Mahakasyapa). The great being (Mahakasyapa) is holding the robe here. Originally, there is no need to seek it specifically. If you seek scriptures, the true source of Dharma nature cannot be heard. If you seek discipline, the poor son does not...
須教走出。若覓修。八萬浮圖何處求。只知黃葉止啼哭。不覺黑雲遮日頭。莫怪狂言無次第。篩羅漸入粗中細。只這粗中細也無。即是圓明真實諦。真實諦本非真。但是名聞即是塵。若向塵中解真實。便是堂堂出世人。出世人莫造作。獨行獨步空索索。無生無死無涅槃。本來生死不相干。無是非無動靜。莫謾將身入空井。無善惡無去來。亦無明鏡掛高臺。山僧見解只如此。不信從他造劫灰。
(辛未)天竺求那䟦摩至金陵
求那䟦摩。(此云功德鎧)初讓國出家。貫通三藏。屬國諸王。皆受其歸戒。游阇婆國。其王欲出家事之。群臣固請不可。乃令國中曰。若率土奉和尚歸戒。即從爾請。於是其國臣民。稽首遵命。元嘉初。宋文帝聞其名。遣使迎之。摩欣然附舶。抵廣州。道繇始興。摩愛其山類靈鷲。為留期年。于寺壁畫定光布發等像。夜輒有光。常在定。累日不出。寺僧遣沙彌候之。忽見白獅子仰躡柱而戲。滿空皆青蓮花。沙彌驚走大呼。寺僧爭至。了無所有。元嘉八年。至金陵。帝問曰。寡人常欲持齋不殺。以身應物。不獲所愿。師幸教之。摩曰。道在心。不在事。法繇己。不繇人。且帝王所修。與匹夫異。匹夫倘不克己苦節。何以為用。帝王以四海為家。萬民為子。出一嘉言。則士庶咸悅。布一善
【現代漢語翻譯】 現代漢語譯本： 必須教人走出迷途。如果向外尋求修行，那麼即使建造再多的佛塔（浮圖，指佛塔），又有什麼用呢？只知道用黃葉來哄小孩停止哭泣（止啼哭，用虛假的東西來安慰），卻不覺察到烏雲已經遮蔽了太陽。不要怪我說話沒有條理，就像用篩子過濾東西一樣，逐漸從粗到細。即使這粗細之分也沒有，那就是圓滿光明的真實真諦（真實諦，佛教用語，指最高的真理）。 真實諦本來就不是真實的，只要有了名聲，那就是塵埃。如果能在塵埃中理解真實，那就是堂堂正正的超脫世俗之人（出世人，指修行有成就的人）。超脫世俗之人不要妄加造作，獨自行走，空空蕩蕩。沒有生也沒有死，沒有涅槃，本來就與生死無關。沒有是非，沒有動靜，不要白白地將自己投入空井之中。沒有善惡，沒有來去，也沒有明鏡高懸。我所見到的道理就是這樣，不相信的人就隨他去吧，即使世界毀滅也與我無關。
（辛未年（431年））天竺（古印度）求那跋摩（Guṇabhadra）到達金陵（今南京）
求那跋摩（Guṇabhadra，意為功德鎧）最初推讓王位而出家，精通三藏（佛教經典的總稱）。他的國家中的各位國王，都接受他的歸戒。他遊歷阇婆國（今印度尼西亞的爪哇島）。那裡的國王想要出家侍奉他，但群臣堅決請求不可。於是國王在國內下令說：『如果全國上下都奉和尚的歸戒，我就聽從你們的請求。』於是他的國家的臣民，都叩頭遵從命令。元嘉（南朝宋文帝年號，424-453年）初年，宋文帝（劉義隆）聽說了他的名聲，派使者迎接他。求那跋摩高興地乘船來到廣州。在前往始興的路上，求那跋摩喜愛那裡的山像靈鷲山（佛教名山），於是停留了一年。他在寺廟的墻壁上畫了定光佛（Dīpaṃkara）布發掩泥等畫像，夜晚經常有光芒。他經常入定，連續幾天都不出來。寺廟的僧人派沙彌（佛教中未成年的出家人）去探望他，忽然看見一頭白色的獅子仰著身子踩著柱子嬉戲，滿天空都是青蓮花。沙彌驚慌地跑開大叫，寺廟的僧人爭相趕來，卻什麼也沒有看見。元嘉八年（431年），到達金陵。文帝問道：『我常常想要持齋不殺生，以身作則，但未能如願，希望大師能教導我。』求那跋摩說：『道在於心，不在於事。法由自己，不由他人。而且帝王所修行的，與普通百姓不同。普通百姓如果不剋制自己，嚴於律己，又有什麼用呢？帝王以天下為家，萬民為子，說出一句嘉言，那麼百姓都會高興，頒佈一項善政
【English Translation】 English version: You must teach people to walk out of delusion. If you seek cultivation externally, what's the use of building countless stupas (浮圖, refers to pagoda)? You only know how to use yellow leaves to stop children from crying (止啼哭, using false things to comfort), but you don't realize that dark clouds have already covered the sun. Don't blame me for speaking without order, just like filtering things with a sieve, gradually from coarse to fine. Even this distinction between coarse and fine doesn't exist, that is the perfect and bright true essence (真實諦, the highest truth in Buddhism). The true essence is not truly real, as long as there is fame, it is just dust. If you can understand the truth in the dust, then you are a dignified person who transcends the world (出世人, refers to a person who has achieved success in practice). A person who transcends the world should not act recklessly, walking alone, empty and desolate. There is no birth and no death, no nirvana, originally unrelated to birth and death. There is no right and wrong, no movement and stillness, don't foolishly throw yourself into an empty well. There is no good and evil, no coming and going, and no bright mirror hanging high. The truth I see is like this, those who don't believe can do as they please, even if the world is destroyed, it has nothing to do with me.
(Xinwei year (431 AD)) Guṇabhadra (求那跋摩) from Tianzhu (ancient India) arrived in Jinling (now Nanjing).
Guṇabhadra (求那跋摩, meaning Armor of Merit) initially declined the throne to become a monk, mastering the Tripitaka (三藏, the general term for Buddhist scriptures). The kings of his country all accepted his precepts. He traveled to the country of Java (阇婆國, now Java Island in Indonesia). The king there wanted to become a monk to serve him, but the ministers firmly requested that it was not allowed. So the king ordered in the country: 'If the whole country follows the monk's precepts, I will listen to your request.' So the people of his country all kowtowed and obeyed the order. In the early years of Yuanjia (元嘉, the reign of Emperor Wen of Song in the Southern Dynasties, 424-453 AD), Emperor Wen of Song (劉義隆) heard of his reputation and sent envoys to welcome him. Guṇabhadra happily boarded a ship and arrived in Guangzhou. On the way to Shixing, Guṇabhadra loved the mountains there, which resembled Mount Grdhrakuta (靈鷲山, a famous Buddhist mountain), so he stayed for a year. He painted images of Dīpaṃkara Buddha (定光佛) spreading his hair to cover the mud on the walls of the temple, and there was often light at night. He often entered samadhi (定), and did not come out for several days. The monks of the temple sent a novice (沙彌, a minor monk in Buddhism) to visit him, and suddenly saw a white lion playing with the pillars, and the sky was full of blue lotuses. The novice ran away in panic and shouted, and the monks of the temple rushed over, but saw nothing. In the eighth year of Yuanjia (431 AD), he arrived in Jinling. Emperor Wen asked: 'I often want to abstain from meat and not kill, to set an example, but I have not been able to do so, I hope the master can teach me.' Guṇabhadra said: 'The Dao is in the heart, not in the matter. The Dharma comes from oneself, not from others. Moreover, what the emperor cultivates is different from ordinary people. If ordinary people do not restrain themselves and are strict with themselves, what is the use? The emperor takes the world as his home and the people as his children. If he utters a good word, then the people will be happy, and if he promulgates a good policy
政。則神人以和。刑不夭命。役不勞力。則風雨時若。寒暑應節。百穀滋繁。桑柘郁茂。以此持齋。齋亦大矣。以此不殺。利亦多矣。安在輟半日之餐。全一禽之命。然後為弘濟耶。帝撫幾嘆曰。俗迷遠理。僧滯近教。如師言。可論天人之際矣。
(壬申)道生法師至金陵
初道生見初分涅槃經云。除一闡提。皆有佛性。乃曰。闡提何得獨無佛性。此經來未盡耳。於是倡言闡提皆當成佛。一時文字之師。共詆為邪說。于律當擯。生遂誓曰。如我所說。不合經義。請于現身。即受惡報。若實契佛心。愿舍壽時。踞師子座。竟拂衣入虎丘。冷然若有會心處。遂棲於青園寺。嘗獨坐長松下。聚石為徒。一日講涅槃經。至闡提處。則說有佛性。且曰。如我所說。義契佛心否。群石皆點頭。其年夏月。雷震青園佛殿。忽見一龍飛躍。生天光。影西壁。遂改寺名曰龍光。時人嘆曰。龍既去。師必行矣。數日生果還廬山。留一遺影。落於虎丘巖岫間。僧眾無不瞻禮。生聞曇無讖重譯涅槃經后品。果云一闡提人雖復斷善。猶有佛性。因大喜慰。元嘉九年。至金陵。未幾復還廬山。
(甲戌)道生法師入寂
道生住廬山精舍。講涅槃經。元嘉十一年十一月。升法座。論義數番。觀聽者莫不怡悅。忽見麈尾紛然墜
【現代漢語翻譯】 現代漢語譯本： 如果政治清明，那麼神和人就會和諧相處；刑罰不會導致無辜者喪命，徭役不會使百姓勞累。這樣，風調雨順，寒暑合乎時令，各種穀物生長茂盛，桑樹和柘樹枝繁葉茂。用這樣的方式持齋，齋戒的意義就非常大了。用這樣的方式不殺生，利益也非常多。又何必一定要停止半天的飲食，保全一隻鳥獸的性命，然後才算是弘揚慈悲呢？皇帝拍著桌子感嘆道：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。像法師您所說的，才可以談論天道和人事的關聯啊！』 （壬申年（432年））道生法師到達金陵（今南京） 當初道生法師看到最初翻譯的《涅槃經》說，除了斷善根的一闡提（斷絕一切善根的人）之外，都有佛性，於是說：『一闡提為什麼會唯獨沒有佛性呢？這部經的譯本一定還不完整。』於是倡導說一闡提都應當成佛。當時的文字之師，都一起詆譭這是邪說，按照戒律應當驅逐。道生法師於是發誓說：『如果我所說的，不符合經義，請讓我現世就受到惡報；如果確實契合佛心，愿我在捨棄生命的時候，坐在師子座上。』最終拂袖而去，進入虎丘山，冷淡的樣子好像有所領悟，於是居住在青園寺。曾經獨自坐在長松下，聚集石頭作為徒弟。一天講解《涅槃經》，講到一闡提之處，就說他們也有佛性，並且說：『像我所說的，符合佛心嗎？』群石都點頭。那年夏天，雷震青園寺的佛殿，忽然看見一條龍飛躍，在西邊的墻壁上留下光影，於是改寺名為龍光寺。當時的人感嘆說：『龍既然離去，法師必定也要走了。』幾天後道生法師果然返回廬山，留下一張遺像，落在虎丘山的巖洞間，僧眾沒有不瞻仰禮拜的。道生法師聽說曇無讖重新翻譯了《涅槃經》的后品，果然說一闡提人即使斷絕了善根，仍然有佛性，因此非常高興和欣慰。元嘉九年（432年），到達金陵，不久又返回廬山。 （甲戌年（434年））道生法師圓寂 道生法師住在廬山精舍，講解《涅槃經》。元嘉十一年（434年）十一月，登上法座，論述義理多次，聽講的人沒有不感到喜悅的。忽然看見拂塵的尾部紛紛墜落。
【English Translation】 English version: 'If the government is just, then gods and humans will live in harmony; punishments will not cause the innocent to die, and corvée labor will not burden the people. In this way, the wind and rain will be timely, the cold and heat will be appropriate, all kinds of grains will grow luxuriantly, and mulberry and Zhe trees will be lush. To observe precepts in this way, the meaning of observing precepts is very great. To abstain from killing in this way, the benefits are also very many. Why must one stop eating for half a day and save the life of a bird or beast, and then be considered as promoting great compassion?' The emperor sighed, striking the table: 'The people of the world are confused by profound principles, and monks are attached to immediate doctrines. Only what the master says can discuss the relationship between the way of heaven and human affairs!' (Ren Shen Year (432 AD)) Dharma Master Daosheng arrived in Jinling (now Nanjing) Initially, Dharma Master Daosheng saw in the newly translated Nirvana Sutra that, except for icchantikas (those who have severed all roots of goodness), all beings have Buddha-nature, and said: 'Why would icchantikas alone not have Buddha-nature? This version of the sutra must be incomplete.' Therefore, he advocated that icchantikas should all become Buddhas. The scholars of the time all criticized this as heresy, and according to the precepts, he should be expelled. Dharma Master Daosheng then vowed: 'If what I say does not conform to the meaning of the sutras, may I receive evil retribution in this life; if it truly accords with the Buddha's mind, may I sit on a lion throne when I relinquish my life.' Finally, he brushed his sleeves and left, entering Tiger Hill, looking indifferent as if he had understood something, and then resided in Qingyuan Temple. He once sat alone under a tall pine tree, gathering stones as disciples. One day, he lectured on the Nirvana Sutra, and when he came to the part about icchantikas, he said that they also have Buddha-nature, and said: 'Does what I say accord with the Buddha's mind?' The stones all nodded. That summer, lightning struck the Buddha Hall of Qingyuan Temple, and suddenly a dragon was seen leaping, leaving a light and shadow on the west wall, so the temple was renamed Longguang Temple. People at the time sighed and said: 'Since the dragon has left, the master must also be leaving.' A few days later, Dharma Master Daosheng indeed returned to Mount Lu, leaving behind a portrait, which fell in the caves of Tiger Hill, and the monks all admired and worshiped it. Dharma Master Daosheng heard that Tanwuchen had re-translated the later chapters of the Nirvana Sutra, and indeed said that even if icchantikas had severed their roots of goodness, they still had Buddha-nature, so he was very happy and gratified. In the ninth year of Yuanjia (432 AD), he arrived in Jinling, and soon returned to Mount Lu. (Jia Xu Year (434 AD)) Dharma Master Daosheng passed away Dharma Master Daosheng lived in the hermitage of Mount Lu, lecturing on the Nirvana Sutra. In the eleventh month of the eleventh year of Yuanjia (434 AD), he ascended the Dharma seat and discussed the meaning of the teachings many times, and all those who listened were delighted. Suddenly, he saw the tail of his whisk falling apart.
地。端坐整容。隱幾而化。壽八十。生有䟽論。世皆寶焉。
(乙亥)道昺法師往生凈土
道昺。穎川人。從幼師事慧遠。歷通三藏。言與行合。唸佛三昧。究心無間。宋元嘉十二年。集眾唸佛。就座而化。異香滿室。壽七十一。
(己卯)僧睿法師往生凈土
僧睿。初從鳩摩羅什受經義。后預廬山蓮社。一心念佛。元嘉己卯。忽集眾告別曰。吾將行矣。遂命具浴。燒香禮拜。還座面西。合掌而化。眾見睿榻前一金蓮花焂爾而隱。五色香菸。從其房出。
(甲申)玄高法師入寂
魏太武聽崔浩之讒。囚其太子晃。晃乃求哀于玄高。高為作金光明懺。帝夢其先祖讓曰。不當以讒疑太子。既窹。以語群臣。群臣皆稱太子無過。待之如初。浩恐太子將不利於己。謂帝曰。太子前實有謀。仍結玄高。以術致先帝。恐陛下耳。若不蚤除。必為大害。帝怒收高及慧崇縊之。高弟子玄暢。自遠奔至。高忽開眸曰。大法應緣。隨緣盛衰。盛衰在跡。理常湛然。但惜汝等行如我耳。惟玄暢南渡。汝等死後。法當更興。善自修心。毋令中悔。言訖即化。沙門法進號呼曰。聖人去世。我何用生。應聲見高於空中。謂進曰。不忘一切。寧獨棄汝耶。進曰。和尚與崇公。並生何所。高曰。我往惡處。救護眾
【現代漢語翻譯】 現代漢語譯本 地。端坐整理儀容，靠著幾案圓寂，享年八十歲。生前著有疏論，世人都很珍視。
（乙亥年（435））道昺（Dàobǐng）法師往生凈土
道昺（Dàobǐng），穎川（Yǐngchuān）人。從小師從慧遠（Huìyuǎn）大師，通曉三藏經典，言行一致。專心致志地修習唸佛三昧，沒有絲毫懈怠。宋元嘉十二年（435），召集眾人一起唸佛，然後就坐在座位上圓寂了。當時異香充滿整個房間，享年七十一歲。
（己卯年（379））僧睿（Sēngruì）法師往生凈土
僧睿（Sēngruì），最初跟隨鳩摩羅什（Jūmóluóshí）學習經義，後來參與廬山蓮社（Lúshān liánshè）。一心念佛。元嘉己卯年（379），忽然召集眾人告別說：『我將要走了。』於是命人準備沐浴，焚香禮拜，然後回到座位上面向西方，合掌圓寂。眾人看見僧睿（Sēngruì）的床前出現一朵金色的蓮花，轉瞬間就消失了，五彩的香菸從他的房間里冒出來。
（甲申年（444））玄高（Xuángāo）法師入寂
北魏太武帝（Běiwèi Tàiwǔdì）聽信了崔浩（Cuī Hào）的讒言，囚禁了他的太子拓跋晃（Tuòbá Huǎng）。拓跋晃（Tuòbá Huǎng）於是向玄高（Xuángāo）求救。玄高（Xuángāo）為他做了金光明懺。皇帝夢見他的先祖責備他說：『不應該聽信讒言懷疑太子。』醒來后，把夢告訴群臣，群臣都說太子沒有過錯，對待太子的態度像以前一樣。崔浩（Cuī Hào）擔心太子將來對他不利，就對皇帝說：『太子之前確實有謀反的意圖，還勾結玄高（Xuángāo），用妖術招來先帝，恐怕會對陛下不利。如果不早點除掉他們，一定會成為大禍患。』皇帝大怒，逮捕了玄高（Xuángāo）和慧崇（Huìchóng）並將他們絞死。玄高（Xuángāo）的弟子玄暢（Xuánchàng）從遠方趕來。玄高（Xuángāo）忽然睜開眼睛說：『大法應緣而生，隨緣而盛衰。盛衰只是表象，真理永遠不變。只是可惜你們的行為像我一樣。只有玄暢（Xuánchàng）南渡才能倖免於難。你們死後，佛法應當更加興盛。好好修心，不要後悔。』說完就圓寂了。沙門法進（Fǎjìn）號啕大哭說：『聖人去世了，我還活著有什麼用？』應聲看見玄高（Xuángāo）在空中，對法進（Fǎjìn）說：『我不會忘記一切眾生，難道會拋棄你嗎？』法進（Fǎjìn）問：『和尚您和慧崇（Huìchóng）公，都往生到哪裡去了？』玄高（Xuángāo）說：『我去了惡處，救護眾生。』
【English Translation】 English version He sat upright, composed his appearance, and passed away leaning on a low table, at the age of eighty. He had written commentaries in his lifetime, which were treasured by the world.
(Yihai Year (435)) Dharma Master Daobing (Dàobǐng) Reborn in the Pure Land
Daobing (Dàobǐng), a native of Yingchuan (Yǐngchuān), studied under Master Huiyuan (Huìyuǎn) from a young age, mastering the Three Baskets (Tripitaka). His words and actions were consistent. He diligently practiced the Samadhi of Buddha Recitation without interruption. In the twelfth year of the Yuanjia era of the Song Dynasty (435), he gathered a congregation to recite the Buddha's name, and then passed away while seated. A strange fragrance filled the room. He lived to be seventy-one years old.
(Mao Year (379)) Dharma Master Sengrui (Sēngruì) Reborn in the Pure Land
Sengrui (Sēngruì) initially studied the meaning of the scriptures with Kumarajiva (Jūmóluóshí). Later, he joined the Lotus Society of Mount Lu (Lúshān liánshè), focusing wholeheartedly on Buddha Recitation. In the Mao year of the Yuanjia era (379), he suddenly gathered the congregation to bid farewell, saying, 'I am about to depart.' He then ordered preparations for bathing, burned incense, and prostrated in worship. Returning to his seat, he faced west, joined his palms, and passed away. The congregation saw a golden lotus flower appear before Sengrui's (Sēngruì) couch, which vanished in an instant, and five-colored fragrant smoke emanated from his room.
(Shen Year (444)) Dharma Master Xuangao (Xuángāo) Entered Nirvana
Emperor Taiwu of the Northern Wei (Běiwèi Tàiwǔdì) listened to the slander of Cui Hao (Cuī Hào) and imprisoned his crown prince, Tuoba Huang (Tuòbá Huǎng). Tuoba Huang (Tuòbá Huǎng) then pleaded for help from Xuangao (Xuángāo). Xuangao (Xuángāo) performed the Golden Light Repentance for him. The emperor dreamed that his ancestors rebuked him, saying, 'You should not suspect the crown prince based on slander.' Upon awakening, he told his ministers about the dream, and they all said that the crown prince was without fault, treating him as before. Cui Hao (Cuī Hào), fearing that the crown prince would be unfavorable to him in the future, said to the emperor, 'The crown prince did indeed have intentions of rebellion and colluded with Xuangao (Xuángāo) to summon the late emperor using magic, fearing that it would be detrimental to Your Majesty. If they are not eliminated early, they will surely become a great disaster.' The emperor was furious, arrested Xuangao (Xuángāo) and Huichong (Huìchóng), and had them hanged. Xuangao's (Xuángāo) disciple, Xuanchang (Xuánchàng), rushed from afar. Xuangao (Xuángāo) suddenly opened his eyes and said, 'The Great Dharma arises according to conditions, and prospers and declines with those conditions. Prosperity and decline are only appearances; the principle is always constant. It is only a pity that your actions are like mine. Only Xuanchang (Xuánchàng) can escape by crossing south. After your death, the Dharma should flourish even more. Cultivate your minds well, and do not let there be regret.' After speaking, he passed away. The Shramana Fajin (Fǎjìn) cried out, 'The sage has passed away; what use is there for me to live?' In response, he saw Xuangao (Xuángāo) in the sky, who said to Fajin (Fǎjìn), 'I will not forget all beings; would I abandon you alone?' Fajin (Fǎjìn) asked, 'Where have you and Master Huichong (Huìchóng) both been reborn?' Xuangao (Xuángāo) said, 'I have gone to an evil place to protect beings.'
生。崇歸安養矣。言訖不見。初高居麥積山。聞曇無毗至涼。往師事之。旬日即悟。無毗嘆以為勝己。魏武遣使。迎高為太子。晃師門人得法者甚眾。有一弟子。名僧印。自謂得阿羅漢果。時方坐夏。高乃假以神力。使定中見十方無盡世界。及聞諸佛所說之法。各各不同。即於一夏。尋其所見。不盡。乃生愧悔。
(丁酉)二十七祖般若多羅傳法菩提達磨
般若多羅。東印度人。得法于不如蜜多。因東印度國王請齋次。王乃問。諸人盡轉經。師獨為何不轉。多羅曰。貧道出息不涉眾緣。入息不居陰界。常轉如是經百千萬億卷。非但一卷兩卷。後行化至南印度。彼王名香至。尊重供養。度越倫等。又施無價寶珠。時王有三子。一名月凈多羅。二名功德多羅。三名菩提多羅。其季開士也。般若多羅欲試其所得。乃以所施珠。問三王子曰。此珠圓明。有能及否。月凈功德曰。此珠七寶中尊。固無逾也。菩提曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠而辨世珠。
【現代漢語翻譯】 現代漢語譯本： 生，崇敬地迴歸安養（指西方極樂世界）。說完就不見了。當初高僧居住在麥積山，聽說曇無毗（Dharmapriya）到了涼州，前去拜他為師，十天左右就領悟了。曇無毗讚歎他勝過自己。魏武帝派使者，迎接高僧為太子晃的老師。高僧的門人弟子中得法的人很多。有一個弟子，名叫僧印，自認為證得了阿羅漢果。當時正值坐夏安居，高僧就用神通力，使他在禪定中見到十方無盡的世界，以及聽到諸佛所說的法，各不相同。僧印在一個夏天裡，尋究他所見到的景象，卻不能窮盡，於是心生慚愧後悔。 (丁酉)第二十七祖般若多羅（Prajnatara）將佛法傳給菩提達磨（Bodhidharma）。 般若多羅是東印度人，從不如蜜多（Ajitamitra）處得到佛法。一次，東印度國王邀請齋僧，國王問道：『眾人都誦經，唯獨師父您為什麼不誦經？』般若多羅說：『貧道出息不涉及眾多的因緣，入息不滯留于陰界，經常轉動著這樣的經百千萬億卷，不僅僅是一卷兩卷。』後來他前往南印度弘法，那裡的國王名叫香至（香至王），非常尊重供養他，超過了其他所有人。又佈施了無價的寶珠。當時國王有三個兒子，大兒子名叫月凈多羅（Chandrasuddhi-tara），二兒子名叫功德多羅（Gunabhadra-tara），三兒子名叫菩提多羅。這個小兒子是個開悟的人。般若多羅想測試他所證悟的境界，就用國王佈施的寶珠，問三個王子說：『這顆珠子圓潤明亮，有什麼東西能比得上它嗎？』月凈多羅和功德多羅說：『這顆珠子是七寶中最尊貴的，確實沒有能超過它的。』菩提多羅說：『這是世間的寶物，還不足以稱為最上。在所有的寶物中，法寶才是最上的。這是世間的光明，還不足以稱為最上。在所有的光明中，智慧的光明才是最上的。這是世間的明亮，還不足以稱為最上。在所有的明亮中，心地的明亮才是最上的。這顆珠子的光明，不能自己照亮，一定要藉助智慧的光明，才能辨別它。既然辨別了它，就知道它是珠子。既然知道它是珠子，就明白了它的寶貴。如果明白了它的寶貴，寶貴之處不在於寶物本身。如果辨別了這顆珠子，珠子本身並不能說明什麼。珠子本身不能說明什麼，一定要藉助智慧的珠子才能辨別世間的珠子。』
【English Translation】 English version: He passed away, reverently returning to the Pure Land (referring to the Western Pure Land of Ultimate Bliss). After speaking, he disappeared. Initially, the high monk resided at Mount Maiji. Upon hearing that Dharmapriya (曇無毗) had arrived in Liangzhou, he went to study under him, and within about ten days, he attained enlightenment. Dharmapriya praised him as surpassing himself. Emperor Wu of Wei sent an envoy to welcome the high monk to be the teacher of Prince Huang. Among the high monk's disciples, many attained the Dharma. One disciple, named Sengyin (僧印), claimed to have attained the state of Arhat. At that time, it was during the summer retreat, so the high monk used his supernatural power to enable him to see the infinite worlds of the ten directions in meditation, and to hear the Dharma spoken by the Buddhas, each different. Sengyin spent an entire summer investigating what he had seen, but could not exhaust it, and thus felt ashamed and remorseful. (DingYou year of Eastern Han dynasty, corresponding to 157 AD) The twenty-seventh patriarch Prajnatara (般若多羅) transmitted the Dharma to Bodhidharma (菩提達磨). Prajnatara was from East India, and received the Dharma from Ajitamitra (不如蜜多). Once, the king of East India invited monks for a feast, and the king asked: 'Everyone else is reciting scriptures, why is it that only you, Master, do not recite scriptures?' Prajnatara said: 'This poor monk's outgoing breath does not involve numerous conditions, and the incoming breath does not dwell in the realms of the skandhas. I am constantly turning over such scriptures hundreds of millions of times, not just one or two volumes.' Later, he went to South India to propagate the Dharma, where the king was named Xiangzhi (香至王, King Xiangzhi), who greatly respected and supported him, surpassing all others. He also donated a priceless jewel. At that time, the king had three sons, the eldest named Chandrasuddhi-tara (月凈多羅), the second named Gunabhadra-tara (功德多羅), and the third named Bodhidharma. This youngest son was an enlightened person. Prajnatara wanted to test his level of enlightenment, so he used the jewel donated by the king and asked the three princes: 'This jewel is round and bright, is there anything that can compare to it?' Chandrasuddhi-tara and Gunabhadra-tara said: 'This jewel is the most precious among the seven treasures, and indeed there is nothing that can surpass it.' Bodhidharma said: 'This is a worldly treasure, not sufficient to be called the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not sufficient to be called the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not sufficient to be called the highest. Among all brightness, the brightness of the mind is the highest. The light of this jewel cannot illuminate itself; it must rely on the light of wisdom to distinguish it. Since it has been distinguished, it is known to be a jewel. Since it is known to be a jewel, its preciousness is understood. If its preciousness is understood, the preciousness does not lie in the jewel itself. If this jewel is distinguished, the jewel itself cannot explain anything. The jewel itself cannot explain anything; it must rely on the jewel of wisdom to distinguish the worldly jewel.'
寶不自寶者。要假智寶以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。多羅嘆其辯慧。乃復問曰。于諸物中。何物無相。曰于諸物中。不起無相。又問。于諸佛中。何物最高。曰于諸物中。人我最高。又問。于諸物中。何物最大。曰于諸物中。法性最大。多羅知是法器。以時尚未至。且默而混之。及香至王棄世。眾皆號絕。菩提獨于柩前入定。經七日而出。遂依多羅求出家。既受具已。多羅曰。汝于諸法。已得通量。達磨者。通大之義也。宜名達磨。遂改其名。后告之曰。如來以正法眼。付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因心復生理。果滿菩提圓。花開世界起。付法已。即于座上起立。舒左右手。各放光明。二十七道。五色晃曜。又踴身虛空。高七多羅樹。化火自焚。空中舍利如雨。大眾建塔收供。當此土宋武帝大明元年丁酉歲也。
(戊戌)二十八祖菩提達磨說法南印度
般若多羅示寂。菩提達磨遂演化于本國。時有二師。一名佛大先。二名佛大勝多。本與磨同學小乘禪觀。佛大先遇般若多羅。與磨同稟正法。而佛大勝多。更分徒而為六宗。一有相宗。二無相宗。三定慧宗。四戒行宗。五無得宗。六寂靜宗。各封己解。別展化源。磨喟然嘆曰。彼之一師
【現代漢語翻譯】 現代漢語譯本：寶物本身不會自稱為寶物，需要藉助智慧的寶物來彰顯佛法的寶貴。這樣說來，如果老師掌握了真理，那麼真寶就會顯現；眾生如果掌握了真理，那麼心中的寶物也會自然顯現。般若多羅（Prajnatara，第二十七祖）讚歎菩提達磨（Bodhidharma，第二十八祖）的辯才和智慧，於是又問道：『在一切事物中，什麼事物沒有形相？』菩提達磨回答說：『在一切事物中，不起心動念就沒有形相。』又問：『在諸佛之中，哪位佛最高？』回答說：『在一切事物中，人我和合的狀態最高。』又問：『在一切事物中，什麼事物最大？』回答說：『在一切事物中，法性最大。』般若多羅知道菩提達磨是堪當重任的法器，但因為時機尚未成熟，所以暫時不作聲張。等到香至王去世時，眾人都悲痛號哭，只有菩提達磨在靈柩前入定，經過七天才出定。於是依從般若多羅請求出家。受戒完畢后，般若多羅說：『你對於諸法，已經通達明瞭。達磨（Dharma）的意思，就是通達廣大。』於是改了他的名字為達磨。後來告訴他說：『如來將正法眼藏，傳付給摩訶迦葉（Mahakasyapa，禪宗初祖），就這樣輾轉相傳，一直傳到我這裡。我現在囑咐給你，聽我的偈語：心地生出各種種子，因為心念的緣故，又生出各種道理。果實圓滿，菩提成就，花朵開放，世界顯現。』傳法完畢后，就在座位上站起身來，伸出左右手，各自放出光明，共有二十七道，五彩繽紛，光芒耀眼。又躍身到空中，高達七棵多羅樹的高度，化為火焰自焚。空中的舍利像雨一樣落下，大眾建造佛塔來收藏供奉。當時是此土南朝宋武帝劉裕大明元年（457年）丁酉年。
（戊戌）第二十八祖菩提達磨在南印度說法
般若多羅圓寂后，菩提達磨就在本國弘揚佛法。當時有兩位法師，一位名叫佛大先，一位名叫佛大勝多。本來和達磨一起學習小乘禪觀。佛大先遇到般若多羅，和達磨一起領受了正法。而佛大勝多，又分出徒眾而形成六個宗派：一、有相宗，二、無相宗，三、定慧宗，四、戒行宗，五、無得宗，六、寂靜宗。各自固守自己的理解，分別發展自己的教化源頭。達磨感嘆地說：『那位法師啊！』
【English Translation】 English version: A treasure does not call itself a treasure; it needs the treasure of wisdom to illuminate the treasure of Dharma. Thus, if the teacher possesses the Tao (the Way), the true treasure will appear. If sentient beings possess the Tao, the treasure in their hearts will also naturally manifest. Prajnatara (the 27th Patriarch) praised Bodhidharma's (the 28th Patriarch) eloquence and wisdom, and then asked: 'Among all things, what has no form?' Bodhidharma replied: 'Among all things, not arising has no form.' He further asked: 'Among all Buddhas, which Buddha is the highest?' He replied: 'Among all things, the state of the union of self and others is the highest.' He further asked: 'Among all things, what is the greatest?' He replied: 'Among all things, the Dharma-nature is the greatest.' Prajnatara knew that Bodhidharma was a vessel capable of bearing great responsibility, but because the time was not yet ripe, he remained silent for the time being. When King Xiangzhi passed away, everyone mourned and wept, but Bodhidharma alone entered Samadhi (meditative consciousness) before the coffin, and emerged after seven days. Thereupon, he followed Prajnatara and requested to become a monk. After receiving the precepts, Prajnatara said: 'You have already thoroughly understood all Dharmas. Dharma means to be thoroughly vast.' So he changed his name to Dharma. Later, he told him: 'The Tathagata (another name for Buddha) entrusted the Eye of the True Dharma to Mahakasyapa (the first Patriarch of Zen Buddhism), and it has been passed down in this way until it reached me. Now I entrust it to you. Listen to my verse: The mind-ground produces all kinds of seeds, and because of the mind's thoughts, all kinds of principles are produced again. The fruit is complete, Bodhi (enlightenment) is achieved, the flowers bloom, and the world appears.' After transmitting the Dharma, he stood up from his seat, stretched out his left and right hands, each emitting light, a total of twenty-seven rays, colorful and dazzling. He also leaped into the air, reaching a height of seven Tala trees, and transformed into flames and self-immolated. The Sharira (relics) in the air fell like rain, and the masses built pagodas to collect and enshrine them. At that time, it was the first year of the Daming era (457 AD) of Emperor Wu of the Song Dynasty in this land.
(WuXu) The 28th Patriarch Bodhidharma preached in South India
After Prajnatara passed away, Bodhidharma propagated the Dharma in his own country. At that time, there were two Dharma masters, one named Buddhadaxian and the other named Buddhavijaya. Originally, they studied Hinayana (smaller vehicle) meditation with Dharma. Buddhadaxian met Prajnatara and received the True Dharma with Dharma. However, Buddhavijaya further divided his followers into six sects: 1. the Sect of Forms, 2. the Sect of No-Forms, 3. the Sect of Samadhi and Wisdom, 4. the Sect of Precepts and Conduct, 5. the Sect of No-Attainment, and 6. the Sect of Tranquility. Each clung to their own understanding and separately developed their own sources of teaching. Dharma sighed and said: 'That Dharma master!'
。已陷牛跡。況復支離而分六宗。我若不除。永纏邪見。言已。微現神力。至有相宗所。問曰。一切諸法。何名實相。彼眾中有一尊長薩婆羅。答曰。于諸相中。不互諸相。是名實相。曰一切諸相。而不互者。當何定耶。曰于諸相中。實無有定。若定諸相。何名為實。曰諸相不定。便名實相。汝今不定。當何得之。曰我言不定。不說諸相。當說諸相。其義亦然。曰汝言不定。當爲實相。定不定故。即非實相。曰定既不定。即非實相。知我非故。不定不變。曰汝今不變。何名實相。已變已往。其義亦然。曰不變當在。在不在故。故變實相。以定其義。曰實相不變。變即非實。于有無中。何名實相。薩婆羅心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。曰若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。磨瞥然匿跡。至無相宗所。問曰。汝言無相。當何證之。彼眾中有波羅提者。答曰。我名無相。心不現故。曰汝心不現。當何明之。曰我明無相。心不取捨。當於明時。亦無當者。曰于諸有無。心不取捨。又無當者。諸明無故。曰入佛三昧。尚無所得。何況無相。而欲知之。曰相既不知。
誰云有無。尚無所得。何名三昧。曰我說不證。證無所證。非三昧故。我說三昧。曰非三昧者。何當名之。汝既不證。非證何證。波羅提聞已。即悟本心。禮謝于磨。懺悔往謬。磨記曰。汝當得果。不久自證。此國有魔。非久降之。言已。忽然不現。至定慧宗所。問曰。汝學定慧。為一為二。彼眾中有婆蘭陀者。答曰。我此定慧。非一非二。曰既非一二。何名定慧。曰在定非定。處慧非慧。一即非一。二亦不二。曰當一不一。當二不二。既非定慧。約何定慧。曰不一不二。定慧能知。非定非慧。亦復然矣。曰慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋。至第四戒行宗所。問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中有一賢者。答曰。一二二一。皆彼所生。依教無染。此名戒行。曰汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。曰我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。曰俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚服。至無得宗所。問曰。汝云無得。無得何得。既無所得。亦無得得。彼眾中有寶靜者。答曰。我說無得。非無得得。當說得得。無得是得。曰得既不得。得亦
【現代漢語翻譯】 現代漢語譯本： 誰說有有無無（有和無的概念）？實際上什麼也沒有得到。那還叫什麼三昧（Samadhi，一種精神上的高度集中狀態）？ 菩提達摩（BodhiDharma）說：『我說的是不證，因為證悟是沒有什麼可以證悟的。正因為如此，才不是三昧。我說的是三昧。』 那人問：『如果不是三昧，那應該叫什麼？你既然沒有證悟，又用什麼來證明沒有證悟呢？』 波羅提（Pāratī）聽了之後，立刻領悟了本心。向菩提達摩（BodhiDharma）行禮感謝，懺悔以往的錯誤。菩提達摩（BodhiDharma）預言說：『你將會證得果位，不久之後自然會證悟。這個國家有魔，不久就會降臨。』說完，忽然不見了。 菩提達摩（BodhiDharma）到了定慧宗所在地，問道：『你們學習定（Samatha，止）和慧（Vipassanā，觀），認為是一還是二？』 他們當中有一個叫婆蘭陀（Bāran陀）的人回答說：『我們這裡的定和慧，非一非二。』 菩提達摩（BodhiDharma）問：『既然非一非二，那還叫什麼定慧？』 婆蘭陀（Bāran陀）回答說：『在定中不是定，在慧中不是慧。說一就不是一，說二也不是二。』 菩提達摩（BodhiDharma）問：『當一不一，當二不二，既然不是定慧，那又依據什麼來說定慧呢？』 婆蘭陀（Bāran陀）回答說：『不一不二，定慧能夠知曉。非定非慧，也是如此。』 菩提達摩（BodhiDharma）問：『慧不是定，那又如何知曉呢？不一不二，誰是定，誰是慧？』 婆蘭陀（Bāran陀）聽了之後，疑慮頓時消解。 菩提達摩（BodhiDharma）到了第四個戒行宗所在地，問道：『什麼叫做戒（Sila，戒律）？什麼叫做行（Practice，修行）？這戒和行，是一還是二？』 他們當中有一個賢者回答說：『一二二一，都是由它所生。依據教義沒有污染，這就叫做戒行。』 菩提達摩（BodhiDharma）問：『你說依據教義，那就是有污染。一和二都被打破，還說什麼依據教義？這二者互相違背，不能達到修行。內外不明，還叫什麼戒？』 賢者回答說：『我有內外，他們都已經知曉。既然已經通達，那就是戒行。如果說違背，那就是既是又非。說到清凈，那就是戒就是行。』 菩提達摩（BodhiDharma）問：『既是又非，還說什麼清凈？既然已經通達，還談什麼內外？』 賢者聽了之後，立刻感到慚愧信服。 菩提達摩（BodhiDharma）到了無得宗所在地，問道：『你們說無得，無得又得到什麼？既然沒有什麼得到，也沒有得到得到。』 他們當中有一個叫寶靜的人回答說：『我說無得，不是沒有得到得到。當說得到得到的時候，無得就是得。』 菩提達摩（BodhiDharma）問：『得到既然不能得到，得到也』
【English Translation】 English version: Who says there is existence or non-existence? Actually, nothing has been attained. Then what is called Samadhi (a state of mental concentration)? BodhiDharma (the founder of Zen Buddhism) said: 'I speak of non-attainment, because enlightenment is without anything to be attained. Precisely because of this, it is not Samadhi. I speak of Samadhi.' That person asked: 'If it is not Samadhi, then what should it be called? Since you have not attained enlightenment, what do you use to prove non-attainment?' Pāratī (name of a person) heard this and immediately realized his original mind. He bowed to BodhiDharma (the founder of Zen Buddhism) in gratitude and repented for his past mistakes. BodhiDharma (the founder of Zen Buddhism) prophesied: 'You will attain the fruit, and soon you will naturally be enlightened. This country has demons, and they will soon descend.' After speaking, he suddenly disappeared. BodhiDharma (the founder of Zen Buddhism) arrived at the location of the Samatha-Vipassanā School and asked: 'You study Samatha (calm abiding) and Vipassanā (insight), do you consider them one or two?' Among them, a person named Bāran陀 (name of a person) replied: 'Our Samatha and Vipassanā here are neither one nor two.' BodhiDharma (the founder of Zen Buddhism) asked: 'Since they are neither one nor two, then what are they called Samatha and Vipassanā?' Bāran陀 (name of a person) replied: 'In Samatha, it is not Samatha; in Vipassanā, it is not Vipassanā. To say one is not one, and to say two is also not two.' BodhiDharma (the founder of Zen Buddhism) asked: 'When it should be one, it is not one; when it should be two, it is not two. Since it is neither Samatha nor Vipassanā, then what do you rely on to speak of Samatha and Vipassanā?' Bāran陀 (name of a person) replied: 'Neither one nor two, Samatha and Vipassanā can know. Neither Samatha nor Vipassanā is also like this.' BodhiDharma (the founder of Zen Buddhism) asked: 'Vipassanā is not Samatha, then how can it know? Neither one nor two, who is Samatha, who is Vipassanā?' Bāran陀 (name of a person) heard this, and his doubts were immediately dispelled. BodhiDharma (the founder of Zen Buddhism) arrived at the location of the Fourth Precept and Practice School and asked: 'What is called Sila (precept)? What is called Practice (修行)? Are these Sila and Practice one or two?' Among them, a wise man replied: 'One and two, two and one, are all born from it. Relying on the teachings without defilement, this is called Sila and Practice.' BodhiDharma (the founder of Zen Buddhism) asked: 'You say relying on the teachings, then that is with defilement. One and two are both broken, so what do you mean by relying on the teachings? These two contradict each other and cannot achieve practice. The inside and outside are not clear, so what is called Sila?' The wise man replied: 'I have inside and outside, and they have already known it. Since they have already understood, that is Sila and Practice. If you say contradiction, then it is both yes and no. Speaking of purity, then Sila is Practice.' BodhiDharma (the founder of Zen Buddhism) asked: 'Both yes and no, then what do you mean by purity? Since you have already understood, then what are you talking about inside and outside?' The wise man heard this and immediately felt ashamed and convinced. BodhiDharma (the founder of Zen Buddhism) arrived at the location of the No-Attainment School and asked: 'You say no-attainment, what does no-attainment attain? Since there is nothing attained, there is also no attaining attainment.' Among them, a person named Baojing (name of a person) replied: 'I speak of no-attainment, not that there is no attaining attainment. When speaking of attaining attainment, no-attainment is attainment.' BodhiDharma (the founder of Zen Buddhism) asked: 'Since attainment cannot be attained, attainment also'
非得。既云得得。得得何得。曰見得非得。非得是得。若見不得。名為得得。曰得既非得。得得無得。既無所得。當何得得。寶靜聞之。頓除疑網。至寂靜宗所。問曰。何名寂靜。於此法中。誰靜誰寂。彼有尊者。答曰。此心不動。是名為寂。於法無染。名之為靜。曰本心不寂。要假寂靜。本來寂故。何用寂靜。曰諸法本空。以空空故。于彼空空。故名婆靜。曰空空已空。諸法亦爾。寂靜無相。何靜何寂。彼聞指誨。豁然開悟。於是六眾咸誓歸依○寶誌。金陵人。初東陽民朱氏婦。聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山僧儉出家。專修禪觀。至是顯跡。以剪尺拂子掛杖頭。負之而行。經聚落兒童嘩逐。或微索酒。或累日不食。嘗遇食鲙者。從而求之。食者分㗖。而有輕薄心。志即吐水中。皆成活魚。往來於皖山劍水之下。發而徒跣。著錦袍。面方而瑩徹如鏡。手足皆鳥爪。時時題詩。初若不可解。后皆有驗。
佛祖綱目卷第二十六 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十七(成字號)
甲子(齊武帝永明二年起)甲戌(明帝建武元年)辛巳(中興元年)壬午(梁武帝天監元年)庚子(改普通)丁未(改大通)己酉(改中大通)乙卯(改大同)癸亥(
【現代漢語翻譯】 現代漢語譯本 『非得』，既然說『得得』，那麼『得得』又得到了什麼呢？回答說：『見到非得，非得就是得。如果見不到，就名為得得。』又問：『得既然不是得，那麼得得就什麼也沒得到。既然沒有什麼可以得到，又該如何得得呢？』寶靜聽了這些話，頓時消除了心中的疑惑。他來到寂靜宗那裡，問道：『什麼叫做寂靜？在這個法中，誰是靜，誰是寂？』那裡的尊者回答說：『此心不動，這叫做寂；對於法沒有染著，這叫做靜。』寶靜問：『本心如果不寂靜，需要藉助寂靜；本來就是寂靜的，又何必用寂靜呢？』尊者回答說：『諸法本來是空，用空來空這個空，對於那個空空，所以叫做婆靜。』寶靜說：『空空已經空了，諸法也是如此。寂靜沒有相，哪裡還有靜和寂呢？』那位尊者聽了他的指教，豁然開悟。於是六眾都發誓歸依。 寶誌（寶誌禪師），金陵（今南京）人。起初是東陽（今浙江金華一帶）的百姓朱氏的妻子，聽到嬰兒在鷹巢中啼哭，用梯子爬樹把他取了下來，抱回家當作兒子撫養。七歲時跟隨鐘山（今南京紫金山）的僧人儉出家，專心修習禪觀。到後來顯現神蹟，用剪刀、尺子、拂塵掛在杖頭上，揹著它們行走。經過村落時，兒童們喧鬧著追逐他。有時稍微要點酒，有時連續幾天不吃飯。曾經遇到吃魚膾的人，就上前向他們乞討。吃魚膾的人分給他吃，但心懷輕薄之意。寶誌就吐出水，水中的魚膾都變成了活魚。他往來於皖山（今安徽潛山一帶）、劍水（今安徽境內河流）之下。披散著頭髮，光著腳，穿著錦袍，面容方正而明亮如鏡，手腳都像鳥爪。時常題寫詩句，起初好像不可理解，後來都應驗了。 《佛祖綱目》卷第二十六 卍新續藏第 85 冊 No. 1594 《佛祖綱目》 《佛祖綱目》卷第二十七(成字號) 甲子（齊武帝永明二年，484年）甲戌（明帝建武元年，494年）辛巳（中興元年，501年）壬午（梁武帝天監元年，502年）庚子（改普通，520年）丁未（改大通，527年）己酉（改中大通，529年）乙卯（改大同，535年）癸亥（543年）
【English Translation】 English version 'Non-attainment.' Since it is said 'attainment-attainment,' what is attained by 'attainment-attainment'? It is answered: 'Seeing non-attainment, non-attainment is attainment. If one does not see it, it is called attainment-attainment.' It is asked again: 'Since attainment is not attainment, then attainment-attainment is no attainment. Since there is nothing to be attained, how can there be attainment-attainment?' Baojing, upon hearing this, immediately dispelled his doubts. He went to the Stillness Sect and asked: 'What is called stillness? In this Dharma, who is still and who is silent?' A venerable one there replied: 'This mind not moving is called silence; being without defilement in the Dharma is called stillness.' Baojing asked: 'If the original mind is not still, it needs to borrow stillness; since it is originally still, why use stillness?' The venerable one replied: 'All dharmas are originally empty; using emptiness to empty emptiness, for that emptiness of emptiness, it is called Parashanti (supreme stillness).' Baojing said: 'Emptiness of emptiness is already empty, and so are all dharmas. Stillness has no form; where is there stillness and silence?' Upon hearing his instruction, that venerable one suddenly awakened. Thereupon, the six assemblies all vowed to take refuge. Baozhi (Chan Master Baozhi), was from Jinling (present-day Nanjing). Initially, he was the child of a woman named Zhu from Dongyang (present-day Jinhua area, Zhejiang Province). She heard a baby crying in an eagle's nest, climbed a tree with a ladder to retrieve him, and raised him as her son. At the age of seven, he became a monk under the monk Jian at Zhongshan (present-day Purple Mountain in Nanjing), focusing on the practice of Chan contemplation. Later, he manifested miraculous signs, carrying scissors, a ruler, and a whisk on top of his staff. When passing through villages, children would noisily chase after him. Sometimes he would ask for a little wine, and sometimes he would not eat for days. Once, he encountered people eating fish sashimi and asked them for some. The sashimi eaters shared with him, but with a frivolous intention. Baozhi then spat out water, and the sashimi in the water all turned into live fish. He traveled back and forth between Wan Mountain (present-day Qianshan area, Anhui Province) and Jian River (a river in present-day Anhui Province). He wore his hair loose, walked barefoot, wore brocade robes, and his face was square and as clear as a mirror. His hands and feet were like bird claws. He often wrote poems, which initially seemed incomprehensible, but later all came true. 《Outline of the Patriarchs of the Buddha》 Volume 26 卍 New Supplement to the Canon, Volume 85, No. 1594, 《Outline of the Patriarchs of the Buddha》 《Outline of the Patriarchs of the Buddha》 Volume 27 (Cheng Character) Jiazi (2nd year of Yongming, Emperor Wu of Qi, 484 AD), Jiaxu (1st year of Jianwu, Emperor Ming of Qi, 494 AD), Xinsi (1st year of Zhongxing, 501 AD), Renwu (1st year of Tianjian, Emperor Wu of Liang, 502 AD), Gengzi (changed to Putong, 520 AD), Dingwei (changed to Datong, 527 AD), Jiyou (changed to Zhongdatong, 529 AD), Yimao (changed to Datong, 535 AD), Guihai (543 AD)
梁武帝大同九年止)
梁。蕭姓。四主。共五十六年。
(壬午)寶誌大士說法王宮
初齊武帝。怒寶誌惑眾。收逮建康獄。是日人見志遊行市井。而撿較。仍在獄中。其夕語吏曰。門外有兩輿食。金缽盛飯。汝可取之。果文惠太子竟陵王送供。至建康。令以聞。帝悔謝。迎至禁中。俄帝宴後宮。志乃暫出。已而猶見行道于顯揚殿。帝驚遣吏至問。吏白。志久出在省中。帝益神敬之後志假神力于帝。見高祖地下受錐刀之苦。自是永廢錐刀。王仲熊問。仕何所至。志不答。解杖頭左索與之。熊後果至尚書左丞。徐陵兒時。父攜謁志。志摩其頂曰。此兒天上石麒麟也。後果顯於世。壬午梁武帝即位。召志至闕。帝一日整容。問曰。弟子煩惑未除。何以治之。曰十二。問其旨如何。曰在書字時節刻漏中。帝益不曉。又問。弟子何時得以靜心修習。曰安樂禁○初武帝夢。神僧告曰。六道四生受大苦惱。何不為作水陸大齋救拔之。帝乃扣沙門。惟志勸帝尋經。必有因緣。帝乃取佛經。躬自披覽。創造儀文。三年乃成。于夜捧文停燭。白佛曰。若此文理協聖凡。愿拜起時。此燈自明。或儀式未詳。燈暗如故。言訖投地。一禮初起。燈燭盡明。天監四年二月十五日。于鎮江金山。依儀修設。志又嘗假帝神力。令見
【現代漢語翻譯】 現代漢語譯本： （梁武帝大同九年（543年）止）
梁朝。蕭姓。歷經四位君主，共五十六年。
（壬午年）寶誌（佛教高僧）大士在說法王宮說法
當初齊武帝（蕭賾）因寶誌（佛教高僧）蠱惑人心，將其逮捕關押在建康（今南京）的監獄中。但當天有人在市井中看見寶誌（佛教高僧），而檢查監獄，他仍在獄中。當晚，寶誌（佛教高僧）對獄吏說：『門外有兩輛車送食物來，用金缽盛飯，你可以取用。』果然是文惠太子（蕭長懋）和竟陵王（蕭子良）送來的供養，到達建康（今南京）后，上奏給齊武帝（蕭賾）。齊武帝（蕭賾）後悔道歉，迎接寶誌（佛教高僧）到皇宮中。不久，齊武帝（蕭賾）在後宮宴請，寶誌（佛教高僧）暫時離開，但又有人看見他在顯揚殿行走。齊武帝（蕭賾）驚恐，派官吏去詢問，官吏回報說，寶誌（佛教高僧）早就出去了，在省中。齊武帝（蕭賾）更加敬畏他。之後，寶誌（佛教高僧）藉助齊武帝（蕭賾）的神力，讓他看見高祖（蕭道成）在地下遭受錐刀之苦。自此以後，永遠廢除了錐刀之刑。王仲熊問他將來能做到什麼官職，寶誌（佛教高僧）不回答，解下杖頭的左邊繩索給他。王仲熊後來果然做到了尚書左丞。徐陵小時候，父親帶他去拜見寶誌（佛教高僧），寶誌（佛教高僧）摸著他的頭說：『這孩子是天上的石麒麟啊。』後來徐陵果然顯達於世。壬午年梁武帝（蕭衍）（502年）即位，召見寶誌（佛教高僧）到皇宮。梁武帝（蕭衍）有一天整理儀容，問道：『弟子煩惱迷惑尚未消除，該如何醫治？』寶誌（佛教高僧）說：『十二。』問他是什麼意思，他說：『在書寫「字」的時候，節刻漏中。』梁武帝（蕭衍）更加不明白。又問：『弟子何時才能靜心修習？』寶誌（佛教高僧）說：『安樂禁。』當初梁武帝（蕭衍）夢見一位神僧告訴他：『六道四生遭受大苦惱，為何不為他們做水陸大齋來救拔他們呢？』梁武帝（蕭衍）於是請教沙門（出家人），只有寶誌（佛教高僧）勸梁武帝（蕭衍）尋找經書，必定有因緣。梁武帝（蕭衍）於是取來佛經，親自披閱，創造儀文，三年才完成。在夜晚捧著儀文，點著蠟燭，對佛說：『如果這儀文的道理符合聖凡之心，希望拜下去再起來時，這燈能自己亮起來。如果儀式不詳盡，燈就暗淡如初。』說完，將儀文投到地上，一拜初起，燈燭全部明亮。天監四年二月十五日（505年3月22日），在鎮江金山，按照儀式修設。寶誌（佛教高僧）又曾藉助梁武帝（蕭衍）的神力，讓他看見……
【English Translation】 English version: (Up to the 9th year of the Datong era of Emperor Wu of Liang (543 AD))
The Liang Dynasty, with the surname Xiao, had four rulers, lasting a total of fifty-six years.
(Year Renwu) Great Master Baozhi (Buddhist monk) Preaches at the Dharma King's Palace
Initially, Emperor Wu of Qi (Xiao Ze), angered by Baozhi (Buddhist monk) misleading the public, had him arrested and imprisoned in Jiankang (present-day Nanjing). However, on that very day, people saw Baozhi (Buddhist monk) in the marketplace, and upon checking the prison, he was still there. That evening, Baozhi (Buddhist monk) said to the prison guard: 'There are two carts outside the gate bringing food, served in golden bowls; you may take them.' Indeed, it was the Crown Prince Wenhui (Xiao Changmao) and Prince Jingling (Xiao Ziliang) sending offerings, which arrived in Jiankang (present-day Nanjing) and were reported to Emperor Wu of Qi (Xiao Ze). Emperor Wu of Qi (Xiao Ze) regretted and apologized, welcoming Baozhi (Buddhist monk) into the palace. Soon after, Emperor Wu of Qi (Xiao Ze) held a banquet in the rear palace, and Baozhi (Buddhist monk) temporarily left, but then someone saw him walking in the Xianyang Hall. Emperor Wu of Qi (Xiao Ze) was alarmed and sent officials to inquire, who reported that Baozhi (Buddhist monk) had left long ago and was in the province. Emperor Wu of Qi (Xiao Ze) became even more reverent. Later, Baozhi (Buddhist monk) used Emperor Wu of Qi's (Xiao Ze)'s spiritual power to let him see Emperor Gaozu (Xiao Daocheng) suffering the pain of awls and knives in the underworld. From then on, the punishment of awls and knives was abolished forever. Wang Zhongxiong asked him what position he would attain in the future, but Baozhi (Buddhist monk) did not answer, instead untying the left rope from the head of his staff and giving it to him. Wang Zhongxiong later indeed became the Left Vice Minister of the Ministry of Personnel. When Xu Ling was a child, his father took him to meet Baozhi (Buddhist monk), who stroked his head and said: 'This child is a stone Qilin (mythical creature) from heaven.' Later, Xu Ling indeed became prominent in the world. In the year Renwu, Emperor Wu of Liang (Xiao Yan) (502 AD) ascended the throne and summoned Baozhi (Buddhist monk) to the palace. One day, Emperor Wu of Liang (Xiao Yan) tidied his appearance and asked: 'Disciple's vexations and delusions have not yet been eliminated; how should I cure them?' Baozhi (Buddhist monk) said: 'Twelve.' When asked what that meant, he said: 'It is in the time of writing the character "字", in the clepsydra.' Emperor Wu of Liang (Xiao Yan) was even more confused. He then asked: 'When will disciple be able to quietly cultivate?' Baozhi (Buddhist monk) said: 'Peaceful Restraint.' Initially, Emperor Wu of Liang (Xiao Yan) dreamed of a divine monk who told him: 'The six realms and four forms of life are suffering greatly; why not perform a Water and Land Dharma Assembly to save them?' Emperor Wu of Liang (Xiao Yan) then consulted with the Shamen (monks), and only Baozhi (Buddhist monk) advised Emperor Wu of Liang (Xiao Yan) to seek scriptures, as there must be a karmic connection. Emperor Wu of Liang (Xiao Yan) then took the Buddhist scriptures, personally perused them, and created the ritual text, which took three years to complete. At night, holding the ritual text and lighting candles, he said to the Buddha: 'If the principles of this ritual text accord with the hearts of both the saints and the ordinary, may this lamp light up on its own when I bow down and rise again. If the ritual is not detailed enough, may the lamp remain dim as before.' After speaking, he threw the ritual text to the ground, and as he began to bow, all the lamps and candles lit up brightly. On the 15th day of the second month of the fourth year of the Tianjian era (March 22, 505 AD), the ritual was performed according to the prescribed manner at Jinshan in Zhenjiang. Baozhi (Buddhist monk) also once used the spiritual power of Emperor Wu of Liang (Xiao Yan) to let him see...
地獄苦相。問何以救之。曰夙生定業。不可頓滅。惟聞鐘聲。其苦暫息。於是詔天下寺院擊鐘。當舒徐其聲○帝嘗詔畫工張僧繇。寫志像。僧繇下筆。輒不自定。志遂以指𠢐面門。分披出十二面觀音相。或慈或威。繇竟不能寫。志曰。毗婆尸佛蚤留心。直至而今不得妙。他日與帝臨江縱望。有物溯流而上。志以杖引之。隨杖而至。乃紫旃檀。即以屬供奉官。令雕志像。頃刻而成。神彩如生。
(甲午)寶誌大士示寂
寶誌示現四十餘載。天監十三年冬。忽告眾僧。令移寺金剛神像。出置於外。乃密謂人曰。菩薩將去。因詣內殿。與武帝永訣。帝大驚問曰。朕壽幾何。志不答。以手指脰及頸而出。回山燃一燭。以付后閣舍人吳慶。慶以事聞。帝嘆曰。大師不復留矣。燭者將以後事燭我乎。十二月六日。無疾而終。舉體香軟。壽九十二。帝為建塔于鐘山獨龍阜。敕陸倕制銘。王筠立碑。先是志與帝。登鐘山。指前獨龍岡阜曰。此為陰宅。則永其後。帝曰。誰當得之。志曰。先行者得之。是年示寂。帝乃以金二十萬。易其地。建浮圖五級。鎮以無價寶珠。葬之日。車駕親臨。志忽現於云間。萬衆歡呼。聲震山谷。志嘗垂語曰。終日拈香擇火。不知身是道場。又曰。京都鄴都浩浩。還是菩提大道。又曰。如我身空
【現代漢語翻譯】 現代漢語譯本： 地獄的苦相。有人問用什麼方法可以解救。回答說：『這是前世就已註定的業報，不可能立刻消除。只有聽到鐘聲，那苦痛才能暫時停止。』於是皇帝下令天下寺院敲鐘，應當舒緩而有節奏地敲擊鐘聲。 皇帝曾經詔令畫工張僧繇，為寶誌（Baozhi，南北朝時期的僧人）畫像。張僧繇下筆，總是不能確定。寶誌於是用手指劃開面門，分披出十二面觀音的形象，有的慈祥，有的威嚴。張僧繇最終不能畫成。寶誌說：『毗婆尸佛（Vipasyin，過去七佛之一）早就留心此事，直到如今也不能得到精妙之處。』 有一天，寶誌與皇帝在江邊眺望，有東西逆流而上。寶誌用手杖引它，那東西就隨著手杖而來，原來是紫旃檀木。於是將它交給宮廷的工匠，讓他們雕刻寶誌的像。頃刻之間就完成了，神采栩栩如生。
（甲午年（574））寶誌大師圓寂
寶誌示現於世四十多年。天監十三年（514）冬天，忽然告訴眾僧，讓他們把寺廟的金剛神像移到外面。於是私下對人說：『菩薩將要離去。』因此前往內殿，與武帝（梁武帝蕭衍）永別。武帝大驚，問道：『朕還有多少壽命？』寶誌不回答，用手指比劃脖子，然後伸出手。回到山裡點燃一支蠟燭，交給后閣舍人吳慶。吳慶將此事稟告皇帝。皇帝嘆息道：『大師不再留下了。蠟燭將用來照亮我身後的事嗎？』十二月六日，寶誌沒有疾病而終，全身柔軟且散發香氣，享年九十二歲。皇帝在鐘山獨龍阜為他建造佛塔，敕令陸倕撰寫銘文，王筠立碑。此前，寶誌與皇帝一同登上鐘山，指著前面的獨龍岡阜說：『這裡是陰宅。』皇帝問：『誰會得到它呢？』寶誌說：『先行離世的人會得到它。』寶誌就在這年圓寂。皇帝於是用二十萬金，買下那塊地，建造五級浮屠，用無價寶珠鎮之。安葬之日，皇帝親自前往。寶誌忽然顯現在云間，眾人歡呼，聲音震動山谷。寶誌曾經說過：『終日拈香擇火，不知自身就是道場。』又說：『京都鄴都浩浩蕩蕩，還是菩提大道。』又說：『如我身空。』
【English Translation】 English version: The suffering aspects of hell. Someone asked how to be saved from it. The answer was: 'Predetermined karma from previous lives cannot be completely eradicated immediately. Only the sound of bells can temporarily alleviate the suffering.' Therefore, the emperor ordered the temples throughout the land to strike the bells, and the sound should be slow and rhythmic. The emperor once ordered the painter Zhang Sengyao to paint a portrait of Baozhi (Baozhi, a monk during the Southern and Northern Dynasties). Whenever Zhang Sengyao started to paint, he could not decide on the image. Baozhi then used his finger to split open his face, revealing the image of the twelve-faced Avalokiteśvara (Guanyin), some with a compassionate expression, others with a majestic one. Zhang Sengyao was ultimately unable to complete the painting. Baozhi said: 'Vipasyin Buddha (Vipasyin, one of the Seven Buddhas of the Past) had been mindful of this matter long ago, but even now, he cannot achieve perfection.' One day, Baozhi and the emperor were gazing at the river, and something was moving upstream. Baozhi used his staff to guide it, and the object followed the staff, turning out to be purple sandalwood. So he handed it over to the court artisans, ordering them to carve a statue of Baozhi. It was completed in an instant, with lifelike spirit and expression.
(Year Jiawu (574)) Great Master Baozhi passed away.
Baozhi manifested in the world for more than forty years. In the winter of the thirteenth year of the Tianjian era (514), he suddenly told the monks to move the Vajra (Diamond) deity statues of the temple outside. Then he privately said to someone: 'The Bodhisattva is about to leave.' Therefore, he went to the inner palace to bid farewell to Emperor Wu (Emperor Wu of Liang, Xiao Yan). The emperor was greatly alarmed and asked: 'How much longer will I live?' Baozhi did not answer, but gestured with his finger at his neck and then extended his hand. Returning to the mountain, he lit a candle and gave it to Wu Qing, a servant of the rear palace. Wu Qing reported this matter to the emperor. The emperor sighed and said: 'The master will not stay any longer. Will the candle be used to illuminate my affairs after my death?' On the sixth day of the twelfth month, Baozhi passed away without illness, his whole body soft and fragrant, at the age of ninety-two. The emperor built a pagoda for him on Dulong Hill in Zhongshan, and ordered Lu Chui to write the inscription, and Wang Yun to erect the stele. Previously, Baozhi and the emperor ascended Zhongshan together, pointing to the Dulong Hill in front and saying: 'This is a yin dwelling.' The emperor asked: 'Who will get it?' Baozhi said: 'The one who departs first will get it.' Baozhi passed away in that year. The emperor then used 200,000 gold to buy the land, built a five-story stupa, and used priceless jewels to secure it. On the day of the burial, the emperor personally attended. Baozhi suddenly appeared in the clouds, and the crowd cheered, the sound shaking the valleys. Baozhi once said: 'All day long, I pick incense and choose fire, not knowing that my body is the Bodhimanda (place of enlightenment).' He also said: 'The capital Kyoto and the capital Yedu are vast and boundless, yet they are still the great path to Bodhi.' He also said: 'Like my body is empty.'
諸法空。千品萬類悉皆同。又嘗問一梵僧。承聞尊者喚我作屠兒。曾見我殺生么。曰見。曰有見見。無見見。不有不無見。若有見見。是凡夫見。無見見。是聲聞見。不有不無見。是外道見。未審尊者如何見。梵僧曰。你有此等見耶。志便休去。嘗作十二時歌曰。平旦寅。狂機內有道人身。窮苦已經無量劫。不信常擎如意珍。若捉物入迷津。但有纖毫即是塵。不住舊時無相貌。外求知識也非真。日出卯。用處不須生善巧。縱使神光照有無。起意便遭魔事嬈。若施功終不了。日夜被他人我拗。不用安排只么從。何曾心地生煩惱。食時辰。無明本是釋迦身。坐臥不知元是道。只么忙忙受苦辛。認聲色覓疏親。只是他家染污人。若擬將心求佛道。問取虛空始出塵。禺中巳。未了之人教不至。假使通達祖師言。莫向心頭安了義。只守玄沒文字。認著依前還不是。暫時自肯不追尋。曠劫不遭魔境使。日南午。四大身中無價寶。陽焰空華不肯拋。作意修行轉辛苦。不曾迷莫求悟。任你朝陽幾回暮。有相身中無相身。無明路上無生路。日昳未。心地何曾安了義。他家文字沒疏親。不用將心求的意。任縱橫絕忌諱。長在人間不在世。運用不離聲色中。歷劫何曾暫拋棄。晡時申。學道先須不厭貧。有相本來權積聚。無形何用要求真。作凈
業卻勞神。忽認愚癡作近鄰。言下不求無處所。暫時喚作出家人。日入酉。虛幻聲音不長久。禪悅珍羞尚不餐。誰能更飲無明酒。勿可拋勿可守。蕩蕩逍遙不曾有。縱你多聞達古今。也是癡狂外邊走。黃昏戌。狂子施功投暗室。假使心通無量時。歷劫何曾異今日。擬商量卻啾唧。轉使心頭黑如漆。晝夜舒光照有無。癡人喚作波羅蜜。人定亥。勇猛精進成懈怠。不起纖毫修學心。無相光中常自在。超釋迦越祖代。心有微塵還質礙。放蕩長如癡兀人。他家自有通人愛。半夜子。心住無生即生死。生死何曾屬有無。用時便用無文字。祖師言外邊事。識取起時還不是。作意搜求實沒蹤。生死魔來任相試。雞鳴丑。一顆圓光明已久。內外推尋覓總無。境上施為渾大有。不見頭亦無手。天地壞時渠不朽。未了之人聽一言。只這如今誰動口。志又作大乘贊十首十四科頌十四首。
(己亥)慧約法師說戒王宮
慧約。姓婁氏。少有風德。族祖給事中婁幼瑜。每見約輒起為禮。或問。此乃君族下班。何乃恭耶。瑜曰。菩薩出世。方且師于天下。豈直老夫致敬而已。梁武帝請居省中。天監十八年四月八日。帝受約菩薩戒。復設無遮大會。是日忽有甘露。降於庭。三足烏二孔雀歷階馴伏。凡太子諸王公卿道俗。從約受戒者。四萬
八千人。因大赦天下。
(庚子)傅大士隱居雙林
齊建武四年五月八日。傅大士降生於婺州義烏縣傅宣慈家。名翕。字玄風。年十六。娶劉氏名妙光。生子普建普成。年二十四。溯水取魚。于稽亭塘下。獲魚已。沉籠水中曰。去者適。止者留。人或謂之愚。會有天竺僧嵩頭陀。語曰。我昔與汝。于毗婆尸佛前。發願度生。汝今何時還兜率宮。因命臨水觀影。見圓光寶蓋。便悟前因。士笑曰。爐鞴之所多鈍鐵。良醫之門足病人。度生為急。何暇思天宮之樂乎。於是棄魚具。攜行歸舍。因問修道之地。嵩指松山雙梼樹曰。此可矣。遂結庵。自號雙林樹下當來解脫善慧大士。種植蔬果。為人傭作。與妻妙光。晝作夜歸。敷演佛法。
(庚子)二十八祖菩提達磨至震旦國(東土初祖)
菩提達磨。南天竺國香至王之第三子。姓剎帝利。本名菩提多羅。遇般若多羅付法。因改名達磨。磨問多羅。當往何國作佛事。曰汝雖得法。未可遠遊。且止南天。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行衰于日下。曰彼有大士。堪為法器否。千載之下。有留難否。曰汝所化之方。獲菩提者。不可勝數。吾滅后六十餘年。彼國有難。水中文布。自善降之。汝至南方勿住。彼惟好有為功業。不見佛
【現代漢語翻譯】 現代漢語譯本：八千人。因為皇帝大赦天下。
（庚子年）傅大士隱居在雙林。
齊建武四年（497年）五月八日，傅大士出生在婺州義烏縣傅宣慈家。名叫傅翕，字玄風。十六歲時，娶劉氏為妻，名妙光。生了兩個兒子，普建和普成。二十四歲時，在溯水捕魚，在稽亭塘下，捕到魚后，將魚籠沉入水中，說：『該去的就去，該留的就留。』人們都說他傻。這時，有個天竺僧人嵩頭陀，對他說：『我過去曾和你一起在毗婆尸佛（Vipasyin Buddha）前發願普度眾生。你現在什麼時候返回兜率宮（Tusita Heaven）呢？』於是讓他臨水觀看自己的影子，（傅大士）看到了圓光寶蓋，便領悟了前世的因緣。傅大士笑著說：『爐火鍛造的地方多是鈍鐵，良醫的門前總是擠滿了病人。普度眾生是當務之急，哪裡有空閑思念天宮的快樂呢？』於是丟棄了捕魚的工具，帶著行李回到家中。問嵩頭陀在哪裡修行，嵩頭陀指著松山上的兩棵槚樹說：『那裡可以。』於是（傅大士）便在那裡結廬，自號雙林樹下當來解脫善慧大士。種植蔬菜水果，替人做工，和妻子妙光，白天勞作，晚上回家，宣講佛法。
（庚子年）第二十八祖菩提達磨（Bodhidharma）來到震旦國（中國，東土初祖）。
菩提達磨是南天竺國香至王的第三個兒子，姓剎帝利（Ksatriya），本名菩提多羅（Bodhitara）。遇到般若多羅（Prajnatara）傳授佛法，因此改名為達磨。達磨問般若多羅，應當去哪個國家弘揚佛法。般若多羅說：『你雖然得到了佛法，但還不能遠遊，暫且留在南天竺。等我去世六十七年後，你再前往震旦，施設大法藥，直接接引上根之人。切記不要快速前往，否則會像太陽西下一樣衰落。』達磨問：『那裡有可以作為法器的大士嗎？千年之後，會有阻礙和困難嗎？』般若多羅說：『你所教化的地方，獲得菩提的人，數不勝數。我去世六十多年後，那個國家會有災難，水中有文字顯現，自然會有人平息災難。你到了南方不要停留，那裡的人只喜歡追求有為的功業，不能見到佛性。』
【English Translation】 English version: Eight thousand people. Because the emperor pardoned the world.
(Gengzi Year) The great master Fu Dashi lived in seclusion in Shuanglin.
On May 8th of the fourth year of Jianwu (497 AD) in the Qi Dynasty, Fu Dashi was born in the family of Fu Xuanci in Yiwu County, Wuzhou. His name was Fu Xi, and his courtesy name was Xuanfeng. At the age of sixteen, he married Liu, whose name was Miaoguang. They had two sons, Pujian and Pucheng. At the age of twenty-four, he was fishing in Suishui, under Jiting Pond. After catching the fish, he submerged the fish trap in the water and said, 'Those who should go, go; those who should stay, stay.' People called him foolish. At this time, there was an Indian monk named Song Toutuo, who said to him, 'I used to make a vow with you before Vipasyin Buddha to save all beings. When will you return to Tusita Heaven?' So he asked him to look at his shadow in the water, and he saw a round halo and jeweled canopy, and then he realized the cause of his previous life. Fu Dashi smiled and said, 'The place where the furnace is forged is full of blunt iron, and the door of a good doctor is full of patients. Saving beings is urgent, how can I have time to think about the joy of the heavenly palace?' So he abandoned the fishing gear and went home with his luggage. He asked Song Toutuo where to practice, and Song Toutuo pointed to two Torreya trees on Song Mountain and said, 'This is fine.' So (Fu Dashi) built a hut there, calling himself the Great Master of Good Wisdom, the future liberation under the Shuanglin tree. He planted vegetables and fruits, worked as a hired laborer, and with his wife Miaoguang, worked during the day and returned home at night, expounding the Buddha Dharma.
(Gengzi Year) The twenty-eighth patriarch Bodhidharma arrived in Zhendan (China, the first patriarch of the East).
Bodhidharma was the third son of King Xiangzhi of South India, of the Kshatriya caste. His original name was Bodhitara. He met Prajnatara, who transmitted the Dharma to him, and therefore changed his name to Dharma. Dharma asked Prajnatara which country he should go to propagate the Buddha Dharma. Prajnatara said, 'Although you have obtained the Dharma, you cannot travel far yet. Stay in South India for now. After I pass away in sixty-seven years, you should go to Zhendan to administer the great Dharma medicine and directly receive those with superior roots. Remember not to go quickly, otherwise you will decline like the setting sun.' Dharma asked, 'Are there great masters there who can be vessels of the Dharma? After a thousand years, will there be obstacles and difficulties?' Prajnatara said, 'In the places you will teach, those who attain Bodhi will be countless. More than sixty years after my death, that country will have disasters, and words will appear in the water, and naturally someone will quell the disasters. Do not stay in the South when you arrive, for the people there only like to pursue meritorious deeds with effort and cannot see the Buddha-nature.'
理。汝縱到彼。亦不可久留。聽吾偈曰。路行跨水復逢羊。獨自棲棲暗渡江。日下可憐雙象馬。二株嫩桂久昌昌。又問此後更有何事。曰從是去一百五十年。而有小難。聽吾讖。偈曰。心中雖吉外頭㐫。川下僧房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。又問。此後如何。曰卻後二百二十年。林下見一人。當得道果。聽吾讖曰。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。復演諸偈。皆預讖佛教隆替。磨稟教義。服勤四十年。迨多羅順世。降伏六宗。化被南天。經六十載。度無量眾。后值磨叔父異見王欲毀佛法。磨憫之。欲開其蒙。六眾亦各念佛法有難。師將何匡濟。磨遙知眾意。彈指應之。六眾悉聞云。此我師信響。皆至磨所。磨曰。一翳蔽空。孰能剪拂。前無相宗宗勝欲行。磨曰。汝雖辯慧。道力未全。且與王無緣。勝辭磨。竟至王所。廣陳法要。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人。磨不起于座。懸知宗勝義墮。召波羅提曰。宗勝不稟吾語。與王論屈。汝急往救。波羅提曰。愿假神力。言訖。云生足下。至王前時。王正問宗勝。忽見愕然。忘其所問答。曰乘空來者是正是邪。提曰。我非邪正。
【現代漢語翻譯】 理（理：道理）。你即使到了那裡，也不可久留。聽我的偈語說：『路行跨水又遇到羊，獨自淒涼地暗中渡過長江。太陽下可憐的雙象馬，兩株嫩桂會長久昌盛。』又問此後還有什麼事，回答說：『從這以後一百五十年（公元后推算一百五十年）。會有小的災難。』聽我的預言偈語說：『心中雖然吉祥外頭卻兇險，川下的僧房名字不吉利。因為遇到毒龍生下武子，忽然遇到小鼠就寂滅無窮。』又問：『此後如何？』回答說：『在那之後二百二十年（公元后推算二百二十年），樹林下見到一個人，應當得到道果。』聽我的預言說：『震旦（震旦：古代印度對中國的稱謂）雖然寬闊沒有別的路，要藉助兒孫的腳力行走。金雞能夠銜來一粒粟米，供養十方羅漢僧。』又演說了許多偈語，都是預言佛教的興盛和衰落。磨稟承教義，勤勞服侍四十年。等到多羅去世，降伏了六宗，教化普及南方。經過六十年，度化了無量的眾生。後來遇到磨的叔父異見王想要毀壞佛法，磨憐憫他，想要開啟他的矇昧。六眾也各自擔心佛法有難，師父將如何匡扶救濟。磨遙遠地知道眾人的心意，彈指回應。六眾都聽到說：『這是我師父的訊號。』都來到磨的住所。磨說：『一葉障目，誰能剪除？』先前無相宗的宗勝想要前往。磨說：『你雖然辯才敏捷，道力還不完全，而且與國王沒有緣分。』宗勝不聽磨的話，最終到了國王那裡，廣泛陳述佛法要義。國王說：『你現在所理解的，你的法在哪裡？』宗勝說：『如同國王治理天下，應當符合天道。國王所有的道在哪裡？』國王說：『我所有的道，就是要剷除邪法。你所有的法，要降伏什麼人？』磨沒有起身，預先知道宗勝的義理會失敗，召來波羅提說：『宗勝不聽我的話，與國王辯論失敗了，你趕快去救他。』波羅提說：『希望藉助神力。』說完，雲彩從腳下升起，到達國王面前時，國王正在問宗勝，忽然看見波羅提，驚愕地忘記了自己所問的問題，說：『乘空而來的人是正是邪？』提說：『我非正非邪。』 English version: Li (理: reason, principle). Even if you go there, you should not stay for long. Listen to my verse: 'Walking the road, crossing the water, and meeting a sheep again, living alone and forlorn, secretly crossing the Yangtze River. The pitiful pair of elephant-horses under the sun, two young cassia trees will flourish for a long time.' Then asked what else would happen after this, and replied: 'One hundred and fifty years (calculated from the year after the death of Bodhidharma) from now, there will be minor disasters.' Listen to my prophetic verse: 'Although auspicious in the heart, danger lurks outside, the name of the monastery below the river is inauspicious. Because encountering a poisonous dragon giving birth to Wu Zi, suddenly encountering a small mouse, it will be extinguished endlessly.' Then asked: 'What will happen after this?' Replied: 'Two hundred and twenty years (calculated from the year after the death of Bodhidharma) after that, seeing a person under the trees, he should attain the fruit of the Dao.' Listen to my prophecy: 'Although Zhen Dan (震旦: ancient Indian name for China) is vast, there is no other way, one must rely on the feet of descendants to walk. The golden rooster can bring a grain of millet, offering it to the Arhat monks of the ten directions.' He also recited many verses, all predicting the rise and fall of Buddhism. Mo inherited the teachings, diligently serving for forty years. When Duoluo passed away, he subdued the six sects and spread the teachings to the South. After sixty years, he saved countless beings. Later, he encountered Mo's uncle, King Yijian, who wanted to destroy the Buddha Dharma. Mo pitied him and wanted to enlighten his ignorance. The six groups were also worried that the Buddha Dharma was in danger, and how the master would help and save them. Mo knew the thoughts of the people from afar and responded with a snap of his fingers. The six groups all heard and said: 'This is the signal from my master.' They all came to Mo's residence. Mo said: 'Who can remove a leaf that blocks the eye?' Earlier, Zongsheng of the Wuxiang sect wanted to go. Mo said: 'Although you are eloquent, your Dao power is not complete, and you have no affinity with the king.' Zongsheng did not listen to Mo's words and eventually went to the king, extensively stating the essentials of the Buddha Dharma. The king said: 'What you understand now, where is your Dharma?' Zongsheng said: 'Just as the king governs the world, he should conform to the Dao of Heaven. Where is the Dao that the king possesses?' The king said: 'The Dao that I possess is to eliminate evil Dharma. What kind of people will your Dharma subdue?' Mo did not get up, knowing in advance that Zongsheng's reasoning would fail, and summoned Boluoti, saying: 'Zongsheng did not listen to my words and failed in the debate with the king. You hurry to save him.' Boluoti said: 'I wish to borrow divine power.' After speaking, clouds rose from under his feet, and when he arrived in front of the king, the king was asking Zongsheng, and suddenly saw Boluoti, and was stunned, forgetting what he had asked, and said: 'Is the one who comes through the air right or wrong?' Ti said: 'I am neither right nor wrong.'
【English Translation】 Li (理: reason, principle). Even if you go there, you should not stay for long. Listen to my verse: 'Walking the road, crossing the water, and meeting a sheep again, living alone and forlorn, secretly crossing the Yangtze River. The pitiful pair of elephant-horses under the sun, two young cassia trees will flourish for a long time.' Then asked what else would happen after this, and replied: 'One hundred and fifty years (calculated from the year after the death of Bodhidharma) from now, there will be minor disasters.' Listen to my prophetic verse: 'Although auspicious in the heart, danger lurks outside, the name of the monastery below the river is inauspicious. Because encountering a poisonous dragon giving birth to Wu Zi, suddenly encountering a small mouse, it will be extinguished endlessly.' Then asked: 'What will happen after this?' Replied: 'Two hundred and twenty years (calculated from the year after the death of Bodhidharma) after that, seeing a person under the trees, he should attain the fruit of the Dao.' Listen to my prophecy: 'Although Zhen Dan (震旦: ancient Indian name for China) is vast, there is no other way, one must rely on the feet of descendants to walk. The golden rooster can bring a grain of millet, offering it to the Arhat monks of the ten directions.' He also recited many verses, all predicting the rise and fall of Buddhism. Mo inherited the teachings, diligently serving for forty years. When Duoluo passed away, he subdued the six sects and spread the teachings to the South. After sixty years, he saved countless beings. Later, he encountered Mo's uncle, King Yijian, who wanted to destroy the Buddha Dharma. Mo pitied him and wanted to enlighten his ignorance. The six groups were also worried that the Buddha Dharma was in danger, and how the master would help and save them. Mo knew the thoughts of the people from afar and responded with a snap of his fingers. The six groups all heard and said: 'This is the signal from my master.' They all came to Mo's residence. Mo said: 'Who can remove a leaf that blocks the eye?' Earlier, Zongsheng of the Wuxiang sect wanted to go. Mo said: 'Although you are eloquent, your Dao power is not complete, and you have no affinity with the king.' Zongsheng did not listen to Mo's words and eventually went to the king, extensively stating the essentials of the Buddha Dharma. The king said: 'What you understand now, where is your Dharma?' Zongsheng said: 'Just as the king governs the world, he should conform to the Dao of Heaven. Where is the Dao that the king possesses?' The king said: 'The Dao that I possess is to eliminate evil Dharma. What kind of people will your Dharma subdue?' Mo did not get up, knowing in advance that Zongsheng's reasoning would fail, and summoned Boluoti, saying: 'Zongsheng did not listen to my words and failed in the debate with the king. You hurry to save him.' Boluoti said: 'I wish to borrow divine power.' After speaking, clouds rose from under his feet, and when he arrived in front of the king, the king was asking Zongsheng, and suddenly saw Boluoti, and was stunned, forgetting what he had asked, and said: 'Is the one who comes through the air right or wrong?' Ti said: 'I am neither right nor wrong.'
而來正邪。王心若正。我無邪正。王雖驚異。而驕慢方熾。即擯宗勝令出。提曰。王既有道。何擯沙門。我雖無解。愿王致問。王怒而問曰。何者是佛。曰見性是佛。曰師見性否。曰我見佛性。曰性在何處。曰性在作用。曰是何作用。我今不見。曰今現作用。王自不見。曰於我有否。曰王若作用。無有不是。王若不用。體亦難見。曰若當用時。幾處出現。曰若出現時。當有其八。曰其八出現。當爲我說。提即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在口談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要。王復問提。師承為誰。曰即大王叔菩提達磨是也。王聞驚駭。遽敕近臣。迎磨至王宮。磨為王懺悔往非。王聞泣謝。詔宗勝歸國。近臣曰。宗勝被謫時。已捐軀投崖矣。磨曰。勝尚在。召之當至。初勝受擯。恥不能正王。遂投身危崖。俄有神人。以手捧承。置於巖上。勝曰。我忝沙門。當與正法為主。不能抑絕王非。是以捐身自責。神何佑助。愿示所以。於是神人說偈曰。師壽于百歲。八十而造非。為近至尊故。熏修而入道。雖具少智慧。而多有彼我。所見諸賢等。未嘗生珍敬。二十年功德。其心未恬靜。聰明
【現代漢語翻譯】 現代漢語譯本 而來分辨正邪。如果國王的心是正的，那麼在我這裡就沒有什麼正與不正的分別。國王雖然感到驚異，但驕傲自滿的情緒更加強烈，立即下令驅逐宗勝，菩提達摩（Bodhidharma，禪宗始祖）上前勸阻說：『國王既然有道，為何要驅逐沙門？我雖然沒有什麼見解，但希望國王能問個明白。』國王憤怒地問道：『什麼是佛？』菩提達摩（Bodhidharma，禪宗始祖）回答說：『見性就是佛。』國王問：『你見到自性了嗎？』菩提達摩（Bodhidharma，禪宗始祖）說：『我見到了佛性。』國王問：『自性在哪裡？』菩提達摩（Bodhidharma，禪宗始祖）說：『自性在於作用。』國王問：『是什麼作用？我現在看不見。』菩提達摩（Bodhidharma，禪宗始祖）說：『現在就在起作用，只是國王自己看不見。』國王問：『這作用在我身上有嗎？』菩提達摩（Bodhidharma，禪宗始祖）說：『國王如果能運用它，就沒有不是它的作用；國王如果不運用它，它的本體也很難被看見。』國王問：『如果運用時，會在哪些地方顯現？』菩提達摩（Bodhidharma，禪宗始祖）說：『如果顯現時，應當有八種。』國王問：『這八種顯現，請你為我解說。』菩提達摩（Bodhidharma，禪宗始祖）於是說偈語：『在胎為身，處世為人，在眼曰見，在耳曰聞，在鼻辨香，在口談論，在手執捉，在足運奔。遍現俱該沙界，收攝在一微塵。識者知是佛性，不識喚作精魂。』國王聽了偈語后，心中立刻開悟，後悔之前的錯誤，並向菩提達摩（Bodhidharma，禪宗始祖）請教佛法要義。國王又問菩提達摩（Bodhidharma，禪宗始祖）：『你的老師是誰？』菩提達摩（Bodhidharma，禪宗始祖）回答說：『就是大王的叔叔菩提達摩（Bodhidharma，禪宗始祖）。』國王聽后非常驚訝，立刻命令近臣迎接菩提達摩（Bodhidharma，禪宗始祖）到王宮。菩提達摩（Bodhidharma，禪宗始祖）為國王懺悔過去的錯誤，國王聽后哭泣著表示感謝，並下詔讓宗勝回國。近臣說：『宗勝被貶謫時，已經投崖自盡了。』菩提達摩（Bodhidharma，禪宗始祖）說：『宗勝還活著，召他就會來。』當初宗勝被驅逐后，認為自己不能匡正國王的錯誤，於是投身於危險的懸崖。忽然有神人，用手托住他，將他放在巖石上。宗勝說：『我身為沙門，應當以匡正佛法為己任，不能阻止國王的錯誤，因此以死謝罪，神為什麼要幫助我？請告訴我原因。』於是神人說偈語：『你活到一百歲，八十歲時犯了錯，因為接近至尊的緣故，通過修行而入道。雖然具有少量智慧，但卻有很多的彼我之分，對於所見到的賢人等，未曾產生珍視和尊敬之心。二十年的功德，內心仍然沒有平靜，聰明』
【English Translation】 English version And to discern right from wrong. If the king's heart is righteous, then with me there is no distinction between right and wrong. Although the king was astonished, his arrogance only intensified, and he immediately ordered Zong Sheng to be expelled. Bodhidharma (Bodhidharma, the founder of Zen Buddhism) stepped forward to dissuade him, saying, 'Since the king is virtuous, why expel the Shramana? Although I have no understanding, I hope the king will inquire thoroughly.' The king angrily asked, 'What is Buddha?' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) replied, 'Seeing one's nature is Buddha.' The king asked, 'Have you seen your nature?' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) said, 'I have seen the Buddha-nature.' The king asked, 'Where is the nature?' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) said, 'The nature is in its function.' The king asked, 'What function? I do not see it now.' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) said, 'It is functioning now, but the king himself does not see it.' The king asked, 'Does this function exist in me?' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) said, 'If the king uses it, there is nothing that is not its function; if the king does not use it, its essence is difficult to see.' The king asked, 'If it is used, in how many places does it appear?' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) said, 'If it appears, there should be eight.' The king asked, 'Please explain these eight appearances to me.' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) then recited a verse: 'In the womb, it is the body; in the world, it is a person; in the eyes, it is seeing; in the ears, it is hearing; in the nose, it discerns fragrance; in the mouth, it speaks; in the hands, it grasps; in the feet, it runs. It appears everywhere, encompassing all realms; it is collected into a single mote of dust. Those who know it call it Buddha-nature; those who do not know it call it the spirit.' After hearing the verse, the king immediately awakened, repented of his previous mistakes, and asked Bodhidharma (Bodhidharma, the founder of Zen Buddhism) for the essential teachings of the Dharma. The king then asked Bodhidharma (Bodhidharma, the founder of Zen Buddhism), 'Who is your teacher?' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) replied, 'It is Bodhidharma (Bodhidharma, the founder of Zen Buddhism), the king's uncle.' The king was greatly surprised and immediately ordered his close attendants to welcome Bodhidharma (Bodhidharma, the founder of Zen Buddhism) to the palace. Bodhidharma (Bodhidharma, the founder of Zen Buddhism) repented for the king's past mistakes, and the king wept and expressed his gratitude, and issued an edict to allow Zong Sheng to return to the country. The close attendants said, 'When Zong Sheng was exiled, he had already thrown himself off a cliff.' Bodhidharma (Bodhidharma, the founder of Zen Buddhism) said, 'Zong Sheng is still alive; summon him and he will come.' Initially, after Zong Sheng was expelled, he believed that he could not correct the king's mistakes, so he threw himself off a dangerous cliff. Suddenly, a divine being held him up with his hand and placed him on the rock. Zong Sheng said, 'As a Shramana, I should take it upon myself to rectify the Dharma, and I could not prevent the king's mistakes, so I atoned for it with my death. Why did the divine being help me? Please tell me the reason.' Then the divine being recited a verse: 'You live to be a hundred years old, and at eighty you made a mistake, because you are close to the supreme one, you entered the path through cultivation. Although you have a little wisdom, you have a lot of self and other, and you have never cherished and respected the virtuous ones you have seen. Twenty years of merit, your heart is still not calm, clever.'
輕慢故。而獲至於此。得王不敬者。當感果如是。自今不疏怠。不久成奇智。諸聖悉存心。如來亦復爾。勝聞偈欣然。遂宴坐巖間。至是王遣使召勝。磨謂王曰。知勝來乎。曰未知。曰再命乃來耳。使者至山。而勝辭。果再命乃至。磨念震旦緣熟行化時至。乃辭祖塔。別同學。后至王所。慰之曰。勤修白業。護持三寶。吾去非晚。一九即回。磨泛重溟。凡三週寒暑。達于南海。
○菩提達磨至金陵
達磨至南海。廣州刺史蕭昂。表聞武帝。帝遣使赍詔迎請。以普通元年十一月。至金陵。帝問。朕即位以來。造寺寫經度僧。不可勝紀。有何功德。曰並無功德。曰何以無功德。曰此但人天小果。有漏之因。如影隨形。雖有非實。曰如何是真功德。曰凈智妙圓。體自空寂。如是功德。不以世求。又問。如何是聖諦第一義。曰廓然無聖。曰對朕者誰。曰不識。帝莫測玄旨。
○千歲寶掌和尚參菩提達磨
寶掌。中印度人。自降神受質。即左掌握拳。七歲祝髮乃展。因名寶掌。魏晉間。東遊此土。入蜀。禮普賢。常不食。日誦般若等經千餘卷。一日謂眾曰。吾有愿。住世千歲。今六百二十有六矣。故人以千歲稱之。宋大明中。游五臺。南歷衡岳黃梅匡廬。尋入建業。會達磨入梁。就而扣請玄旨。悟無生
【現代漢語翻譯】 現代漢語譯本： 輕慢的緣故，才落到這步田地。得到國王不敬的報應，應當感受這樣的果報。從今以後不再疏忽懈怠，不久就能成就奇異的智慧。諸位聖人都心存此念，如來佛也是這樣。勝聞聽偈語后欣然接受，便在巖石間宴坐。到這時，國王派使者召請菩提達磨（Bodhidharma）。菩提達磨對使者說：『國王知道勝要來了嗎？』使者說：『還不知道。』菩提達磨說：『再奉旨意才能來啊。』使者回到山中，菩提達磨推辭不去，果然國王再次下令才去。菩提達磨心想震旦（古代中國）的緣分成熟，是時候去教化了，於是告別祖塔，告別同學，之後到達國王那裡，安慰國王說：『勤奮修習清凈的善業，護持佛法僧三寶，我離開的時間不會太晚，一九年就會回來。』菩提達磨泛舟渡過重重海洋，總共三年時間，到達南海。
○菩提達磨到達金陵
菩提達磨到達南海，廣州刺史蕭昂上表稟告梁武帝。梁武帝派遣使者攜帶詔書迎接。在普通元年（520年）十一月，到達金陵。梁武帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德？』菩提達磨說：『並沒有什麼功德。』梁武帝問：『為什麼沒有功德？』菩提達磨說：『這些只是人天小果，有漏的因，像影子跟隨形體一樣，雖然有卻不是真實的。』梁武帝問：『如何才是真功德？』菩提達磨說：『清凈智慧，玄妙圓滿，本體自然空寂。這樣的功德，不能用世俗的方法求得。』梁武帝又問：『如何是聖諦第一義？』菩提達磨說：『廓然無聖。』梁武帝問：『那面對朕的是誰？』菩提達磨說：『不認識。』梁武帝無法測度其中的玄妙旨意。
○千歲寶掌和尚參拜菩提達磨
寶掌（Baozhang），中印度人。自從降生受胎，左手就一直握拳。七歲時剃度頭髮才展開，因此得名寶掌。魏晉（220年-420年）年間，東遊來到中國，進入蜀地，禮拜普賢菩薩（Samantabhadra）。常常不吃飯，每天誦讀《般若經》等經書一千多卷。一天對眾人說：『我有個願望，要住世一千歲，現在已經六百二十六年了。』所以人們用千歲來稱呼他。宋大明（457年-464年）年間，遊歷五臺山，向南經過衡山、黃梅山、廬山，之後進入建業。恰逢菩提達磨來到梁朝，於是前去請教玄妙的旨意，領悟了無生之理。
【English Translation】 English version: Due to disrespect, one arrives at this state. Receiving disrespect from the king is the result of such actions. From now on, I will not be negligent, and soon I will attain extraordinary wisdom. All the sages keep this in mind, and so does the Tathagata (another name for the Buddha). Sheng (name of a person) gladly accepted the verse and sat in meditation among the rocks. At this time, the king sent a messenger to summon Bodhidharma (the 28th patriarch of Buddhism in India and the first patriarch of Zen Buddhism in China). Bodhidharma said to the messenger, 'Does the king know that Sheng is coming?' The messenger replied, 'Not yet.' Bodhidharma said, 'He will only come after a second command.' The messenger returned to the mountain, and Bodhidharma declined to go. Indeed, he only went after the king issued a second command. Bodhidharma thought, 'The conditions in Zhen Dan (ancient name for China) are ripe, and it is time to go and teach.' So he bid farewell to the ancestral pagoda and his fellow disciples, and then went to the king, comforting him, 'Diligently cultivate pure good deeds, protect and uphold the Three Jewels (Buddha, Dharma, Sangha), my departure will not be too late, I will return in nineteen years.' Bodhidharma sailed across the vast ocean, spending a total of three years, and arrived at the South Sea.
○ Bodhidharma Arrives at Jinling
Bodhidharma arrived at the South Sea, and Xiao Ang, the governor of Guangzhou, reported this to Emperor Wu of Liang. Emperor Wu sent a messenger with an imperial edict to welcome him. In the eleventh month of the first year of the Putong era (520 AD), he arrived at Jinling. Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks in countless numbers. What merit have I gained?' Bodhidharma replied, 'No merit at all.' Emperor Wu asked, 'Why is there no merit?' Bodhidharma said, 'These are merely small fruits of the human and heavenly realms, causes of defilement, like a shadow following a form, existing but not real.' Emperor Wu asked, 'What is true merit?' Bodhidharma said, 'Pure wisdom, wonderfully complete, the essence is naturally empty and still. Such merit cannot be sought through worldly means.' Emperor Wu further asked, 'What is the highest meaning of the Noble Truths?' Bodhidharma said, 'Vast emptiness, no holiness.' Emperor Wu asked, 'Who is the one facing me?' Bodhidharma said, 'I do not know.' Emperor Wu could not fathom the profound meaning.
○ Venerable Baozhang, Aged a Thousand Years, Visits Bodhidharma
Baozhang (Treasure Palm), a native of Central India. From the moment he was born, his left hand remained clenched in a fist. It only opened when he was tonsured at the age of seven, hence the name Baozhang. During the Wei and Jin dynasties (220-420 AD), he traveled east to this land, entered Shu, and paid homage to Samantabhadra (a Bodhisattva associated with practice and meditation). He often abstained from food and recited over a thousand volumes of scriptures such as the Prajna Sutra daily. One day, he said to the assembly, 'I have a vow to live in the world for a thousand years, and I am now six hundred and twenty-six years old.' Therefore, people called him 'Thousand-Year-Old.' During the Daming era of the Song dynasty (457-464 AD), he traveled to Mount Wutai, then south through Mount Heng, Mount Huangmei, and Mount Lu, before entering Jianye. He encountered Bodhidharma arriving in the Liang dynasty, and so he approached him to inquire about the profound meaning, and he awakened to the principle of non-birth.
忍。武帝高其道臘。延供內庭。未幾如吳。述偈曰。梁城遇導師。參禪了心地。飄零三浙游。更盡佳山水。遂遍探兩浙名山。
○初祖菩提達磨至少林
達磨知武帝機不契。是歲十一月十九日。潛回江北。二十三日。至洛陽。止嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。
(甲辰)初祖菩提達磨傳法慧可
慧可。武牢姬氏子。父以無子。禱祈既久。一夕有異光照室。母遂懷妊。故生而名之曰光。自幼志氣不群。博極載籍。尤精玄理。不事家產。好遊山水。后覽佛書。超然自得。出家受具。浮游講肆。遍學大小乘義。年三十二。返香山。終日宴坐。又八年。于寂默中。忽見一神人謂曰。將欲受果。何滯此耶。大道匪遙。汝其南矣。翼日覺頭痛如刺。欲治之。空中有聲曰。此換骨也。往見本師。本師視其頂骨。如五峰秀出。以有神異。更名神光。復謂曰。汝相吉祥。當有所證。神令汝南者。少林有達磨大士。必汝之師也。光受教。遂造少林參磨。磨常面壁默坐。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。值大雪。光夜侍立。遲明積雪過膝。立愈恭。磨顧而憫之。問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈
【現代漢語翻譯】 現代漢語譯本 忍大師。梁武帝（502-549）非常推崇他的道行和年齡。邀請他到內廷供養。沒過多久，忍大師就前往吳地。他寫了一首偈子說：『在梁城的（502-587）時候遇到了導師，明白了禪的真諦。漂泊在浙江一帶，飽覽了各地的美好山水。』於是他遍游浙江的名山。
○ 初祖菩提達磨在少林寺
菩提達磨（Bodhidharma，禪宗初祖）知道梁武帝（502-549）的根器與自己不契合。於是在那一年十一月十九日，悄悄地回到江北。二十三日，到達洛陽，住在嵩山少林寺。他面壁而坐，整天沉默不語，沒有人能理解他，人們稱他為『壁觀婆羅門』。
（甲辰年）初祖菩提達磨傳法給慧可（Huike）
慧可（Huike）。是武牢的姬氏之子。他的父親因為沒有兒子，祈禱了很久。一天晚上，有奇異的光芒照亮了房間，他的母親因此懷孕。所以出生后給他取名為光。他從小就志向不凡，博覽群書，尤其精通玄理。不經營家產，喜歡遊山玩水。後來閱讀佛經，超越世俗，有所領悟。出家受戒后，四處遊學講習，遍學大小乘的義理。三十二歲時，回到香山，整天靜坐。又過了八年，在寂靜中，忽然看到一個神人對他說：『你將要證得果位，為何還滯留在這裡呢？大道不遠，你應該向南去。』第二天早上醒來，覺得頭痛如針刺。想要治療，空中傳來聲音說：『這是換骨。』去見你的本師。本師觀察他的頭頂骨，像五座山峰秀麗地聳立。因為有神異，改名為神光。又對他說：『你的相貌吉祥，應當有所證悟。神靈讓你向南去，是因為少林寺有達磨（Damo）大師，必定是你的老師。』神光接受了教誨，於是前往少林寺參拜達磨（Damo）。達磨（Damo）常常面壁默坐，沒有聽到任何教誨和鼓勵。神光自己想：『以前的人爲了求道，敲骨取髓，刺血濟饑，用頭髮掩蓋泥土，跳下懸崖喂老虎，古人都這樣做了，我又是什麼人呢？』正值大雪，神光在夜晚侍立，到天亮時積雪已經沒過膝蓋，站立更加恭敬。達磨（Damo）回頭憐憫地看著他，問道：『你長時間站在雪中，想要尋求什麼？』神光悲傷地流著眼淚說：『只希望和尚慈悲』
【English Translation】 English version Master Ren. Emperor Wu of Liang (502-549) highly esteemed his virtue and age, inviting him to be supported in the inner court. Not long after, Master Ren went to Wu. He composed a verse saying: 'In Liang City (502-587) I met a teacher, understood the essence of Chan. Drifting through Zhejiang, I fully enjoyed the beautiful mountains and rivers.' Thus, he traveled extensively through the famous mountains of Zhejiang.
○ The First Ancestor Bodhidharma at Shaolin Temple
Bodhidharma (the First Ancestor of Chan) knew that Emperor Wu of Liang (502-549)'s capacity did not align with his teachings. So, on the nineteenth day of the eleventh month of that year, he quietly returned to Jiangbei. On the twenty-third day, he arrived in Luoyang and stayed at Shaolin Temple on Mount Song. He sat facing the wall, silent all day, and no one could understand him. People called him 'the wall-gazing Brahmin'.
(Jiachen Year) The First Ancestor Bodhidharma Transmits the Dharma to Huike
Huike was the son of the Ji family of Wu Lao. His father, lacking a son, prayed for a long time. One night, a strange light illuminated the room, and his mother became pregnant. Therefore, he was named Guang at birth. From a young age, he had extraordinary aspirations, read extensively, and was particularly proficient in profound principles. He did not manage family property but loved to travel through mountains and rivers. Later, he read Buddhist scriptures, transcended the mundane, and gained insight. After leaving home and receiving ordination, he traveled and lectured everywhere, studying the doctrines of both Mahayana and Hinayana. At the age of thirty-two, he returned to Xiang Mountain and sat in meditation all day. After another eight years, in silence, he suddenly saw a divine being who said to him: 'You are about to attain fruition, why do you linger here? The Great Path is not far, you should go south.' The next morning, he woke up with a headache like needles. Wanting to treat it, a voice in the air said: 'This is bone replacement.' Go see your original teacher. The teacher observed the bones on the top of his head, like five peaks rising beautifully. Because of this miraculous sign, he changed his name to Shenguang. He also said to him: 'Your appearance is auspicious, you should attain enlightenment. The spirit tells you to go south because there is Master Damo at Shaolin Temple, who will surely be your teacher.' Shenguang accepted the teaching and went to Shaolin Temple to pay homage to Damo. Damo often sat facing the wall in silence, without hearing any teachings or encouragement. Shenguang thought to himself: 'In the past, people sought the Way by breaking bones to extract marrow, piercing veins to relieve hunger, covering mud with hair, and jumping off cliffs to feed tigers. The ancients did such things, what am I?' It was snowing heavily, and Shenguang stood guard at night. By dawn, the snow had passed his knees, and he stood even more respectfully. Damo looked back at him with pity and asked: 'You have been standing in the snow for a long time, what do you seek?' Shenguang said with tears of sorrow: 'I only hope that the venerable monk will have mercy.'
悲。開甘露門。廣度群品。磨曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。徒勞勤苦。光聞磨誨勵。潛取利刀。自斷左臂。置於磨前。磨知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。因與易名。曰慧可。光曰。諸佛法印可得聞乎。曰諸佛法印。匪從人得。曰我心未寧。乞師與安。曰將心來。與汝安。曰覓心了不可得。曰我與汝安心竟。
(戊申)傅大士設大會
傅大士住雙林七年。一日行道次。感七佛相隨。釋迦引前。維摩接后。惟釋尊數顧。共語為我補處也。又一日見釋迦金粟定光三如來放光襲其體。士乃曰。我得首楞嚴定。繇是弟子益眾。大通二年。士欲導群品。乃化妻子鬻身。助設大會。
○初祖菩提達磨示寂(西天二十八祖)
達磨居少林。為慧可說法。祇教外息諸緣。內心無喘。心如墻壁。可以入道。可種種說心性。曾未契理。磨祇遮其非。不為說無念心體。一日可忽曰。我已息諸緣。磨曰。莫成斷滅去否。曰不成斷滅。曰此是諸佛所傳心體。更勿疑也。魏永安二年。忽謂門人曰。時將至矣。汝等盍言所得乎。道副曰。如我所見。不執文字。不離文字。而為道用。磨曰。汝得吾皮。尼總持曰。我今所解。如慶
【現代漢語翻譯】 現代漢語譯本： 悲（含義：悲憫）。開啟甘露門（含義：比喻佛法），廣度群品（含義：普度眾生）。菩提達磨（Bodhidharma）說：『諸佛無上妙道，歷經曠劫（含義：極長的時間）精勤修行，難行能行，非忍而忍，豈能以小德小智，輕心慢心，欲求證真乘（含義：大乘佛法），徒勞勤苦。』慧光聽了菩提達磨的教誨，深受激勵，於是偷偷拿起利刀，自斷左臂，放置於菩提達磨面前。菩提達磨知道慧光是法器（含義：堪受佛法教誨的人），便說：『諸佛最初求道，為求法而忘卻自身形體。你現在斷臂於我面前，求法也是可以的。』因此為他改名，叫做慧可（Huike）。慧光說：『諸佛法印（含義：佛法的印證）可以聽聞嗎？』菩提達磨說：『諸佛法印，不能從他人處獲得。』慧光說：『我的心尚未安定，乞求師父為我安心。』菩提達磨說：『將你的心拿來，我為你安。』慧光說：『尋找心，最終卻找不到。』菩提達磨說：『我已經為你安心完畢。』
（戊申年（528年））傅大士（Fu Dashi）設大會（含義：佛法大會）
傅大士住在雙林寺七年。一日，在行道（含義：修行）時，感應到七佛相隨，釋迦牟尼佛（Sakyamuni）在前引導，維摩詰（Vimalakirti）在後接應。只有釋迦牟尼佛多次回頭看顧，並說與我補處（含義：接替我的位置）。又一日，看見釋迦牟尼佛、金粟如來（Kasura Buddha）、定光如來（Dipankara Buddha）三位如來放出光明照耀他的身體。傅大士於是說：『我得到了首楞嚴定（含義：一種禪定）。』因此弟子越來越多。大通二年（528年），傅大士想要引導眾生，於是變賣妻子，助設大會。
○初祖菩提達磨示寂（含義：圓寂）（西天二十八祖）
菩提達磨住在少林寺，為慧可說法，只教導他向外停止一切攀緣，內心沒有喘息，心如墻壁一般，這樣才可以入道。慧可種種述說心性，卻從未契合真理。菩提達磨只是遮止他的錯誤，不為他說無念心體。一日，慧可忽然說：『我已經停止了一切攀緣。』菩提達磨說：『莫要成為斷滅空去了。』慧可說：『不成斷滅空。』菩提達磨說：『這就是諸佛所傳的心體，不要再懷疑了。』魏永安二年（529年），菩提達磨忽然對門人說：『我將要離世了，你們何不說說各自的所得呢？』道副（Daofu）說：『依我所見，不執著文字，也不離開文字，而將文字作為修道的工具。』菩提達磨說：『你得到了我的皮。』尼總持（Zongchi）說：『我如今所理解的，就像慶……』
【English Translation】 English version: Sorrow. Open the gate of sweet dew (meaning: a metaphor for the Buddha's teachings), extensively deliver all beings (meaning: to universally save sentient beings). Bodhidharma said, 'The unsurpassed and wonderful path of all Buddhas requires diligent practice through countless kalpas (meaning: extremely long periods of time), doing what is difficult to do, enduring what is difficult to endure. How can one, with small virtue and small wisdom, with a light and arrogant heart, hope to attain the true vehicle (meaning: Mahayana Buddhism), only to toil in vain?' Huiguang, hearing Bodhidharma's teachings, was greatly encouraged. He secretly took a sharp knife and cut off his left arm, placing it before Bodhidharma. Bodhidharma, knowing that Huiguang was a vessel of the Dharma (meaning: someone capable of receiving the Buddha's teachings), said, 'The Buddhas initially sought the path, forgetting their own forms for the sake of the Dharma. Now you cut off your arm before me, seeking the Dharma is also permissible.' Therefore, he changed his name to Huike. Huike said, 'Can the Dharma seal (meaning: the validation of the Dharma) of the Buddhas be heard?' Bodhidharma said, 'The Dharma seal of the Buddhas cannot be obtained from others.' Huike said, 'My mind is not yet at peace, I beg the master to pacify it for me.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Huike said, 'Searching for the mind, I ultimately cannot find it.' Bodhidharma said, 'I have already pacified your mind completely.'
(Year Wushen (528 AD)) Fu Dashi held a great assembly (meaning: a Buddhist assembly)
Fu Dashi lived in Shuanglin Temple for seven years. One day, while practicing the Way (meaning: cultivation), he sensed seven Buddhas following him, with Sakyamuni leading the way and Vimalakirti following behind. Only Sakyamuni repeatedly looked back and said, 'To fill my place.' Another day, he saw Sakyamuni, Kasura Buddha, and Dipankara Buddha emitting light that enveloped his body. Fu Dashi then said, 'I have attained the Samadhi of Surangama (meaning: a type of samadhi).' Therefore, his disciples increased in number. In the second year of Datong (528 AD), Fu Dashi wanted to guide sentient beings, so he sold his wife and children to help set up the great assembly.
○ The First Patriarch Bodhidharma entered Nirvana (meaning: passed away) (The Twenty-eighth Patriarch of the Western Heavens)
Bodhidharma lived in Shaolin Temple, teaching the Dharma to Huike, only instructing him to outwardly cease all attachments, inwardly have no breath, and let the mind be like a wall, so that one can enter the Way. Huike described the nature of the mind in various ways, but never aligned with the truth. Bodhidharma only stopped his errors, and did not speak to him about the mind-essence of no-thought. One day, Huike suddenly said, 'I have ceased all attachments.' Bodhidharma said, 'Do not become annihilation.' Huike said, 'I do not become annihilation.' Bodhidharma said, 'This is the mind-essence transmitted by all Buddhas, do not doubt it anymore.' In the second year of Yong'an of the Wei Dynasty (529 AD), Bodhidharma suddenly said to his disciples, 'The time is near for me to leave, why don't you all speak of what you have attained?' Daofu said, 'According to what I see, I do not cling to words, nor do I depart from words, but use words as a tool for cultivating the Way.' Bodhidharma said, 'You have obtained my skin.' Bhikkhuni Zongchi said, 'What I now understand is like Qing...'
喜見阿閦佛國。一見更不再見。磨曰。汝得吾肉。道育曰。四大本空。五蘊非有。而我見處。無一法可得。磨曰。汝得吾骨。最後慧可禮三拜。依位而立。磨曰。汝得吾髓。乃顧可曰。昔如來以正法眼藏。付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。曰請師指陳。曰內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云我西天之人。汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣。並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。又曰。吾有楞伽經四卷。亦用付汝。即是如來心地要門。令諸眾生開示悟入。吾自到此。凡五度中毒。我嘗自出。而試之置石。石裂。緣吾本離南印。來此東土。見赤縣神州。有大乘氣象。遂逾海越漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。言已。乃與徒眾。往禹門。止三日。有期城太守楊炫之。蚤慕佛乘。問磨曰。西天五印。師承為祖。其道如何。曰明佛心宗。行解相應
。名之曰祖。又問。此外如何。曰須明他心。知其今古。不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。又曰。弟子歸心三寶。亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知攸措。愿師慈悲開示宗旨。磨知懇到。即說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同纏。超然名之曰祖。炫之聞偈。悲喜交並曰。愿師久住世間。化導群有。曰吾即逝矣。不可久留。根性萬差。多逢愚難。曰未審何人。弟子為師除得否。曰吾以傳佛秘密。利益迷途。害彼自安。必無此理。曰師若不言。何表通變觀照之力。磨不獲已。乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。炫之莫測。禮辭而去。時魏氏奉釋。禪雋如林。光統律師流支三藏者。僧中鸞鳳。而議多與磨相違。磨玄風遐振。有識咸歸。彼徒生嫉。數加毒藥。莫能中傷。至第六度。以化緣既畢。遂端居而逝。即己酉十月五日也。葬熊耳山。起塔定林寺。其年魏使宋云。自西域還。遇磨蔥嶺。見手攜只履。翩翩獨逝。云問。師何往。曰西天去。云歸具奏其事。帝令啟壙。惟只履存焉。詔取遺履于少林寺供養。梁武帝追憶。自撰碑文。刻之鐘山。其末云。嗟乎。見
{ "translations": [ "現代漢語譯本：", "稱他為祖師。又問：『除此之外，還要怎樣？』", "達摩回答：『必須明白他人之心，知曉過去和現在，不厭棄有和無，對於任何法都不執取，既不認為自己賢能也不認為自己愚笨，沒有迷惑也沒有覺悟。如果能夠這樣理解，就可以被稱為祖師。』", "慧炫又說：『弟子歸心三寶也有多年了，但是智慧昏昧，仍然迷惑于真理。剛才聽了師父的話，不知如何是好。希望師父慈悲開示宗旨。』慧炫懇切請求。", "達摩於是說了偈語：『不因為看到惡而生厭惡，也不因為看到善而勤于去做；不捨棄智慧而接近愚昧，也不拋棄迷惑而追求覺悟。通達大道超越了衡量，通曉佛心超越了度量。不與凡夫和聖人同流合污，超然獨立，所以稱他為祖師。』", "慧炫聽了偈語，悲喜交加地說：『希望師父長久住世，化導眾生。』", "達摩說：『我即將離去，不可久留。眾生的根性千差萬別，多會遇到愚昧的阻難。』", "慧炫問：『不知道是什麼人，弟子可以為師父除去這些阻難嗎？』", "達摩說：『我所傳的是佛的秘密，爲了利益迷惑的眾生，如果爲了自己安樂而加害他人，絕對沒有這樣的道理。』", "慧炫說：『師父如果不說，怎麼能顯示您通變觀照的力量呢？』", "達摩不得已，於是說了讖語：『江上的木筏分開玉色的波浪，管仲的火炬打開了黃金的鎖鏈。五口人共同行走，九十沒有彼此之分。』", "慧炫不明白其中的意思，行禮告辭而去。", "當時北魏（386-557）崇奉佛教，禪宗的傑出人物如同樹林一般眾多。光統律師和流支三藏，是僧人中的佼佼者，但是他們的議論大多與達摩（Bodhidharma）的觀點相違背。達摩（Bodhidharma）的玄妙之風遠播，有見識的人都歸向了他。那些僧人因此產生嫉妒，多次暗中下毒，但都不能傷害他。直到第六次，達摩（Bodhidharma）認為教化眾生的緣分已經完畢，於是端坐而逝，時間是己酉年十月初五。被安葬在熊耳山，在定林寺建造了佛塔。那一年，北魏的使者宋云從西域返回，在蔥嶺遇到了達摩（Bodhidharma），看見他手提一隻鞋子，輕快地獨自離去。宋云問：『師父要到哪裡去？』達摩（Bodhidharma）回答：『到西天去。』宋云回國后詳細地稟告了這件事。皇帝下令打開達摩（Bodhidharma）的墳墓，只看見一隻鞋子留在裡面。皇帝下詔將這隻遺留的鞋子取到少林寺供養。梁武帝（464-549）追憶達摩（Bodhidharma），親自撰寫碑文，刻在鐘山上，碑文的末尾寫道：『唉，見到……』", "", "", "english_translations": [ "English version:", "He was named the Patriarch. Someone asked, 'What else is required?'", "Bodhidharma (祖, Patriarch) replied, 'You must understand the minds of others, know the past and present, not be averse to existence and non-existence, and not grasp at any dharma. Neither consider yourself wise nor foolish, without delusion or enlightenment. If you can understand this, you can be called a Patriarch (祖, Patriarch).'", "Huixuan (慧炫) then said, 'This disciple has taken refuge in the Three Jewels (三寶, Three Jewels) for many years, but my wisdom is still dim, and I am still deluded by the truth. Having just heard the Master's words, I do not know what to do. I hope the Master will compassionately reveal the essence of the teaching.' Huixuan (慧炫) earnestly pleaded.", "Bodhidharma (達摩) then spoke a verse: 'Do not dislike evil when you see it, nor diligently do good when you see it. Do not abandon wisdom to approach foolishness, nor abandon delusion to seek enlightenment. Reaching the Great Way transcends measure, understanding the Buddha-mind transcends degree. Not entangled with ordinary people and sages, transcending all, therefore called a Patriarch (祖, Patriarch).'", "Huixuan (慧炫), hearing the verse, was filled with both sorrow and joy, and said, 'I hope the Master will dwell in the world for a long time, guiding all beings.'", "Bodhidharma (達摩) said, 'I am about to depart and cannot stay long. The nature of beings varies greatly, and many will encounter foolish difficulties.'", "Huixuan (慧炫) asked, 'I wonder who these people are; can this disciple remove these difficulties for the Master?'", "Bodhidharma (達摩) said, 'What I transmit is the secret of the Buddha, for the benefit of deluded beings. To harm others for one's own peace is absolutely not the principle.'", "Huixuan (慧炫) said, 'If the Master does not speak, how can you show your power of transformation and contemplation?'", "Bodhidharma (達摩), having no choice, then spoke a prophecy: 'A raft on the river divides the jade waves, Guan Zhong's (管仲) torch opens the golden lock. Five mouths walk together, ninety have no self or other.'", "Huixuan (慧炫) did not understand the meaning, bowed and departed.", "At that time, the Northern Wei Dynasty (魏, 386-557) revered Buddhism, and outstanding figures of Chan (禪) Buddhism were as numerous as trees in a forest. The Vinaya Master Guangtong (光統) and Tripitaka Master Liuzhi (流支) were the best among the monks, but their views mostly contradicted those of Bodhidharma (達摩). Bodhidharma's (達摩) profound teachings spread far and wide, and those with understanding turned to him. Those monks became jealous and secretly poisoned him many times, but they could not harm him. Until the sixth time, Bodhidharma (達摩) considered that his karmic connection to teach beings was complete, so he sat upright and passed away on the fifth day of the tenth month of the year Jiyou. He was buried in Xiong'er Mountain (熊耳山), and a pagoda was built at Dinglin Temple (定林寺). That year, the envoy Song Yun (宋云) of the Northern Wei (魏) returned from the Western Regions and met Bodhidharma (達摩) in the Congling Mountains (蔥嶺), seeing him carrying a single shoe and departing swiftly alone. Song Yun (宋云) asked, 'Master, where are you going?' Bodhidharma (達摩) replied, 'To the Western Heaven.' Song Yun (宋云) returned to the country and reported the matter in detail. The emperor ordered Bodhidharma's (達摩) tomb to be opened, and only a single shoe was found inside. The emperor decreed that this remaining shoe be taken to Shaolin Temple (少林寺) for veneration. Emperor Wu of Liang (梁武帝, 464-549) recalled Bodhidharma (達摩) and personally wrote an inscription, which was engraved on Zhongshan Mountain (鐘山). The end of the inscription reads: 'Alas, seeing...'" ] }
之不見。逢之不逢。遇之不遇。今之古之。悔之恨之。朕雖一介凡夫。敢師之於后云。
(癸丑)梁武帝問道傅大士
癸丑正月。傅大士遣弟子傅暀。詣闕奉書于梁武帝。帝詔迎赴闕。問師事從誰。曰從無所從。師無所師。事無所事。又問。何不論義。曰菩陸所說。非長非短。非廣非狹。非有邊非無邊。如如正理。復有何言。
(乙卯)梁慧約法師入寂
大同元年九月。慧約示微疾。武帝來遣舍人問疾。約曰。今夜當去。至五鼓。異香滿室。左右肅然。乃誡門人曰。夫有生有死。自然常數。勤修念慧。勿起亂相。言畢。合掌而逝。約嘗所乘青牛。吼淚不息。白鶴一雙。自建塔。始環繞哀鳴。聲甚凄惋。后三日欻然而去。
(己未)傅大士說法王宮
大同五年。傅大士再入都。武帝延見。問曰。何為真諦。曰息而不滅。曰息而不滅。此則有色。有色故鈍。如此則居士未免流俗。曰臨財無茍得。臨難無茍免。曰居士大識禮。曰一切諸法。不有不無。大千世界所有色像。莫不皆空。百川叢注不過於海。無量妙法不出真如。如來何故於三界九十六道中。獨超其最。視一切眾生。有若赤子。天下非道不安。非禮不樂。帝默然。一日帝請講金剛經。士才升座。以尺揮案一下。便下座。帝愕然
【現代漢語翻譯】 現代漢語譯本： （對於真理）視而不見，相逢卻不相逢，相遇卻不相遇。無論是現在還是過去，都令人後悔和遺憾。我雖然只是一個平凡的人，也敢於傚法前人，在後世傳揚（佛法）。
（癸丑年（533年））梁武帝問道于傅大士（菩薩名）
癸丑年正月，傅大士派遣弟子傅暀，前往朝廷向梁武帝（南朝梁的皇帝）進獻書信。梁武帝下詔迎接傅大士入朝，問道：『你的老師是誰？』傅大士回答說：『我無所師從，沒有老師，也沒有所要從事的事情。』梁武帝又問：『為何不談論義理？』傅大士說：『菩陸（指佛陀）所說的，既非長也非短，既非廣也非狹，既非有邊也非無邊，如如不動的正理，還有什麼可說的呢？』
（乙卯年（535年））梁慧約法師圓寂
大同元年（535年）九月，慧約法師略微示現疾病。梁武帝派遣舍人來慰問病情。慧約法師說：『我今晚就要離去了。』到了五更時分，奇異的香氣充滿房間，侍從們都肅然起敬。於是慧約法師告誡門人說：『有生就有死，這是自然的常理。要勤奮地修習念和慧，不要生起混亂的表象。』說完，合掌而逝。慧約法師曾經乘坐的青牛，哀吼流淚不止。一對白鶴，從建造佛塔開始，就環繞著哀鳴，聲音非常悽婉，三天後忽然飛走了。
（己未年（539年））傅大士在王宮說法
大同五年（539年），傅大士再次來到都城。梁武帝接見了他，問道：『什麼是真諦？』傅大士回答說：『息而不滅。』梁武帝說：『息而不滅，這就有色相。有色相就顯得遲鈍。這樣說來，居士（在家修行的佛教徒）還是免不了流於世俗。』傅大士說：『面臨錢財不茍且獲取，面臨危難不茍且逃避。』梁武帝說：『居士很懂得禮儀。』傅大士說：『一切諸法，不有也不無。大千世界所有的色相，沒有不是空性的。百川匯聚不過歸於大海，無量的妙法不出于真如。如來（佛陀的稱號）為何在三界九十六道中，獨超于最上？看待一切眾生，如同赤子。天下沒有道就不會安定，沒有禮就不會快樂。』梁武帝沉默不語。一天，梁武帝請傅大士講解《金剛經》。傅大士才登上座位，用尺子在桌子上敲了一下，便下座了。梁武帝愕然。
【English Translation】 English version: Unseen when looking, unfaced when meeting, unencountered when coming across. Whether now or in the past, there is regret and remorse. Though I am but a humble mortal, I dare to emulate the ancients and propagate (the Dharma) to later generations.
(Gui Chou Year (533 AD)) Emperor Wu of Liang asked Fu Dashi (a Bodhisattva's name)
In the first month of Gui Chou year, Fu Dashi sent his disciple Fu Wang to the court to present a letter to Emperor Wu of Liang (Emperor of the Liang Dynasty of the Southern Dynasties). Emperor Wu issued an edict to welcome Fu Dashi to the court and asked, 'Who is your teacher?' Fu Dashi replied, 'I have no teacher, there is no teacher, and there is nothing to be engaged in.' Emperor Wu then asked, 'Why do you not discuss the meaning of righteousness?' Fu Dashi said, 'What Buddha said is neither long nor short, neither wide nor narrow, neither with boundaries nor without boundaries. The unchanging principle of suchness, what else is there to say?'
(Yi Mao Year (535 AD)) Dharma Master Huiyue of Liang passed away
In the ninth month of the first year of Datong (535 AD), Dharma Master Huiyue showed a slight illness. Emperor Wu sent a court attendant to inquire about his condition. Dharma Master Huiyue said, 'I will depart tonight.' At the fifth watch, a strange fragrance filled the room, and the attendants were all solemn and respectful. Then Dharma Master Huiyue admonished his disciples, saying, 'Birth and death are natural and constant. Diligently cultivate mindfulness and wisdom, and do not give rise to chaotic appearances.' After speaking, he passed away with his palms together. The blue ox that Dharma Master Huiyue used to ride cried and shed tears incessantly. A pair of white cranes circled around the pagoda from the beginning of its construction, crying mournfully with a very sad sound, and then suddenly flew away after three days.
(Ji Wei Year (539 AD)) Fu Dashi preached at the Royal Palace
In the fifth year of Datong (539 AD), Fu Dashi came to the capital again. Emperor Wu received him and asked, 'What is the ultimate truth?' Fu Dashi replied, 'Cessation without extinction.' Emperor Wu said, 'Cessation without extinction, then there is form. With form, it appears dull. In this case, the layman (Buddhist practitioner at home) is still inevitably drawn into worldliness.' Fu Dashi said, 'Facing wealth, do not seek to obtain it dishonestly; facing danger, do not seek to escape it dishonestly.' Emperor Wu said, 'The layman understands etiquette very well.' Fu Dashi said, 'All dharmas are neither existent nor non-existent. All forms in the great thousand world are not empty. Hundreds of rivers flow into the sea, and countless wonderful dharmas do not go beyond Suchness. Why does the Tathagata (title of the Buddha) surpass all others in the three realms and ninety-six paths? He views all sentient beings as if they were his own children. The world cannot be stable without the Way, and there is no joy without propriety.' Emperor Wu remained silent. One day, Emperor Wu asked Fu Dashi to explain the Diamond Sutra. Fu Dashi only ascended the seat, tapped the table with a ruler, and then descended from the seat. Emperor Wu was stunned.
。有僧曰。陛下還會么。曰不會。曰大士講經竟。
(壬戌)曇鸞法師往生凈土
東魏曇鸞。出家。志欲延壽。而後修佛法。聞江南隱士陶弘景有仙術。至梁謁景。景欣然授以仙方十卷。及還魏至洛。遇菩提流支。問佛法中有長生不死法否。曰是何言歟。此土何曾有長生法。縱得少時不死。終更輪迴耳。即授以觀經曰。此吾金仙氏之長生也。依而修之。永出生死。鸞乃焚仙經。精修凈土。魏主號為神鸞。興和四年。見香花幡樂來迎。奄然而逝。
佛祖綱目卷第二十七 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十八(歲字號)
甲子(梁武帝大同十年起)丙寅(改中大同)丁卯(改太清)庚午(簡文大寶元年)壬申(元帝承聖元年)乙亥(敬帝紹泰元年)丙子(改太平)丁丑(陳高祖永定元年)庚辰(世祖天嘉元年)丙戌(陳改天康)丁亥(陳臨海王光大元年)己丑(陳宣帝太建元年)辛丑(隋高祖文帝開皇元年)癸卯(陳後主至德元年)丁未(陳改禎明)辛酉(隋改仁壽)癸亥(隋文帝仁壽三年止)
北朝 周。宇文姓。五主。共二十六年 齊。高姓。六主共二十八年。
南朝 後梁。蕭姓。三主。共三十三年 陳。陳姓。五主。共三十
【現代漢語翻譯】 有僧人問：『陛下您還會再來嗎？』答：『不會了。』（意思是）大士講經已經結束了。
（壬戌年）曇鸞法師往生凈土
東魏時期的曇鸞，出家后，立志尋求長生不老，之後想通過佛法達到目的。聽說江南隱士陶弘景有仙術，便前往梁朝拜見陶弘景。陶弘景很高興地將仙方十卷授予了他。等到曇鸞返回魏國到達洛陽時，遇到了菩提流支（Bodhiruci，譯者註：一位佛教僧侶）。曇鸞問他佛法中是否有長生不死之法。菩提流支說：『這是什麼話呢？此地怎麼會有長生之法？縱然能得到短暫的不死，最終還是要輪迴的。』於是將《觀經》（譯者註：即《觀無量壽經》）授予曇鸞，說：『這就是我金仙氏的長生之法。依照此法修行，就能永遠脫離生死輪迴。』曇鸞於是焚燒了仙經，專心致志地修習凈土法門。魏主尊稱他為神鸞。興和四年（542年），曇鸞看見香花和幡樂前來迎接，安詳地去世了。
《佛祖綱目》卷第二十七
《佛祖綱目》卷第二十八（歲字號）
甲子年（梁武帝大同十年起，544年），丙寅年（改元中大同），丁卯年（改元太清），庚午年（簡文帝大寶元年，550年），壬申年（元帝承聖元年，552年），乙亥年（敬帝紹泰元年，555年），丙子年（改元太平），丁丑年（陳高祖永定元年，557年），庚辰年（世祖天嘉元年，560年），丙戌年（陳改元天康），丁亥年（陳臨海王光大元年，567年），己丑年（陳宣帝太建元年，569年），辛丑年（隋高祖文帝開皇元年，581年），癸卯年（陳後主至德元年，583年），丁未年（陳改元禎明），辛酉年（隋改元仁壽），癸亥年（隋文帝仁壽三年止，603年）。
北朝：周，宇文姓，歷經五位君主，共二十六年。齊，高姓，歷經六位君主，共二十八年。
南朝：後梁，蕭姓，歷經三位君主，共三十三年。陳，陳姓，歷經五位君主，共三十三年。
【English Translation】 A monk asked: 'Will Your Majesty return?' (The Emperor) replied: 'No.' (Meaning) The Great Master's lecture on the sutra has ended.
(Renxu Year) Dharma Master Tanluan Reborn in the Pure Land
During the Eastern Wei Dynasty, Tanluan, after becoming a monk, aspired to seek longevity and immortality, later aiming to achieve this through Buddhism. Hearing that Tao Hongjing, a recluse in Jiangnan, possessed immortal arts, he went to Liang to visit Tao Hongjing. Tao Hongjing gladly bestowed upon him ten volumes of immortal prescriptions. When Tanluan returned to Wei and arrived in Luoyang, he encountered Bodhiruci (菩提流支, a Buddhist monk). Tanluan asked him if there was a method for achieving immortality in Buddhism. Bodhiruci said: 'What are you saying? How could there be a method for immortality in this land? Even if one could attain temporary immortality, one would still be subject to reincarnation.' He then gave Tanluan the Contemplation Sutra (觀經, i.e., the Sutra on Contemplation of Amitāyus Buddha), saying: 'This is the method of immortality of my Golden Immortal lineage. By practicing according to this method, one can be forever liberated from the cycle of birth and death.' Tanluan then burned the immortal prescriptions and wholeheartedly devoted himself to the Pure Land practice. The ruler of Wei honored him as Divine Luan. In the fourth year of Xinghe (542 CE), Tanluan saw fragrant flowers and banners of music coming to greet him, and he passed away peacefully.
Lineage of Buddhas and Patriarchs, Volume 27
Lineage of Buddhas and Patriarchs, Volume 28 (Year Character)
Jiazi Year (starting from the 10th year of Emperor Wu of Liang's Datong reign, 544 CE), Bingyin Year (reign title changed to Zhong Datong), Dingmao Year (reign title changed to Taiqing), Gengwu Year (1st year of Emperor Jianwen's Dabao reign, 550 CE), Renshen Year (1st year of Emperor Yuan's Chengsheng reign, 552 CE), Yihai Year (1st year of Emperor Jing's Shaotai reign, 555 CE), Bingzi Year (reign title changed to Taiping), Dingchou Year (1st year of Emperor Gaozu of Chen's Yongding reign, 557 CE), Gengchen Year (1st year of Emperor Shizu's Tianjia reign, 560 CE), Bingxu Year (Chen changed reign title to Tiankang), Dinghai Year (1st year of Chen Linhai King's Guangda reign, 567 CE), Jichou Year (1st year of Emperor Xuan of Chen's Taijian reign, 569 CE), Xinchou Year (1st year of Emperor Wen of Sui's Kaihuang reign, 581 CE), Guimao Year (1st year of the Later Lord of Chen's Zhide reign, 583 CE), Dingwei Year (Chen changed reign title to Zhenming), Xinyou Year (Sui changed reign title to Renshou), Guihai Year (ending in the 3rd year of Emperor Wen of Sui's Renshou reign, 603 CE).
Northern Dynasties: Zhou, with the surname Yuwen, had five rulers, totaling twenty-six years. Qi, with the surname Gao, had six rulers, totaling twenty-eight years.
Southern Dynasties: Later Liang, with the surname Xiao, had three rulers, totaling thirty-three years. Chen, with the surname Chen, had five rulers, totaling thirty-three years.
三年 隋。楊姓。三主。共三十八年。
(甲子)傅大士設大法會
傅大士嘗著心王銘曰。觀心王空。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是佛是心。是心是佛。唸唸佛心。佛心念佛。欲得蚤成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識物。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無性體。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。又偈。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同
【現代漢語翻譯】 現代漢語譯本 隋朝，楊姓，歷經三位君主，共計三十八年（581年-618年）。
（甲子年）傅大士設立大法會。
傅大士曾經寫過《心王銘》，內容是：觀察心王是空性的，玄妙難以測度。它沒有形狀，沒有相貌，卻有巨大的神力。能夠消滅各種災難，成就萬種功德。它的本體雖然是空性的，卻能夠施行各種法則。觀察它，沒有形狀；呼喚它，卻有聲音。它是大法將，心戒傳經。就像水中的鹽味，顏料中的膠青，確定是存在的，卻看不見它的形狀。心王也是這樣，居住在身體之內，從面門出入，應和事物而順隨情感。它自在無礙，所作所為都能成功。瞭解根本，認識心，認識心就能見到佛。是佛就是心，是心就是佛。唸唸都是佛心，佛心念念都是佛。想要早日成就，就要用戒律約束自己的心。清凈戒律，清凈心，心就是佛。除了這個心王，再沒有別的佛。想要成就佛，就不要沾染任何事物。心性雖然是空性的，貪婪和嗔恨卻是實在的。進入這個法門，端坐就能成佛。到達彼岸之後，就能得到波羅蜜（到達彼岸）。仰慕真理的人士，要自己觀察自己的心，知道佛在自己的內心，不要向外尋求。即心即佛，即佛即心。心明就能認識事物，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就難以測度，沒有什麼可以勝任。執著于空性而停滯于寂靜，就會在這裡沉淪。諸佛菩薩，不是這樣來安定自己的心。明白心的大士，領悟了這個玄妙的聲音。身心性是微妙的，作用沒有更改。因此智者，放心自在。不要說心王是空無的，沒有本體。它能夠使這個色身，作惡或者行善。非有非無，隱沒或者顯現，沒有定準。心性離開了空性，能夠成為凡人，也能夠成為聖人。因此互相勸告，好好地謹慎防守。剎那間的造作，還會再次沉淪。清凈的心智，就像世間的黃金。《般若經》的法藏，都在身心之中。無為的法寶，不淺也不深。諸佛菩薩，瞭解了這個根本的心。有緣遇到的人，沒有過去、現在、未來。 還有一首偈語說：夜夜抱著佛睡覺，早上也一起起床。起床坐下都跟隨，說話沉默都一樣。
【English Translation】 English version Sui Dynasty, the Yang family, reigned through three emperors, totaling thirty-eight years (581-618 AD).
(Jiazi Year) Upasaka Fu held a grand Dharma assembly.
Upasaka Fu once wrote the 'Mind King Inscription,' which says: Observing the Mind King is empty, its mystery is difficult to fathom. It has no form, no appearance, yet it possesses great divine power. It can eliminate thousands of calamities and accomplish myriad virtues. Although its essence is empty, it can enact all kinds of laws. Observing it, it has no form; calling it, it has a voice. It is a great Dharma general, transmitting scriptures through the precepts of the mind. Like the taste of salt in water, the glue in pigment, it is definitely there, yet its form cannot be seen. The Mind King is also like this, residing within the body, entering and exiting through the face, responding to things and following emotions. It is free and unhindered, and whatever it does is successful. Understanding the root, recognizing the mind, recognizing the mind allows one to see the Buddha. What is Buddha is mind, what is mind is Buddha. Every thought is the Buddha-mind, the Buddha-mind is every thought of the Buddha. If you want to achieve enlightenment early, use precepts to discipline your mind. Purify the precepts, purify the mind, the mind is the Buddha. Apart from this Mind King, there is no other Buddha. If you want to become a Buddha, do not be tainted by anything. Although the nature of the mind is empty, greed and hatred are real. Enter this Dharma gate, and you can become a Buddha by sitting upright. After reaching the other shore, you can attain Paramita (perfection). Those who admire the truth should observe their own minds, knowing that the Buddha is within, not seeking externally. Mind is Buddha, Buddha is mind. A clear mind can recognize things, understanding can recognize the mind. Without the mind, there is no Buddha; without the Buddha, there is no mind. What is not Buddha is difficult to fathom, and nothing can be accomplished. Clinging to emptiness and stagnating in silence will lead to sinking here. The Buddhas and Bodhisattvas do not settle their minds in this way. Great beings who understand the mind realize this profound sound. The body, mind, and nature are subtle, and their function does not change. Therefore, wise people, let go of their minds and be at ease. Do not say that the Mind King is empty and has no essence. It can cause this physical body to do evil or good. Neither existent nor non-existent, hidden or manifest, there is no certainty. The nature of the mind, apart from emptiness, can become an ordinary person or a saint. Therefore, I advise each other to be careful and cautious. A moment of creation will lead to sinking again. A pure mind and wisdom are like gold in the world. The Dharma treasury of the Prajna Sutra is within the body and mind. The treasure of non-action is neither shallow nor deep. The Buddhas and Bodhisattvas understand this fundamental mind. Those who encounter it by chance have no past, present, or future. There is also a verse that says: Every night I sleep embracing the Buddha, and every morning I wake up together. Rising and sitting, we follow each other, speaking and being silent are the same.
居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是。又偈。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。士于梁大同十年。設大法會。普為眾生。懺滅罪苦。速得解脫。士又以佛經目錄繁多。或人不能遍閱。乃建輪藏。立愿曰。登吾藏門者。生生世世。不失人身。發菩提心者。能推輪藏。與持誦諸經。功德無異○梁武帝蕭衍。狀貌奇偉。日角龍顏。項有圓光。身不映日。所居之室。嘗若雲氣。幼而好學。自詩書。以至陰陽緯候。卜筮占決。草隸尺牘。弓矢騎射。並洞精微。雖登大位。猶手不釋卷。晚奉佛道。日止一食。非宗廟祭祀宴饗大會。不舉樂。決死囚。必流涕。勤政事。雖冬月。過子夜。執筆視事。手為皴裂。性方正。居暗室。必理衣冠。暑月未嘗褰袒。雖見內豎小臣。如遇嚴賓焉。太清三年。侯景陷臺城。以甲士五百人自衛。帶劍上殿。帝神色不動。使向三公坐榻。謂曰。卿在戎日久。無乃為勞。景惶懼不能對。出謂左右曰。吾每據鞍臨敵。矢石交下。了無所怖。今見蕭公。使人畏懾。豈非天威難犯。吾不復見之矣。寢疾。日夕唸佛不絕口。大漸不能進膳。久而口苦索蜜。舉手曰荷荷。遂崩于凈居殿。壽八十六。
(庚午)慧聞大師發明心觀
北齊慧聞。姓高氏。因閱龍樹大智
【現代漢語翻譯】 現代漢語譯本 居住止息，細微之處也不互相分離，就像身影相似一樣。想要知道佛在哪裡嗎？就是這說話的聲音啊。又有偈語說：『有一樣東西先於天地而存在，它沒有形狀，原本寂靜空虛。它能成為萬物的掌控者，不隨著四季而衰敗。』士于梁大同十年（544年），設立大型法會，普遍為眾生懺悔消除罪業痛苦，迅速得到解脫。士又因為佛經目錄繁多，有人不能全部閱讀，於是建造輪藏，立下誓願說：『登上我的輪藏之門的人，生生世世，不會失去人身。發起菩提心的人，能夠推動輪藏，與持誦各種經典，功德沒有差別。』 梁武帝蕭衍，相貌奇特偉岸，額頭隆起，如同日角，面容像龍一樣。脖子後面有圓形的光環，身體在陽光下沒有影子。他居住的房間，常常像有云氣一樣。從小就喜歡學習，從詩書，到陰陽緯候、卜筮占決、草書隸書尺牘、弓箭騎射，都精通細微之處。即使登上皇帝的寶座，仍然手不釋卷。晚年信奉佛道，每天只吃一頓飯。不是宗廟祭祀、宴饗大會，不演奏音樂。判決死刑犯，必定流淚。勤于政事，即使在冬天，過了子夜，仍然拿著筆處理政事，手都皴裂了。性格方正，即使在暗室里，也必定整理好衣帽。炎熱的夏天也不曾撩起衣服袒露身體。即使見到內侍小臣，也像對待尊貴的客人一樣。太清三年（549年），侯景攻陷臺城，用五百名身穿盔甲的士兵自衛，帶著劍上殿。武帝神色不變，讓他到三公的坐榻前，對他說：『你在軍隊里很久了，恐怕很勞累吧。』侯景惶恐不能回答。出來后對左右的人說：『我每次騎馬面對敵人，箭石交加落下，一點也不害怕。現在見到蕭公，卻讓人畏懼害怕。難道不是天子的威嚴難以冒犯嗎？我不再見他了。』生病，日夜唸佛不停。臨終時不能進食，很久後感到口苦，想要蜂蜜。舉起手說『荷荷』，於是去世于凈居殿，享年八十六歲。 （庚午）慧聞大師闡明心觀 北齊慧聞，姓高氏，因為閱讀龍樹（Nagarjuna）的《大智
【English Translation】 English version Dwelling and abiding, not separated by the slightest bit, like shadows resembling each other. If you want to know where the Buddha is, it is just this voice speaking. There is also a verse that says: 'There is something that existed before heaven and earth, it has no form, and is originally寂寥 (jìliáo, desolate and empty). It can be the master of all phenomena, and does not wither with the four seasons.' In the tenth year of Datong (544 AD) of the Liang dynasty, Shi established a grand Dharma assembly, universally repenting and eliminating the suffering of sins for all sentient beings, so that they could quickly attain liberation. Shi also, because the catalogs of Buddhist scriptures were numerous, and some people could not read them all, built a rotating scripture cabinet (輪藏, lúnzàng), and made a vow saying: 'Those who enter the door of my scripture cabinet will not lose their human form in life after life. Those who arouse the Bodhi mind will be able to push the scripture cabinet, and their merit will be no different from reciting various scriptures.' Emperor Wu of Liang, Xiao Yan, had a strange and majestic appearance, with a protruding forehead like the sun (日角, rìjiǎo), and a face like a dragon. He had a circular halo behind his neck, and his body cast no shadow in the sun. The room he lived in often seemed to have clouds. From a young age, he loved to study, from poetry and books to yin-yang (陰陽, yīnyáng) and weft-latitude (緯候, wěihòu), divination and fortune-telling, cursive and clerical scripts, archery and horsemanship, he was proficient in every detail. Even after ascending the throne, he still kept books in his hands. In his later years, he believed in Buddhism, eating only one meal a day. He did not hold musical performances except for ancestral temple sacrifices, banquets, and grand gatherings. When judging death row inmates, he would always shed tears. He was diligent in government affairs, and even in winter, past midnight, he would still hold a pen and handle government affairs, causing his hands to chap. He was upright in character, and even in a dark room, he would always tidy up his clothes and hat. He never bared his body in the hot summer. Even when he saw eunuchs and minor officials, he treated them as if they were honored guests. In the third year of Taiqing (549 AD), Hou Jing captured Taicheng, and guarded himself with five hundred armored soldiers, carrying swords into the palace. The Emperor's expression did not change, and he asked him to go to the seats of the Three Dukes, saying to him: 'You have been in the army for a long time, I am afraid you are very tired.' Hou Jing was terrified and could not answer. After coming out, he said to the people around him: 'Every time I faced the enemy on horseback, with arrows and stones falling, I was not afraid at all. Now when I see Xiao Gong, it makes people fearful and afraid. Is it not that the majesty of the Son of Heaven is difficult to offend? I will not see him again.' He fell ill, and recited the Buddha's name day and night without stopping. As he was dying, he could not eat, and after a long time, he felt bitter in his mouth and asked for honey. He raised his hand and said 'He He', and then passed away in the Jingju Palace, at the age of eighty-six. (Gengwu) Great Master Huiwen Elucidates the Mind Contemplation Huiwen of Northern Qi, whose surname was Gao, because of reading Nagarjuna's (龍樹, Lóngshù) Mahaprajna
度論。恍然大悟。遂遙稟龍樹為師。
(甲戌)傅大士供養三寶
承聖三年。傅大士復舍家貲。為眾生供養三寶。偈曰。傾舍為群品。奉供天中天。仰祈甘露雨。流澍並無邊。
○慧思參慧聞大師
慧思。武津李氏子。頂有肉髻。牛行象視。少以慈恕。聞于閭里。嘗夢梵僧勸令出家。乃辭親剃染。及稟具戒。日惟一食。誦法華千遍。梁承聖三年。聞北齊慧聞有徒數百。乃往受法。晝夜攝心。脅不至席。坐夏三七日。獲宿命通。尋有障起。四肢緩弱。不能行步。自唸曰。病從業生。業從心起。心源無起。外境何狀。病業與身。都如雲影。作是觀已。輕安如故。夏滿。猶無所得。深懷慚愧。放身倚壁。背未至間。豁然開悟法華三昧○陸法和。少隱江陵清溪山。服勤沙門。執弟子禮。及長出游。以操行絕等。為梁湘東王所重。初侯景始降。和知其必叛。以語朱元英。英不了其意。未久景圍京城。英求䇿。和曰。取果宜待熟。景遣將任約。擊湘東王。和乞軍御之。對壘赤沙湖。賊因風縱火燒廬。和以白羽揮風。風即返。約軍大潰。士卒求約不獲。和曰。洲際有水剎。約在其下也。可往擒之。果得約。和舍之。謂王曰。他日當得力。約後果為王立功。湘東王即位。是為元帝。改元承聖。以和為郢州刺史
【現代漢語翻譯】 現代漢語譯本 《度論》。恍然大悟。於是遙尊龍樹（Nāgārjuna，印度佛教哲學家，中觀學派創始人）為老師。
（甲戌年）傅大士（傅翕，南北朝時期著名居士）供養三寶
承聖三年（554年），傅大士再次捨棄家產，為眾生供養三寶。他作偈說：『傾盡所有爲了眾生，奉獻供養給天中之天（佛陀）。仰望祈求甘露般的佛法，流淌灌注到無邊無際的地方。』
慧思（Huisi，南北朝時期佛教高僧）參拜慧聞大師（Huiwen，南北朝時期佛教高僧）
慧思，武津人李氏之子。頭頂有肉髻（佛的三十二相之一，頂骨隆起如髻）。行走如牛，觀看如象。年少時就以慈悲寬恕聞名鄉里。曾經夢見梵僧勸他出家，於是辭別父母剃髮出家。受具足戒后，每日只吃一餐。誦讀《法華經》千遍。梁朝承聖三年（554年），聽說北齊慧聞有數百弟子，於是前去求法。日夜收攝心神，脅不挨席。坐禪三個七日，獲得宿命通（能夠知曉過去世的能力）。不久出現障礙，四肢遲緩無力，不能行走。他心想：『病由業而生，業由心而起。心源本無生起，外境又是什麼樣子？病業與身體，都如雲影一般。』這樣觀想后，身心輕安如初。夏季結束，仍然沒有所得，深感慚愧。放身倚靠墻壁，背部還未靠到，忽然開悟法華三昧（《法華經》所闡述的禪定境界）。
陸法和（Lu Faho，南北朝時期僧人），年少時隱居在江陵清溪山。勤勞服侍沙門（出家修行的佛教徒），以弟子之禮相待。長大后出遊，因品行操守超群，被梁朝湘東王（蕭繹）所器重。當初侯景（侯景之亂的罪魁禍首）剛投降時，陸法和就知道他必定會反叛，將此事告訴朱元英。朱元英不明白他的意思。沒過多久，侯景圍困京城，朱元英向陸法和求取對策。陸法和說：『摘取果實應該等待成熟。』侯景派遣將領任約攻打湘東王。陸法和請求率軍抵禦。兩軍在赤沙湖對壘。賊軍順風縱火焚燒營帳。陸法和用白羽扇揮動，風向立即反轉。任約的軍隊大潰敗。士兵們尋找任約卻找不到。陸法和說：『洲的邊緣有水剎（寺廟），任約就在下面。可以前去擒拿。』果然抓到了任約。陸法和放了他，對湘東王說：『將來他會為你效力。』任約後來果然為湘東王立下功勞。湘東王即位，是為元帝（蕭繹），改年號為承聖（552-555年），任命陸法和為郢州刺史。
【English Translation】 English version 《Treatise on Perfection of Wisdom (Mahāprajñāpāramitāśāstra)》. He suddenly realized the truth and remotely revered Nāgārjuna (Indian Buddhist philosopher, founder of the Madhyamaka school) as his teacher.
(Jiaxu Year) Layman Fu (Fu Xi, a famous lay Buddhist during the Northern and Southern Dynasties) makes offerings to the Three Jewels
In the third year of Chengsheng (554 CE), Layman Fu again gave away his family wealth to make offerings to the Three Jewels for the sake of all beings. He composed a verse saying: 'Exhausting everything for the sake of all beings, offering to the Lord of Gods (Buddha). Looking up and praying for the nectar-like Dharma, flowing and pouring into the boundless realms.'
Huisi (a prominent Buddhist monk during the Northern and Southern Dynasties) visits Master Huiwen (a prominent Buddhist monk during the Northern and Southern Dynasties)
Huisi, son of the Li family of Wujin. He had a fleshy protuberance on the top of his head (one of the thirty-two marks of the Buddha, a cranial protuberance). He walked like an ox and looked like an elephant. From a young age, he was known in his village for his compassion and forgiveness. He once dreamed of a Brahmin monk advising him to become a monk, so he bid farewell to his parents and shaved his head. After receiving the full precepts, he ate only one meal a day and recited the 《Lotus Sutra》 a thousand times. In the third year of Chengsheng of the Liang Dynasty (554 CE), he heard that Huiwen of the Northern Qi had hundreds of disciples, so he went to seek the Dharma. Day and night, he concentrated his mind, never allowing his side to touch the mat. After meditating for three weeks, he attained the power of knowing past lives (ability to know past lives). Soon, an obstacle arose, and his limbs became slow and weak, unable to walk. He thought to himself: 'Illness arises from karma, and karma arises from the mind. If the source of the mind has no arising, then what is the nature of the external world? Illness and karma, along with the body, are all like clouds and shadows.' After contemplating in this way, his body and mind became light and peaceful as before. At the end of the summer retreat, he still had not attained anything, and he felt deeply ashamed. He leaned against the wall, and before his back even touched it, he suddenly awakened to the 《Lotus Sutra》 Samadhi (the state of meditative absorption described in the 《Lotus Sutra》).
Lu Faho (a monk during the Northern and Southern Dynasties) lived in seclusion in Qingxi Mountain in Jiangling in his youth. He diligently served the Shramanas (Buddhist practitioners who have left home), treating them with the respect of a disciple. After growing up and traveling, he was highly regarded by Prince Xiangdong of Liang (Xiao Yi) for his outstanding conduct. When Hou Jing (the main culprit of the Hou Jing Rebellion) first surrendered, Lu Faho knew that he would definitely rebel and told Zhu Yuanying about it. Zhu Yuanying did not understand his meaning. Not long after, Hou Jing besieged the capital, and Zhu Yuanying sought advice from Lu Faho. Lu Faho said: 'Picking fruit should wait until it is ripe.' Hou Jing sent General Ren Yue to attack Prince Xiangdong. Lu Faho requested to lead troops to resist. The two armies confronted each other at Chisha Lake. The rebel army set fire to the camp, taking advantage of the wind. Lu Faho waved a white feather fan, and the wind immediately reversed direction. Ren Yue's army was completely defeated. The soldiers searched for Ren Yue but could not find him. Lu Faho said: 'There is a waterside temple (monastery) on the edge of the island, and Ren Yue is under it. You can go and capture him.' They indeed captured Ren Yue. Lu Faho released him and said to Prince Xiangdong: 'In the future, he will work for you.' Ren Yue later indeed made contributions for Prince Xiangdong. Prince Xiangdong ascended the throne as Emperor Yuan (Xiao Yi) and changed the reign title to Chengsheng (552-555 CE), appointing Lu Faho as the governor of Yingzhou.
。爵以閑散。始和欲大舉定魏。帝不許。和笑曰。吾嘗不希釋梵天王坐處。豈窺人王位耶。但吾與王。于空王佛所有因緣。如不能用。則柰業何。至是帝為魏所敗。和乃歸齊。齊文帝大喜。封和為太尉。賜甲第。和乞為佛寺。身居偏室。日手持香爐。行道禮佛。燒香凝坐。預期亡日。時至坐去。
(庚辰)智覬參慧思大師
智覬。字德安。華容陳氏子。父封開國侯。母徐。始娠。夢吞白鼠。並香云五色。縈繞於懷。誕生之夕。祥光燭鄰。目有重瞳。膚不受垢。臥必合掌。坐必面西。七歲入寺。聞僧誦普門品。即隨念之。忽自憶七卷之文。宛如宿習。十五禮佛。恍焉如夢。見大山臨海際。峰嵿有僧招手。復接入一伽藍云。汝當居此。汝當終此。出家進具。后至大蘇山。謁慧思。思一見謂曰。昔靈鷲同聽法華經。今復來矣。示以普賢道場。說四安樂行。覬入觀三七日。誦法華經。至藥王品曰。是真精進。是名真法供養如來。於是悟法華三昧。見靈山一會儼然未散。宿通便發。以所證白思。思曰。非爾弗證。非我不識。此乃法華三昧前方便初旋陀羅尼也。縱令文字之師千萬。不能窮汝之辯。于說法人中。最為第一。
○二祖慧可傳法僧璨
慧可。自達磨西歸。繼闡玄風。博求法嗣。至北齊。有一居
【現代漢語翻譯】 現代漢語譯本： 爵位只是用來安置閑散人員。當初，高澄想要大舉攻打北魏，高洋（529-559）皇帝不同意。高和笑著說：『我曾經不希望得到釋梵天王（Śakra-brahman-rāja，佛教中的帝釋天和梵天）的座位，難道還會窺視人間的王位嗎？只是我與陛下，在空王佛（Śūnyatā-buddha）那裡有宿世的因緣，如果不能任用我，那又該如何面對業報呢？』到後來，高洋皇帝被北魏打敗，高和於是回到北齊。北齊文宣皇帝（高洋）非常高興，封高和為太尉，賞賜豪華的宅邸。高和請求將宅邸改為佛寺，自己住在偏房，每天手持香爐，繞佛行走禮拜，燒香靜坐，預先等待去世的日子。時間到了，就坐化離世。 智覬（538-597）參拜慧思大師（515-577）： 智覬，字德安，是華容縣陳氏的兒子。他的父親被封為開國侯。他的母親徐氏，當初懷孕時，夢見吞下一隻白鼠，並且有五色香云縈繞在懷中。出生那天晚上，吉祥的光芒照亮了鄰里。他眼睛裡有雙重瞳仁，面板不受污垢。睡覺時一定合掌，坐著時一定面向西方。七歲時進入寺廟，聽到僧人誦讀《普門品》，就能跟著唸誦。忽然自己回憶起七卷經文，宛如前世的習慣。十五歲禮佛，恍惚如夢，看見一座大山臨近海邊，山峰頂上有僧人招手，又接他進入一座伽藍（saṃghārāma，僧伽的住所）說：『你應當住在這裡，你應當終老在這裡。』後來出家受具足戒，之後到大蘇山，拜見慧思。慧思一見到他就說：『過去在靈鷲山（Gṛdhrakūṭa，佛陀說法之地）一同聽聞《法華經》，現在又來了。』於是向他展示普賢道場，講述四安樂行。智覬入道場觀修三七二十一天，誦讀《法華經》，讀到《藥王品》時，唸到：『是真精進，是名真法供養如來。』於是領悟了法華三昧（Saddharma-puṇḍarīka-samādhi，基於《法華經》的禪定）。見到靈山一會（Gṛdhrakūṭa assembly）的場景宛然未散。宿世的智慧便開發出來。將自己所證悟的境界告訴慧思，慧思說：『不是你不能證悟，不是我不能識別。這乃是法華三昧的前方便，最初的旋陀羅尼（dhāraṇī，總持）。縱然有千萬文字之師，也不能窮盡你的辯才。你在說法的人中，最為第一。』 二祖慧可（487-593）傳法給僧璨（？-606）： 慧可，自從達磨（Bodhidharma，菩提達摩）西歸之後，繼續闡揚玄妙的禪風，廣泛尋求佛法繼承人。到了北齊（550-577）時期，有一位居士
【English Translation】 English version: His rank was merely for leisure. Initially, Gao Cheng wanted to launch a major offensive against Northern Wei, but Emperor Gao Yang (529-559) did not permit it. Gao He laughed and said, 'I have never desired the seat of Śakra-brahman-rāja (the king of devas and Brahma in Buddhism), how could I covet the throne of a human king? It's just that Your Majesty and I have karmic connections with Śūnyatā-buddha (the Buddha of Emptiness). If I cannot be employed, then how can we face the consequences of karma?' Later, Emperor Gao Yang was defeated by Northern Wei, so Gao He returned to Northern Qi. Emperor Wenxuan (Gao Yang) of Northern Qi was very pleased and appointed Gao He as Grand Commandant, bestowing upon him a luxurious residence. Gao He requested that the residence be converted into a Buddhist temple, and he lived in a side room, daily holding an incense burner, circumambulating and prostrating to the Buddha, burning incense and sitting in meditation, anticipating the day of his death. When the time came, he passed away in a seated posture. Zhiyi (538-597) Visits Master Huisi (515-577): Zhiyi, styled De'an, was the son of the Chen family of Huarong County. His father was enfeoffed as a founding marquis. His mother, Xu, dreamed of swallowing a white mouse and five-colored fragrant clouds swirling around her womb when she was first pregnant. On the night of his birth, auspicious light illuminated the neighborhood. He had double pupils in his eyes, and his skin was not susceptible to dirt. He always folded his palms when sleeping and always faced west when sitting. At the age of seven, he entered a temple and, upon hearing a monk reciting the Universal Gate Chapter (普門品) of the Lotus Sutra, he could recite along. Suddenly, he recalled the seven scrolls of the scripture as if it were a past habit. At the age of fifteen, he prostrated to the Buddha and, in a daze as if in a dream, saw a large mountain near the sea, with a monk waving from the peak, who then led him into a saṃghārāma (monastery), saying, 'You should live here, you should end your life here.' Later, he left home and received full ordination, and then went to Mount Dasu to visit Huisi. Upon seeing him, Huisi said, 'In the past, we listened to the Lotus Sutra together on Gṛdhrakūṭa (Vulture Peak, where the Buddha taught), and now you have come again.' He then showed him the Samantabhadra (普賢) Bodhimaṇḍa (道場, place of enlightenment) and explained the Four Peaceful Practices. Zhiyi entered the Bodhimaṇḍa and practiced contemplation for three weeks, reciting the Lotus Sutra. When he reached the Medicine King Chapter, he recited, 'This is true diligence, this is called true Dharma offering to the Tathagata.' Thereupon, he awakened to the Lotus Samādhi (Saddharma-puṇḍarīka-samādhi, meditation based on the Lotus Sutra). He saw the scene of the Gṛdhrakūṭa assembly as if it had not dispersed. His innate wisdom then developed. He told Huisi about his realization, and Huisi said, 'It is not that you could not have realized it, it is not that I could not have recognized it. This is the preliminary expedient of the Lotus Samādhi, the first dhāraṇī (總持, mnemonic device) of rotation. Even if there were ten million teachers of words, they could not exhaust your eloquence. Among preachers, you are the foremost.' The Second Patriarch Huike (487-593) Transmits the Dharma to Sengcan (?-606): After Bodhidharma (達磨) returned to the West, Huike continued to propagate the profound Chan (禪) tradition and widely sought a Dharma successor. During the Northern Qi (550-577) dynasty, there was a layman
士。年逾四十。不言名氏。聿來設禮。而問曰。弟子身纏風恙。請和尚懺罪。可曰。將罪來。與汝懺。曰覓罪了不可得。曰我與汝懺罪竟。宜依佛法僧住。曰今見和尚。已知是僧。未審何名佛法。曰是心是佛。是心是法。法佛無二。僧寶亦然。曰今日始知罪性。不在內。不在外。不在中間。如其心然。佛法無二也。可深器之。即為剃髮。曰是吾寶也。宜名僧璨。其年三月十八日受具。自茲疾漸愈。執侍經二載。可乃告曰。菩提達磨。遠自竺干。以正法眼藏。密付于吾。吾今授汝。並達磨信衣。汝當守護。無令斷絕。聽吾偈曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。又曰。汝受吾教。宜處深山。未可行化。當有國難。曰師既預知。愿垂示誨。曰斯乃達磨傳般若多羅懸記云。心中雖吉外頭㐫。是也。吾較年數。正在於茲。當諦思前言。勿罹世難。然吾亦有宿累。今須酬之。善去善行。俟時傳付○僧那。姓馬氏。少而神俊。通究墳典。年二十一。講禮易於東海。聽者如市。暨南徂相部。學眾隨至。會慧可說法。與同志十人。投可出家。自爾手不執筆。永捐世典。惟一衣一缽。一坐一食。奉頭陀行。既久侍于可。后謂門人慧滿曰。祖師心印。非專苦行。苦行但助道耳。若契本心。發隨意真光之用。則苦行如握土
【現代漢語翻譯】 一位居士，年紀超過四十歲，沒有說出姓名，前來行禮，然後問道：『弟子我身患疾病，請和尚為我懺悔罪過。』 慧可大師說：『把你的罪拿來，我為你懺悔。』 居士說：『尋找罪過，卻了不可得。』 慧可大師說：『我已經為你懺悔完畢。你應該依止佛、法、僧三寶。』 居士說：『今天見到和尚，已經知道您是僧寶。還不知道什麼是佛法？』 慧可大師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是如此。』 居士說：『今天我才知道罪的本性，不在內，不在外，也不在中間，就像心一樣，佛和法也沒有分別啊。』 慧可大師深深器重他，就為他剃度頭髮，說：『這是我的寶貝啊，應該叫他僧璨（Sengcan，人名）。』 那年三月十八日受具足戒。從此疾病漸漸痊癒，侍奉慧可大師兩年。 慧可大師於是告訴僧璨說：『菩提達磨（Bodhidharma，印度禪宗初祖）從遙遠的印度，將正法眼藏秘密地傳付給我。我現在傳授給你，並把達磨祖師的信衣也給你，你應當守護，不要讓它斷絕。聽我的偈語：本來緣有地，因地種花生。本來無有種，花亦不曾生。』 又說：『你接受我的教誨，應該住在深山裡，不要急於弘法。將會有國家災難。』 僧璨問：『師父既然預先知道，希望您能指示教誨。』 慧可大師說：『這是達磨（Bodhidharma）傳般若多羅（Prajnatara，人名）的懸記所說：心中雖然吉祥，外頭卻有兇險，就是指這件事。我計算年數，正應在此。應當仔細思考我之前說的話，不要遭遇世間的災難。然而我也有宿世的業債，現在必須償還。好好離去，好好修行，等待時機傳付給僧那（Sengna，人名）。』 僧那，姓馬，從小就聰明俊秀，精通墳典。二十一歲時，在東海講解《禮》和《易》，聽眾像趕集一樣。後來到南方相部，學眾也跟隨而來。適逢慧可大師說法，與同志十人，投奔慧可大師出家。從此以後，手裡不再拿筆，永遠拋棄世俗典籍，只用一件衣服一個缽，一坐一食，奉行頭陀苦行。已經長久侍奉慧可大師，後來對門人慧滿（Huiman，人名）說：『祖師的心印，不是專門依靠苦行。苦行只是輔助修道罷了。如果契合本心，發起隨意自在的真光妙用，那麼苦行就像握一把泥土一樣。』
【English Translation】 A layman, over forty years old, without revealing his name, came to pay respects and asked: 'Disciple is afflicted with illness. Please, venerable monk, help me repent my sins.' Huike (慧可, name of a Chan Buddhist patriarch) said: 'Bring your sins here, and I will repent for you.' The layman said: 'Searching for sins, I find them unattainable.' Huike said: 'I have already finished repenting for you. You should abide by the Buddha, Dharma, and Sangha (三寶, the Three Jewels).' The layman said: 'Today, seeing the venerable monk, I already know this is the Sangha. I don't yet understand what is the Buddha and the Dharma?' Huike said: 'This mind is the Buddha, this mind is the Dharma. The Dharma and the Buddha are not two. The Sangha Jewel is also like this.' The layman said: 'Today I understand that the nature of sin is not within, not without, nor in between. Just like the mind, the Buddha and the Dharma are not two.' Huike deeply valued him and shaved his head, saying: 'This is my treasure. He should be named Sengcan (僧璨, name of a Chan Buddhist monk).' In the third month of that year, on the eighteenth day, he received the full precepts. From then on, his illness gradually healed, and he served Huike for two years. Huike then told Sengcan: 'Bodhidharma (菩提達磨, the first patriarch of Chan Buddhism in China), from distant India, secretly transmitted the treasury of the true Dharma eye to me. I now transmit it to you, along with Bodhidharma's robe of faith. You should protect it and not let it be cut off. Listen to my verse: Originally, there was a place for conditions; because of the ground, flower seeds grew. Originally, there were no seeds; flowers were never born.' He also said: 'You receive my teachings and should dwell in the deep mountains. Do not rush to propagate the Dharma. There will be national disasters.' Sengcan asked: 'Since Master knows in advance, I hope you can instruct and teach me.' Huike said: 'This is what Bodhidharma (菩提達磨) transmitted, Prajnatara's (般若多羅, name of a Buddhist monk) prediction said: Although the heart is auspicious, the outside is ominous. This is what it refers to. I calculate the years, and it is happening now. You should carefully consider what I said before and not encounter worldly disasters. However, I also have karmic debts from past lives that I must repay now. Depart well, practice well, and wait for the opportunity to transmit it to Sengna (僧那, name of a Buddhist monk).' Sengna, whose surname was Ma, was intelligent and handsome from a young age, and was well-versed in ancient texts. At the age of twenty-one, he lectured on the Rites and the Book of Changes in the East Sea, and the listeners were like a market. Later, he went to the Southern Xiang Department, and the students followed him. He met Huike preaching the Dharma, and with ten like-minded people, he joined Huike's monastic order. From then on, he no longer held a pen, forever abandoning worldly books, using only one robe and one bowl, one sitting and one meal, practicing the ascetic practices of a dhuta. Having served Huike for a long time, he later said to his disciple Huiman (慧滿, name of a Buddhist monk): 'The mind-seal of the patriarchs does not rely solely on ascetic practices. Ascetic practices only assist the path. If one is in accord with the original mind, and the true light of spontaneous use arises, then ascetic practices are like holding a handful of dirt.'
成金。若惟務苦行。而不明本心。為憎愛所縛。則苦行如黑月夜履于險道。汝欲明本心者。當審諦推察。遇色遇聲。未起覺觀時。心何所之。是無耶。是有耶。既不墮有無處所。則心珠獨朗。常照世間。而無一塵許間隔。未嘗有一剎那頃斷續之相。故我初祖兼付楞伽經四卷。謂我師二祖曰。吾觀震旦。惟有此經。可以印心。仁者依行。自得度世。又二祖凡說竟。乃曰。此經四世之後。變成名相。深可悲哉。我今付汝。宜善護持。非人慎勿傳之。付囑已。乃遊方。莫知其終○向居士。幽棲林野。木食澗飲。北齊天保初。聞慧可盛化。乃致書通好曰。影繇形起。響逐聲來。弄影勞形。不識形為影本。揚聲止響。不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而尋響。故知迷悟一途。愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真。誰是誰非。虛妄無實。何空何有。將知得無所得。失無所失。未及造謁。聊申此意。伏望答之。可命筆回示曰。備觀來意皆如實。真幽之理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申時措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士捧披祖偈。乃伸禮密承印記。
【現代漢語翻譯】 現代漢語譯本 成金（人名）。如果只致力於苦行，而不明白本心，被憎恨和喜愛所束縛，那麼苦行就像在漆黑的夜晚行走在危險的道路上。你想要明白本心，應當仔細地推究和觀察。遇到色（色塵）遇到聲（聲塵），在還沒有生起覺察和觀照的時候，心在哪裡？是無嗎？是有嗎？既然不落入有和無的處所，那麼心珠就獨自明亮，常常照耀世間，而沒有一絲一毫的間隔，未曾有一剎那的斷續之相。所以我的初祖（菩提達摩）一併交付《楞伽經》四卷，對我的老師二祖（慧可）說：『我觀察震旦（古代中國的稱謂），只有這部經，可以印證心。仁者依照此經修行，自然可以度過世間。』又二祖凡是說完經，就說：『這部經四世之後，會變成名相之學，實在可悲啊。我現在交付給你，應該好好守護，不是適當的人不要傳授。』交付囑託完畢，就去遊歷四方，沒有人知道他的最終去處。 向居士（人名），幽居在山林原野，吃樹上的果實，喝山澗里的水。北齊天保初年（550年），聽說慧可（人名）的盛名，於是寫信通好說：『影子由形體而生起，迴響追逐聲音而來。玩弄影子使形體勞累，是不認識形體是影子的根本；提高聲音想要停止迴響，是不明白聲音是迴響的根源。去除煩惱而趨向涅槃（佛教用語，指解脫），好比離開形體而尋找影子；離開眾生而求佛果（佛教用語，指成佛），好比停止聲音而尋找回響。所以知道迷惑和覺悟是同一條道路，愚笨和智慧沒有分別。沒有名字而強行起名字，因為有了名字，是非就產生了。沒有道理而強行說成道理，因為有了道理，爭論就產生了。幻化不是真實的，誰是誰非呢？虛妄沒有實際，什麼是空，什麼是有呢？要知道得到等於沒有得到，失去等於沒有失去。』還沒來得及拜訪，姑且表達這些意思，希望您能回覆。』 慧可（人名）提筆回覆說：『詳細閱讀來信，都如實地表達了您的意思，真正幽深的道理竟然沒有差別。本來迷惑時把摩尼（梵語，意為寶珠）當成瓦礫，一旦豁然自覺，才知道那是真正的寶珠。無明和智慧相等沒有差異，應當知道萬法都是如此。憐憫那些持有二見的人，現在提筆寫下這封信。觀察自身與佛沒有差別，何須再向外尋求其他的呢？』向居士（人名）捧讀慧可（人名）的偈語，於是行禮秘密地承受了印記。
【English Translation】 English version Cheng Jin (person's name). If one only focuses on ascetic practices without understanding the original mind, and is bound by hatred and love, then asceticism is like walking on a dangerous path in the dark of night. If you want to understand the original mind, you should carefully investigate and observe. When encountering form (rupa) and sound (shabda), before awareness and contemplation arise, where is the mind? Is it non-existent? Is it existent? Since it does not fall into the realm of existence or non-existence, then the mind-pearl shines alone, constantly illuminating the world, without a single speck of dust in between, never having a moment of discontinuity. Therefore, my first ancestor (Bodhidharma) also handed over the four volumes of the Lankavatara Sutra, saying to my teacher, the second ancestor (Huike): 'I observe in Zhen Dan (ancient name for China) that only this sutra can seal the mind. The benevolent one, by practicing according to this sutra, can naturally cross the world.' Furthermore, after the second ancestor finished speaking about the sutra, he said: 'Four generations after this sutra, it will become a study of names and forms, which is truly lamentable. I now entrust it to you, and you should protect it well. Do not transmit it to those who are not suitable.' After entrusting these words, he traveled in various directions, and no one knew his final destination. Layman Xiang (person's name) lived in seclusion in the forests and fields, eating fruits from the trees and drinking water from the mountain streams. In the early years of the Tianbao era of the Northern Qi Dynasty (550 AD), he heard of Huike's (person's name) great reputation and wrote a letter to establish friendship, saying: 'Shadows arise from forms, and echoes follow sounds. To play with shadows and tire the form is to not recognize that the form is the root of the shadow; to raise the voice to stop the echo is to not understand that the sound is the root of the echo. To remove afflictions and strive for Nirvana (Buddhist term, liberation) is like leaving the form to seek the shadow; to leave sentient beings and seek Buddhahood (Buddhist term, becoming a Buddha) is like stopping the sound to seek the echo. Therefore, know that delusion and enlightenment are the same path, and foolishness and wisdom are not different. To create a name where there is no name is to give rise to right and wrong because of the name. To create a reason where there is no reason is to give rise to disputes because of the reason. Illusions are not real, so who is right and who is wrong? Emptiness is without reality, so what is empty and what is existent? Know that gaining is equal to not gaining, and losing is equal to not losing.' Before I have had the chance to visit, I will express these thoughts for now, hoping for your reply.' Huike (person's name) replied with his brush: 'Having read your letter in detail, it expresses your meaning truthfully, and the truly profound principle is not different. Originally, when deluded, one regards Mani (Sanskrit, meaning jewel) as rubble, but once one suddenly awakens, one knows that it is a true jewel. Ignorance and wisdom are equal and without difference, and one should know that all dharmas are like this. Pitying those who hold dualistic views, I now write this letter. Observing that the body and the Buddha are not different, why seek anything else externally?' Layman Xiang (person's name) held and read Huike's (person's name) verse, and then bowed and secretly received the seal of approval.
(戊子)慧思大師住南嶽
慧思。住大蘇。示眾。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真。偈曰。頓悟心源開寶藏。隱顯靈通現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當。思嘗登座。講大般若經。為諸論師。競中毒藥。思一心念般若。毒即為消。命門人智顗代講。顗至一心具萬行。忽有所疑。請師決之。思曰。如汝疑者。乃大品次第意耳。未是法華圓頓旨也。吾昔于夏中。一念頓發。諸法現前。吾既身證。不勞致疑。顗問。所證是十地耶。曰吾一生望入銅輪。(圓十住)以領徒太蚤。損己益他。但居鐵輪耳。(圓十信)思嘗手執如意。于眾中指覬曰。可謂法付法臣。法王無事者也。時大蘇被警。徒眾不安。思乃謂覬曰。吾久羨南嶽。恨法無所寄。汝可傳燈。莫作最後斷佛種人。汝于陳國有緣。宜往利益。覬奉命。乃至陳。住瓦官寺。開法華經題。思于光大二年六月日。將四十餘僧。徑趨南嶽。登祝融峰。遇岳神會棋。神曰。師何來此。曰求檀越一坐具地。曰諾。即飛錫以定其處。(今福嚴寺)岳神乞戒。思為說法。因曰。吾寄此山。止期十載。已后必事遠遊。吾前身曾履此處。
【現代漢語翻譯】 （戊子年）慧思大師住在南嶽
慧思禪師，住在（大蘇山）。開示大眾說：『道源並不遙遠，自性之海也非難及。只需向內尋求，不要向外尋覓。尋覓就無法得到，即使得到也不是真實的。』偈語說：『頓悟心源，開啟寶藏，隱顯靈通，顯現真相。獨自行動，獨自靜坐，常常巍然不動，百億化身，無量無邊。縱然擁擠充滿虛空，觀看時也見不到微塵的形相。可笑的事物啊，沒有可以比擬的，口中吐出明珠，光芒閃耀。常常聽人說不可思議，一語點明，當下就明白。』慧思禪師曾經登上講座，講解《大般若經》，因為各位論師，（對他）競相下毒。慧思禪師一心念誦般若，毒藥隨即消除。命令門人智顗（zhì yǐ）代替他講解。智顗（zhì yǐ）達到一心具足萬行，忽然有所疑惑，請教師父解決。慧思禪師說：『像你所疑惑的，乃是《大品般若經》次第漸進的意義罷了，還不是《法華經》圓融頓悟的宗旨啊。我過去在夏日中，一念之間頓然開悟，諸法現前。我已經親身證悟，不必再疑惑了。』智顗（zhì yǐ）問：『所證悟的是十地菩薩的境界嗎？』慧思禪師說：『我一生希望進入銅輪位（圓教十住位），因為帶領徒弟太早，損害自己利益他人，只能住在鐵輪位（圓教十信位）罷了。』慧思禪師曾經手持如意，在眾人中指著智顗（zhì yǐ）說：『可以說法付給法臣，法王無事了。』當時大蘇山受到驚擾，徒眾不安。慧思禪師於是對智顗（zhì yǐ）說：『我早就羨慕南嶽，遺憾佛法沒有可以寄託的地方。你可以傳承佛法，不要做最後斷絕佛種的人。你與陳國有緣分，應該前往利益眾生。』智顗（zhì yǐ）接受命令，前往陳國，住在瓦官寺，開講《法華經題》。慧思禪師在光大二年（568年）六月，帶領四十多位僧人，直接前往南嶽，登上祝融峰，遇到岳神正在下棋。岳神問：『禪師從哪裡來？』慧思禪師說：『請求檀越（dān yuè，施主）施捨一個坐具的地方。』岳神說：『好的。』隨即飛起錫杖來確定地方（就是現在的福嚴寺）。岳神請求受戒，慧思禪師為他說法。因此說：『我寄居這座山，只期望十年，以後必定要遠遊。我前身曾經來過這裡。』
【English Translation】 In the year of Wuzi, Great Master Huisi resided in Mount Nanyue.
Huisi resided in Dasu. He instructed the assembly, saying, 'The source of the Dao is not far, and the sea of self-nature is not distant. Just seek within yourself, do not seek from others. If you seek, you will not obtain; even if you obtain, it will not be genuine.' A verse says: 'Sudden enlightenment of the mind-source opens the treasure trove; hidden and manifest, spiritual penetration reveals the true form. Walking alone, sitting alone, always majestic and unwavering; hundreds of billions of transformation bodies are countless. Even if crowded and filled with emptiness, when you look, you cannot see the form of a mote of dust. A laughable thing, beyond comparison; the mouth emits a bright pearl, its light shining brightly. Often heard of as inconceivable; one word points it out, and you understand immediately.' Huisi once ascended the seat to lecture on the Mahaprajnaparamita Sutra. Because of various commentators, he was competitively poisoned. Huisi single-mindedly recited Prajna, and the poison was immediately dispelled. He ordered his disciple Zhiyi to lecture in his place. Zhiyi, reaching the state of single-mindedness with ten thousand practices, suddenly had doubts and asked his master to resolve them. Huisi said, 'What you doubt is merely the gradual meaning of the Mahaprajnaparamita Sutra; it is not yet the sudden and complete teaching of the Lotus Sutra. In the past, during the summer, in a single thought, I suddenly awakened, and all dharmas appeared before me. I have already personally realized it, so there is no need to doubt.' Zhiyi asked, 'Is what you have realized the stage of the Ten Bhumis (ten grounds of Bodhisattvas)?' Huisi said, 'In this life, I hoped to enter the Copper Wheel position (perfect teaching of the Ten Abodes), but because I led disciples too early, I harmed myself and benefited others, so I can only reside in the Iron Wheel position (perfect teaching of the Ten Faiths).' Huisi once held a ruyi scepter and pointed at Zhiyi in the assembly, saying, 'It can be said that the Dharma is entrusted to a Dharma minister, and the Dharma King has nothing to do.' At that time, Dasu Mountain was disturbed, and the assembly was uneasy. Huisi then said to Zhiyi, 'I have long admired Mount Nanyue, regretting that the Dharma has no place to be entrusted. You can transmit the lamp, do not be the last person to cut off the Buddha-seed. You have affinities with the Chen Dynasty (557-589 AD), you should go there to benefit sentient beings.' Zhiyi accepted the order and went to the Chen Dynasty, residing in Waguan Temple, and began lecturing on the title of the Lotus Sutra. In June of the second year of Guangda (568 AD), Huisi led more than forty monks directly to Mount Nanyue, ascended Mount Zhurong, and encountered the mountain deity playing chess. The deity asked, 'Where does the master come from?' Huisi said, 'I ask the danapati (donor) to give me a place for a seat.' The deity said, 'Yes.' He immediately flew his khakkhara (Buddhist monk's staff) to determine the place (which is now Fuyan Temple). The mountain deity asked for precepts, and Huisi preached the Dharma for him. Therefore, he said, 'I will reside in this mountain, only expecting ten years, after which I must travel far. I have been here in a previous life.'
巡至衡陽。值一處林泉勝異。曰此古寺也。吾昔曾居命掘之。基址猶存。又指巖下曰。吾此坐禪。賊斬吾首。尋得枯骸一具。自此道化彌盛。陳主目為大禪。
(己丑)善慧傅大士示寂(彌勒化身)
傅大士。住雙林。大作佛事。嘗有偈曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。陳太建元年。有慧和法師。不疾而終。嵩頭陀亦于柯山入滅。士懸知。謂普建普成曰。嵩公兜率待我。決不可久留也。時四側花木方當秀實。欻然枯瘁。四月二十四日。示眾。此身甚可厭惡。眾苦所集。須慎三業。精勤六度。若墜地獄。卒難得脫。常須懺悔。又曰。吾滅已不得移𥨊床。七日當有法猛上人。持像及鐘。來鎮於此。弟子問。歸寂后形體如何。曰山嵿焚之。問若不遂何如。曰勿用棺斂。但壘甓為壇。移尸于上。屏風周繞絳覆之。上建浮圖。鎮以彌勤像。又問。諸佛滅度。皆說功德。師之發跡。可得聞乎。曰我從第四天來。為度汝等。次補釋迦。及傳普敏文殊。慧集觀音。何昌阿難。同來贊助。故大品經云。有菩薩從兜率天來。諸根猛利。疾與般若相應。即吾身是也。言訖。趺坐而逝。壽七十三。至七日。法猛上人果持織成彌勒像及九乳鐘來。鎮龕所。須臾不見。晉天福九年。錢王發塔。取靈骨一十六片。
【現代漢語翻譯】 現代漢語譯本： 巡視到達衡陽。發現一處林木泉水非常優美的地方，（惠能）說：『這是古寺啊，我以前曾在這裡居住過。』於是命令挖掘，寺廟的基址還存在。又指著巖石下面說：『我曾在這裡坐禪，被賊人斬下頭顱。』（人們）尋找到一具枯骨。（惠能）從此以後，（惠能的）佛法教化更加興盛。陳朝皇帝（陳，557-589）主（陳叔寶，553-604）稱（惠能）為大禪師。
（己丑年，具體年份待考）善慧傅大士（彌勒化身）圓寂。
傅大士（傅翕，497-569），住在雙林，大做佛事。曾經有偈語說：『空手拿著鋤頭，步行騎著水牛。人從橋上走過，橋流動而水不流動。』陳太建元年（569），有慧和法師，沒有疾病而去世。嵩頭陀（生卒年不詳）也在柯山圓寂。傅大士預先知道，告訴普建、普成說：『嵩公在兜率天等待我，我決定不能久留了。』當時四周的花草樹木正當茂盛，忽然都枯萎了。四月二十四日，（傅大士）告訴眾人：『這個身體非常令人厭惡，是眾苦聚集的地方，必須謹慎身、口、意三業，精勤修行佈施、持戒、忍辱、精進、禪定、智慧六度。如果墮入地獄，最終難以脫離。常常需要懺悔。』又說：『我去世后不要移動我的床。七天後當有法猛上人，拿著佛像和鐘，來鎮守在這裡。』弟子問：『圓寂后形體如何處置？』（傅大士）說：『在山頂焚燒。』問：『如果不這樣做又該如何？』（傅大士）說：『不要用棺材收斂，只要用磚頭壘成壇，把屍體移到上面，用屏風圍繞，用絳色覆蓋。上面建立佛塔，用彌勒佛像鎮守。』又問：『諸佛滅度，都說功德，老師的發跡，可以讓我們聽聽嗎？』（傅大士）說：『我從第四天（兜率天）而來，爲了度化你們。其次是輔助釋迦（釋迦牟尼佛），以及傳普敏、文殊（文殊菩薩）、慧集、觀音（觀世音菩薩），何昌、阿難（阿難尊者）一同來贊助。所以《大品經》（《摩訶般若波羅蜜經》）說，有菩薩從兜率天而來，諸根猛利，迅速與般若相應，就是我自身。』說完，就趺坐而逝，享年七十三歲。到第七天，法猛上人果然拿著織成的彌勒佛像和九乳鐘來了，鎮守在龕所。須臾就不見了。晉天福九年（944），錢王（錢弘佐，928-947）打開塔，取出靈骨一十六片。
【English Translation】 English version: He traveled to Hengyang. He found a place with beautiful forests and springs. (Huineng) said, 'This is an ancient temple. I used to live here.' He ordered it to be excavated, and the foundation was still there. He pointed to the bottom of the rock and said, 'I used to meditate here, and a thief cut off my head.' (People) found a skeleton. From then on, (Huineng's) Buddhist teachings became even more prosperous. The Chen emperor (Chen Dynasty, 557-589) Zhu (Chen Shubao, 553-604) called (Huineng) the Great Zen Master.
In the year of Ji Chou (year to be determined), Shanhui Fu Dashi (incarnation of Maitreya) passed away.
Fu Dashi (Fu Xi, 497-569) lived in Shuanglin and performed great Buddhist deeds. He once had a verse that said, 'Holding a hoe with empty hands, riding a water buffalo on foot. People pass over the bridge, the bridge flows and the water does not flow.' In the first year of Taijian in the Chen Dynasty (569), there was a Dharma Master Huihe who passed away without illness. Monk Song Toutuo (birth and death year unknown) also passed away in Keshan. Fu Dashi knew in advance and told Pujian and Pucheng, 'Monk Song is waiting for me in Tushita Heaven, and I am determined not to stay long.' At that time, the surrounding flowers and trees were in full bloom, but suddenly they withered. On the 24th day of the fourth month, (Fu Dashi) told the crowd, 'This body is very disgusting, it is a place where all sufferings gather, you must be careful of the three karmas of body, speech, and mind, and diligently cultivate the six paramitas of generosity, discipline, patience, diligence, meditation, and wisdom. If you fall into hell, it will be difficult to escape in the end. You must always repent.' He also said, 'After I pass away, do not move my bed. After seven days, Dharma Master Fameng will come, holding a Buddha statue and a bell, to guard this place.' The disciples asked, 'How should the body be disposed of after Nirvana?' (Fu Dashi) said, 'Cremate it on the top of the mountain.' They asked, 'What if it is not done this way?' (Fu Dashi) said, 'Do not use a coffin to collect it, just build an altar with bricks, move the body on top, surround it with screens, and cover it with crimson. Build a pagoda on top, and guard it with a statue of Maitreya.' They also asked, 'When the Buddhas pass away, they all talk about merits, can we hear about the teacher's origins?' (Fu Dashi) said, 'I came from the fourth heaven (Tushita Heaven) to save you. The second is to assist Shakyamuni (Shakyamuni Buddha), as well as to transmit Pumin, Manjushri (Manjushri Bodhisattva), Huiji, Guanyin (Avalokitesvara Bodhisattva), Hechang, and Ananda (Ananda Venerable) to help together. Therefore, the Mahaprajnaparamita Sutra says that there are Bodhisattvas who come from Tushita Heaven, with sharp roots, and quickly correspond to Prajna, which is myself.' After speaking, he passed away in the lotus position, at the age of seventy-three. On the seventh day, Dharma Master Fameng indeed came with a woven Maitreya Buddha statue and a nine-nipple bell, and guarded the shrine. He disappeared in a moment. In the ninth year of Tianfu in the Jin Dynasty (944), King Qian (Qian Hongzuo, 928-947) opened the pagoda and took out sixteen pieces of spiritual bones.
皆紫金色。及道具十餘事。至府城龍山。建龍華寺。塑像安置。
○三祖僧璨隱皖公山
僧璨。不知何許人。初以處士謁慧可。得度傳法。陳太建元年。自北齊來司空山。遂隱於皖公山。當週武帝毀法。璨深自韜晦。居無常處。積十餘載。人無能知者。
○靜藹法師隱太乙山
初靜藹。聞周武廢教。慨然嘆曰。食周之粟。而忘其事。可謂忠乎。即詣闕求見。極陳毀教禍福報應之事。指證明白。帝為改容。顧既行之詔不可返。因謝遣之。藹退而泣曰。大教厄塞。吾何忍見。遂遁歸終南山。帝欲官之。遣衛士求藹。藹聞。徙入太乙山。號泣七日夜。聲不絕。撰三寶錄二十卷。宣政元年七月。告弟子曰。吾生無補於世。將事捨身。眾號泣。因令侍者出山。藹瀝血書偈一篇。遂坐磐石。留一內衣。自條其肉。佈於石上。引腸胃掛松枝上。五臟皆外見。余筋肉手足頭面咼拆殆盡。以刀割心捧之。端坐而逝。余骸並無遺血。但見白乳傍流。凝于石次。聞者莫不流涕。
(乙未)智覬大師隱天臺山
智覬。居金陵瓦官八年。陳太建七年九月。謝遣徒眾。隱天臺山。時佛隴峰有定光大師。謂弟子曰。不久當有勝善知識。領徒至此。俄而覬至。光曰。還憶疇昔。舉手招引時否。乃共至庵所。其夜聞
【現代漢語翻譯】 現代漢語譯本： 全身都是紫金色，帶著十多件法器。到達府城龍山，建造龍華寺，塑造佛像安放其中。
○三祖僧璨隱居皖公山
僧璨，不知道是哪裡人。起初以隱士的身份拜見慧可（Bodhidharma's successor），得到度化並傳承佛法。陳朝太建元年（569年），從北齊來到司空山，於是隱居在皖公山。當時正值北周武帝毀壞佛教，僧璨深深地隱藏自己，居住沒有固定的地方，過了十多年，沒有人能夠知道他的行蹤。
○靜藹法師隱居太乙山
當初靜藹，聽到周武帝廢除佛教，慨嘆道：『吃著周朝的糧食，卻忘記為周朝做事，這能算是忠誠嗎？』於是前往皇宮求見皇帝，極力陳述毀壞佛教的禍福報應之事，指明事理，非常明白。皇帝為之改變了臉色，但因為已經頒佈的詔令無法更改，於是謝絕並遣送他離開。靜藹退下後哭泣道：『佛教正面臨危難，我怎麼忍心看到。』於是逃遁回到終南山。皇帝想要授予他官職，派遣衛士尋找靜藹。靜藹聽說后，遷入太乙山，號哭了七天七夜，聲音不絕。撰寫了《三寶錄》二十卷。宣政元年（578年）七月，告訴弟子們說：『我活著對世間沒有什麼補益，將要捨身。』眾人號哭。於是命令侍者離開山。靜藹寫了一篇血書偈語，於是坐在磐石上，留下一件內衣，自己用刀割下身上的肉，鋪在石頭上，拉出腸胃掛在松樹枝上，五臟都露在外面，其餘的筋肉手足頭面被割裂得幾乎殆盡。用刀割下心臟捧著，端坐而逝。其餘的骸骨並沒有留下血跡，只見白色的乳汁從旁邊流出，凝結在石頭旁邊。聽到的人沒有不流淚的。
（乙未年）智覬大師隱居天臺山
智覬，居住在金陵瓦官寺八年。陳朝太建七年（575年）九月，辭別遣散徒眾，隱居天臺山。當時佛隴峰有定光大師，對弟子們說：『不久將有非常優秀的善知識，帶領徒弟來到這裡。』不久智覬就到了。定光大師說：『還記得以前嗎？』舉手招引他。於是共同前往庵所。當天晚上聽到...
【English Translation】 English version: Their entire bodies were purple-gold in color, and they carried more than ten implements. They arrived at Longshan in the prefectural city and built Longhua Temple, where they sculpted and enshrined the images.
○ The Third Patriarch Sengcan (僧璨) Secludes Himself on Mount Wan
Sengcan (僧璨), it is not known where he was from. Initially, as a recluse, he visited Huike (慧可) (Bodhidharma's successor), received ordination, and inherited the Dharma. In the first year of the Ta建 era (569 CE) of the Chen Dynasty, he came to Mount Sikong from Northern Qi and then secluded himself on Mount Wan. At the time when Emperor Wu of the Northern Zhou Dynasty was destroying Buddhism, Sengcan deeply concealed himself, living in no fixed place. For more than ten years, no one was able to know his whereabouts.
○ Dharma Master Jingai (靜藹) Secludes Himself on Mount Taiyi
Initially, Jingai (靜藹), upon hearing that Emperor Wu of the Zhou Dynasty had abolished Buddhism, sighed with emotion, saying, 'Eating the grain of Zhou, yet forgetting its affairs, can this be considered loyalty?' He immediately went to the palace to request an audience with the emperor, vehemently stating the matters of karmic retribution for destroying Buddhism, pointing out the truth clearly. The emperor changed his expression because of this, but since the edict had already been issued, it could not be reversed. Therefore, he dismissed Jingai. Jingai retreated and wept, saying, 'The Great Teaching is facing calamity, how can I bear to see it?' He then fled back to Mount Zhongnan. The emperor wanted to grant him an official position and sent guards to seek Jingai. Upon hearing this, Jingai moved into Mount Taiyi, weeping for seven days and nights, his voice unceasing. He compiled the 'Record of the Three Jewels' in twenty volumes. In the first year of the Xuanzheng era (578 CE), in the seventh month, he told his disciples, 'My life has been of no benefit to the world, I will sacrifice my body.' The assembly wept. He then ordered his attendant to leave the mountain. Jingai wrote a verse in blood, then sat on a boulder, leaving behind an inner garment. He cut off his own flesh and spread it on the stone, pulled out his intestines and hung them on pine branches, his five internal organs all exposed. The rest of his muscles, hands, feet, head, and face were almost completely torn apart. He cut out his heart with a knife, held it up, and passed away while sitting upright. No blood was left from the rest of his remains, but white milk flowed from the side, congealing next to the stone. Those who heard of this did not fail to shed tears.
(Year Yiwei) Great Master Zhiyi (智覬) Secludes Himself on Mount Tiantai
Zhiyi (智覬) resided at Waguan Temple in Jinling for eight years. In the seventh year of the Ta建 era (575 CE) of the Chen Dynasty, in the ninth month, he bid farewell to his disciples and secluded himself on Mount Tiantai. At that time, Dharma Master Dingguang (定光) was at Folong Peak and said to his disciples, 'Soon there will be an excellent virtuous friend leading disciples to this place.' Shortly after, Zhiyi arrived. Dingguang said, 'Do you still remember the past?' He raised his hand to beckon him. Then they went together to the hermitage. That night they heard...
空中鐘聲聲曰。是何祥也。曰此是揵槌集僧。得住之相。此峰金地。我已居之。北峰銀地。汝當居焉。覬嘗獨往華領峰坐禪。忽於後夜。大風拔木。迅雷震山。魑魅千群。一形百狀。倏忽轉變。不可稱計。又作父母師僧之形。乍枕乍抱。悲硬流涕。覬安心空寂。深念實相。強軟二緣。所不能動。明星出時。神僧贊曰。制敵勝怨。乃可為勇。能過斯難。無如汝者。既安慰已。復為說法。覬曰。大聖是何法門。當云何學。云何弘宣。答曰。此名一實諦。學之以般若。宣之以大悲。從今已后。自行兼人。吾皆影響。
(丁酉)慧思大師入寂
慧思。住南嶽。有一老宿。令人傳語曰。何不下山。教化眾生。目視雲漢作么。思答曰。三世諸佛。被我一口吞盡。更有甚麼眾生可教化。大建九年六月日。思謂門人曰。若有十人。不惜身命。常修法華般舟唸佛三昧方等懺悔。期于見證者。隨有所須。吾自供給。如無此人。吾即遠去矣。時眾以苦行事難。竟無答者。思乃屏眾入寂。小師靈辨號慟。思開目曰。何得驚動吾耶。癡人出去。即唱佛合掌而逝。顏色如生。異香滿室。
(辛丑)開皇元年復興佛教
周武廢教。辛丑。隋文帝即位。改元開皇。詔五嶽各置僧寺。又于相州戰地。建伽藍一所。帝志思弘法。是
【現代漢語翻譯】 現代漢語譯本：空中傳來鐘聲，聲音說：『這是什麼祥瑞之兆？』回答說：『這是敲擊揵槌（召集僧眾的木槌）集合僧眾，可以安住的象徵。』這座山峰是金地，我已經居住在這裡。北邊的山峰是銀地，你應該居住在那裡。』 覬嘗獨自前往華領峰坐禪，忽然在後半夜，大風拔起樹木，迅猛的雷聲震動山嶽，魑魅（山中精怪）成千上萬，呈現出一百種形態，快速變化，不可計數。又變成父母師僧的形象，一會兒當枕頭一會兒當擁抱，悲傷哭泣。覬安心於空寂，深深地思念實相（佛教用語，指事物真實的本來面目），無論是強硬的還是柔和的因緣，都不能動搖他。 當啟明星出現的時候，神僧讚歎說：『戰勝敵人和怨恨，才可以稱得上是勇猛。能夠度過這樣的難關，沒有人能比得上你。』既安慰了他之後，又為他說法。覬問：『大聖所說的法門是什麼？應當如何學習？如何弘揚宣講？』回答說：『這叫做一實諦（佛教用語，指唯一的真實），用般若（梵文音譯，指智慧）來學習它，用大悲（佛教用語，指慈悲心）來宣講它。從今以後，自己修行也幫助別人修行，我都會有所感應。』
（丁酉(577)）慧思大師圓寂
慧思，住在南嶽。有一位老修行，派人傳話說：『為什麼不下山，教化眾生？眼睛看著天上的雲彩做什麼？』慧思回答說：『三世（過去、現在、未來）諸佛，都被我一口吞盡，還有什麼眾生可以教化？』大建九年（577）六月某日，慧思對門人說：『如果有十個人，不珍惜自己的身命，經常修習法華（《妙法蓮華經》的簡稱）般舟（般舟三昧，一種唸佛法門）唸佛三昧（佛教用語，指專注一境的修行方法）方等懺悔（佛教用語，指懺悔罪業的儀式），期望能夠見到證悟的人，無論他們有什麼需要，我都會自己供給。如果沒有這樣的人，我就要遠去了。』當時眾人因為苦行的事情難以做到，最終沒有人回答。慧思於是屏退眾人入寂（佛教用語，指僧人去世）。小弟子靈辨號啕大哭，慧思睜開眼睛說：『為什麼要驚動我呢？癡人出去。』隨即唱唸佛號，合掌而逝，顏色如同活著的時候一樣，整個房間充滿了奇異的香氣。
（辛丑(581)）開皇元年復興佛教
周武帝廢除佛教。辛丑(581)，隋文帝即位，改年號為開皇。下詔在五嶽（中國的五座名山）各自設定僧寺。又在相州（古代地名）的戰場上，建造一座伽藍（梵文音譯，指寺廟）。隋文帝立志弘揚佛法，就是這樣。
【English Translation】 English version: A bell sound came from the sky, saying, 'What is this auspicious sign?' The answer came, 'This is the sound of striking the gandi (a wooden mallet used to summon monks) to gather the Sangha, a sign of being able to reside here.' This peak is golden land, and I already dwell here. The northern peak is silver land, and you should dwell there.' Ji once went alone to Hualing Peak to meditate. Suddenly, in the latter half of the night, a great wind uprooted trees, and swift thunder shook the mountains. Countless goblins appeared, taking on a hundred forms, changing rapidly and beyond counting. They also transformed into the forms of parents, teachers, and monks, sometimes acting as pillows, sometimes embracing, weeping sadly. Ji kept his mind at peace in emptiness, deeply contemplating the true nature of reality (the true nature of things in Buddhism), and neither forceful nor gentle conditions could move him. When the morning star appeared, the divine monk praised, 'To conquer enemies and resentment is true courage. No one can surpass you in overcoming such difficulties.' After comforting him, he then expounded the Dharma. Ji asked, 'What is the Dharma gate that the Great Sage speaks of? How should one learn it? How should one propagate and preach it?' The answer came, 'This is called the One True Reality (the sole truth in Buddhism), learn it with Prajna (Sanskrit transliteration, referring to wisdom), and propagate it with Great Compassion (compassionate heart in Buddhism). From now on, cultivate yourself and help others cultivate, and I will always respond.'
(DingYou(577)) Great Master Huisi passed away.
Huisi lived in Nanyue. An old practitioner sent someone to say, 'Why don't you descend the mountain and teach sentient beings? What are you doing looking at the clouds in the sky?' Huisi replied, 'The Buddhas of the three times (past, present, and future) have all been swallowed by me in one gulp. What sentient beings are there left to teach?' On a certain day in June of the ninth year of Dajian (577), Huisi said to his disciples, 'If there are ten people who do not cherish their lives and constantly practice the Lotus Sutra (short for the 'Wonderful Dharma Lotus Flower Sutra'), the Pratyutpanna Samadhi (a method of reciting the Buddha's name), the Samadhi (a state of concentrated meditation in Buddhism) of Buddha Recitation, and the Fangdeng Repentance (a ritual for repenting sins in Buddhism), hoping to see enlightenment, I will provide whatever they need. If there are no such people, I will depart far away.' At that time, the crowd found the ascetic practices difficult to accomplish, and no one answered. Huisi then dismissed the crowd and entered Nirvana (passing away of a monk in Buddhism). The young disciple Lingbian wailed loudly. Huisi opened his eyes and said, 'Why do you disturb me? Fool, leave.' Then he chanted the Buddha's name, clasped his hands, and passed away, his complexion as if he were alive, and the entire room was filled with a strange fragrance.
(XinChou(581)) In the first year of Kaihuang, Buddhism was revived.
Emperor Wu of Zhou abolished Buddhism. In XinChou(581), Emperor Wen of Sui ascended the throne and changed the era name to Kaihuang. He issued an edict to establish monasteries in each of the Five Sacred Mountains (the five famous mountains of China). He also built a monastery (Sanskrit transliteration, referring to a temple) on the battlefield of Xiangzhou (ancient place name). Emperor Wen of Sui was determined to propagate the Dharma, and that was how it was.
冬有沙門智周等。赍經二百六十部。應期自西域而還。敕付有司。召人番譯○帝姓楊。名堅。華陰人。生時赤光照室。紫氣滿庭。宅旁有尼寺。尼名智仙。世號神尼。會炎暑。母扇之。寒甚幾絕。尼自外至。謂其父曰。此兒佛天所祐。身如舍利。不可壞也。遂名帝曰那羅延。又曰。兒來處異倫。俗家穢污。可就寺養之。父乃以尼委兒。一日尼外出。母來抱兒。忽見兒化為龍。鱗角已具。驚惶墮地。尼歸見曰。何因妄觸我兒。致令晚得天下。及年七歲。尼告帝曰。汝后大貴。當自東方來。佛法時滅。賴汝而興。帝年十三。方始還家。及周武廢教。尼隱其家。未幾而逝。至是帝果自山東。入為天子。大興佛法。皆如尼言。及登位后。每顧群臣。追念阿阇黎。以為口實。又云。朕興繇佛法。而好食麻豆。前身似從道人中來。繇少時在寺。至今樂聞鐘鼓之聲。
(癸丑)灌頂參智覬大師
灌頂。章安吳氏子。字法雲。始生三月。能隨母稱三寶名。有僧過門。謂其母曰。此子非凡。因以灌頂為名。出家受具。天縱慧解。陳至德癸卯。謁智覬稟受觀法。頓蒙印可。覬命為侍者。隨所住處。悉能受持。
(壬子)道信參三祖僧璨
道信。姓司馬氏。世居河內。后徙斫州廣濟縣。生而超異。幻慕空宗。諸解脫
門。宛如宿習。開皇十二年。信年十四。往禮僧璨曰。愿和尚慈悲。乞與解脫法門。璨曰。誰縛汝。曰無人縛。曰何更救解脫乎。又問。如何是古佛心。曰如今是甚麼心。曰我今無心。曰汝既無心。諸佛豈有耶。信于言下大悟。
(癸丑)二祖慧可示寂
慧可。既付法僧璨已。旋往鄴都。隨宜說法。一音演暢。四眾歸依。如是積三十四載。遂韜光混跡。變易儀相。或入酒肆。或過屠門。或習街談。或隨廝役。人驚問曰。師是道人。何故如是。曰吾自調心。何關汝事。又于管城縣匡救寺三門下。談無上道。聽者林會。時有辯和法師。于寺中講涅槃經。學徒聞可闡法。稍稍引去。辯和不勝其憤。致謗於邑宰翟仲侃。加以非法。可怡然委順。識者謂之償債。時癸丑三月十六日也。年一百七歲。葬磁州滏陽縣東北七十里。
○智覬大師說法玉泉
智覬。至荊州玉泉。入定一大木中。一日有巨蟒。長十餘丈。張口內向。陰魔列陣。炮矢如雨。經一七日。覬無懼色。憫之曰。汝所為者。生死眾業。貪著余福。不自悲悔。言訖。眾妖俱滅。其夕云開月明。見二人威儀如王。前致敬曰。予即關羽。漢末紛亂。九州瓜裂。曹操不仁。孫權自保。予義臣蜀漢。期復帝室。時事相違。有志不遂。死有餘烈。得王此山
【現代漢語翻譯】 門。宛如宿習。（信行禪師）開皇十二年（592年），信年十四，往禮僧璨（三祖禪師）曰：『愿和尚慈悲，乞與解脫法門。』 璨（三祖禪師）曰：『誰縛汝？』 曰：『無人縛。』 曰：『何更救解脫乎？』 又問：『如何是古佛心？』 曰：『如今是甚麼心？』 曰：『我今無心。』 曰：『汝既無心，諸佛豈有耶？』 信（信行禪師）于言下大悟。
（癸丑）二祖慧可（禪宗二祖）示寂
慧可（禪宗二祖），既付法僧璨（三祖禪師）已，旋往鄴都，隨宜說法，一音演暢，四眾歸依。如是積三十四載，遂韜光混跡，變易儀相，或入酒肆，或過屠門，或習街談，或隨廝役。 人驚問曰：『師是道人，何故如是？』 曰：『吾自調心，何關汝事？』 又于管城縣匡救寺三門下，談無上道，聽者林會。時有辯和法師，于寺中講涅槃經，學徒聞可（慧可）闡法，稍稍引去。辯和不勝其憤，致謗於邑宰翟仲侃，加以非法。可（慧可）怡然委順。識者謂之償債。時癸丑三月十六日也。年一百七歲。葬磁州滏陽縣東北七十里。
○智覬（智者大師）大師說法玉泉
智覬（智者大師），至荊州玉泉，入定一大木中。一日有巨蟒，長十餘丈，張口內向，陰魔列陣，炮矢如雨。經一七日，覬（智者大師）無懼色，憫之曰：『汝所為者，生死眾業，貪著余福，不自悲悔。』 言訖，眾妖俱滅。其夕云開月明，見二人威儀如王，前致敬曰：『予即關羽（三國時期蜀漢將領）。漢末紛亂，九州瓜裂，曹操不仁，孫權自保，予義臣蜀漢，期復帝室。時事相違，有志不遂，死有餘烈，得王此山。
【English Translation】 Gate. As if from past habits. In the twelfth year of Kaihuang (592 AD), Xin, at the age of fourteen, went to pay respects to Sengcan (the Third Patriarch) and said, 'I wish the Abbot to be compassionate and grant me the Dharma gate of liberation.' Sengcan (the Third Patriarch) said, 'Who binds you?' He replied, 'No one binds me.' Sengcan said, 'Then why seek liberation?' He further asked, 'What is the mind of the ancient Buddha?' Sengcan replied, 'What is your mind now?' He said, 'I have no mind now.' Sengcan said, 'If you have no mind, how can the Buddhas have one?' Xin (Xinxing Chan Master) had a great awakening upon hearing these words.
(Gui Chou Year) The Second Patriarch Huike (the Second Patriarch of Chan Buddhism) passed away.
Huike (the Second Patriarch of Chan Buddhism), having transmitted the Dharma to Sengcan (the Third Patriarch), returned to Yedu, expounding the Dharma according to circumstances. His single voice resonated widely, and the four assemblies took refuge in him. After thirty-four years, he concealed his light and mingled with the world, changing his appearance. Sometimes he entered wine shops, sometimes he passed through butcher shops, sometimes he engaged in street talk, and sometimes he followed servants. People were surprised and asked, 'Master, you are a Daoist, why do you act like this?' He replied, 'I am cultivating my mind, what does it have to do with you?' Furthermore, at the three gates of Kuangjiu Temple in Guancheng County, he spoke of the unsurpassed Dao, and the listeners gathered like a forest. At that time, Dharma Master Bianhe was lecturing on the Nirvana Sutra in the temple. When the students heard Ke (Huike) expounding the Dharma, they gradually left. Bianhe, unable to contain his anger, slandered him to the magistrate Zhai Zhongkan, accusing him of illegal activities. Ke (Huike) calmly submitted. Those who knew the situation said it was repaying a debt. It was the sixteenth day of the third month of the Gui Chou year. He was one hundred and seven years old. He was buried seventy li northeast of Fuyang County, Cizhou.
○ Great Master Zhiyi (Master Zhiyi) preached the Dharma at Yuquan
Zhiyi (Master Zhiyi) arrived at Yuquan in Jingzhou and entered samadhi in a large tree. One day, there was a giant serpent, more than ten zhang long, with its mouth open inward, and demonic forces arrayed, with cannonballs and arrows like rain. After seven days, Zhiyi (Master Zhiyi) showed no fear and compassionately said, 'What you are doing is creating karmic deeds of birth and death, greedily clinging to residual blessings, without remorse.' As soon as he spoke, all the demons disappeared. That evening, the clouds cleared and the moon was bright, and two people with the dignity of kings appeared, bowing respectfully and saying, 'I am Guan Yu (a general of Shu Han during the Three Kingdoms period). At the end of the Han Dynasty, the land was in chaos, and the nine provinces were divided. Cao Cao was unrighteous, and Sun Quan protected himself. I, a righteous minister of Shu Han, hoped to restore the imperial house. The times were against me, and my ambition was not fulfilled. I died with lingering valor and obtained kingship over this mountain.'
。大德聖師。何枉神足。曰欲於此地建立道場。以報生身之德耳。曰愿哀憫我愚。特垂攝受。此去一舍。山如覆船。其土深厚。弟子當與子平。建寺化供。愿師安禪七日。以須其成。既出定。見湫潭千尺化為平地。棟宇煥麗。巧奪人目。遂領眾入居。演法一日。神白覬曰。弟子今日獲聞出世間法。愿洗心易念。求受皈戒。永為菩提之本。覬授五戒。
○智顗大師示寂
丁巳十一月。晉王遣使。奉迎智顗。顗將行。謂門人曰。吾將往而不返。汝等當成就佛隴南寺。又曰。乃是王家所辦。汝等見之。吾不見也。到剡東石城寺百尺石像前而止。顧侍者曰。吾知命在此。不復前進。輟斤絕弦於今日矣。唱觀無量壽佛經題竟。復曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔者。尚得往生。況戒定薰脩聖行道力。功不唐捐矣。時石佛放大光明。覆滿山谷。門人請曰。未審大師何位何生。曰吾不領眾。必凈六根。損己利他。但登五品。汝問何生者。吾諸師友。待從觀音。皆來迎我。言訖而逝。
(庚申)三祖僧璨傳法道信
道信。依三祖悟道。服勞九載。後於吉州受具戒。侍奉尤謹。僧璨屢試以玄微。知其緣熟。乃付衣法。偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生
【現代漢語翻譯】 現代漢語譯本： 大德聖師，為何屈尊降臨？答道：『我想在此地建立道場，以報答此身之恩德。』（神）說：『愿您哀憐我之愚昧，特別垂憐接納。從這裡過去一舍之地，山如倒扣的船，其土深厚。弟子當與子平，建造寺廟，化導供養。愿聖師在此安心禪定七日，以等待寺廟建成。』（智顗大師）出定后，見千尺深潭化為平地，殿宇煥然一新，精巧絕倫。於是帶領眾人入住，演說佛法一日。神白覬說道：『弟子今日有幸聽聞出世間法，愿洗心革面，求受皈依戒，永遠作為菩提之根本。』（智顗大師）為（神）覬授五戒。
○智顗大師示寂
丁巳年（公元597年）十一月，晉王派遣使者，奉迎智顗大師。智顗大師將要動身時，對門人說：『我將前往而不復返。你們應當成就佛隴南寺。』又說：『乃是王家所辦，你們能見到，我見不到了。』到達剡東石城寺百尺石像前而止步。回頭對侍者說：『我知道我的壽命就在這裡了，不再前進了。』今天就是我生命的終結。唱完《觀無量壽佛經》的題目后，又說：『四十八愿，莊嚴凈土，華池寶樹，容易往生卻無人前往。即使是面臨地獄之苦，只要一念改悔，尚且可以往生，更何況是戒定薰脩，聖行道力，功德不會白費。』當時石佛放出大光明，覆蓋滿山谷。門人請問道：『不知大師是何果位，往生何處？』（智顗大師）說：『我不領眾，必能清凈六根。損己利他，只能登上五品。你們問我往生何處，我的諸位師友，作為觀音菩薩的侍從，都來迎接我了。』說完就圓寂了。
(庚申年)（公元600年）三祖僧璨傳法道信
道信，依止三祖僧璨悟道，服勞九年。后在吉州受具足戒，侍奉更加恭敬。僧璨屢次用玄妙的道理考驗他，知道他的因緣成熟，於是將衣缽和佛法傳授給他。偈語說：『花的種子雖然依賴土地，但從土地中生長出花。如果沒有人播種，花和土地最終都不會有生命。』 English version: The virtuous and holy teacher, why did you deign to descend? (智顗 Zhikai) replied, 'I wish to establish a Dharma assembly here to repay the kindness of this body.' (The spirit) said, 'May you have mercy on my ignorance and especially condescend to accept me. One she (舍, ancient unit of distance) from here, the mountain is like an overturned boat, and its soil is deep. Your disciple will build a temple with Ziping (子平, a name), transform and make offerings. May the teacher peacefully meditate for seven days to await its completion.' After emerging from meditation, (Zhikai) saw the thousand-foot deep pool transformed into flat ground, and the buildings were brand new, with exquisite craftsmanship. Thereupon, he led the assembly to reside there and expounded the Dharma for one day. The spirit Bai Qi (白覬, a name) said, 'Today, your disciple is fortunate to hear the Dharma beyond the world and wishes to cleanse his mind and change his thoughts, seeking to receive the Three Refuges and Five Precepts, forever as the root of Bodhi.' (Zhikai) bestowed the Five Precepts upon (神) Qi.
○ Great Master Zhiyi (智顗, a prominent Buddhist monk) Passes Away
In the eleventh month of the year Ding Si (丁巳) (597 AD), the Prince of Jin (晉王, a royal title) sent an envoy to welcome Zhiyi. As Zhiyi was about to depart, he said to his disciples, 'I will go and not return. You should complete the Fo Longnan Temple (佛隴南寺, a temple name).' He also said, 'It is being done by the royal family; you will see it, but I will not.' He stopped in front of the hundred-foot stone statue at Shicheng Temple (石城寺, a temple name) in Yandong (剡東, a place name). He turned to his attendant and said, 'I know my life is here; I will not go any further.' Today is the end of my life. After chanting the title of the Contemplation Sutra (觀無量壽佛經, a Buddhist scripture), he added, 'The forty-eight vows adorn the Pure Land, the jeweled trees in the lotus ponds are easy to reach, yet no one goes. Even those facing the suffering of hell can still be reborn if they repent with a single thought, let alone those who cultivate through precepts and meditation, whose holy conduct and spiritual power will not be in vain.' At that time, the stone Buddha emitted great light, covering the entire valley. The disciples asked, 'We do not know what position the master holds or where he will be reborn?' (Zhiyi) said, 'If I do not lead the assembly, I will surely purify the six senses. Benefiting others at the expense of oneself, I can only ascend to the fifth rank. If you ask where I will be reborn, my teachers and friends, as attendants of Avalokiteśvara (觀音, Bodhisattva of compassion), have all come to welcome me.' After speaking, he passed away.
(Year Geng Shen) (庚申) (600 AD) The Third Patriarch Sengcan (僧璨, a Chan Buddhist patriarch) Transmits the Dharma to Daoxin (道信, a Chan Buddhist monk)
Daoxin, relying on the Third Patriarch Sengcan, attained enlightenment, serving diligently for nine years. Later, he received the full precepts in Jizhou (吉州, a place name), serving with even greater reverence. Sengcan repeatedly tested him with profound principles, knowing that his karmic conditions were ripe, so he transmitted the robe and Dharma to him. The verse says, 'Although the seed of a flower depends on the earth, the flower grows from the earth. If no one sows the seed, the flower and the earth will ultimately have no life.'
【English Translation】 Modern Chinese Translation: Virtuous and holy teacher, why did you deign to descend? (智顗 Zhikai) replied, 'I wish to establish a Dharma assembly here to repay the kindness of this body.' (The spirit) said, 'May you have mercy on my ignorance and especially condescend to accept me. One she (舍, ancient unit of distance) from here, the mountain is like an overturned boat, and its soil is deep. Your disciple will build a temple with Ziping (子平, a name), transform and make offerings. May the teacher peacefully meditate for seven days to await its completion.' After emerging from meditation, (Zhikai) saw the thousand-foot deep pool transformed into flat ground, and the buildings were brand new, with exquisite craftsmanship. Thereupon, he led the assembly to reside there and expounded the Dharma for one day. The spirit Bai Qi (白覬, a name) said, 'Today, your disciple is fortunate to hear the Dharma beyond the world and wishes to cleanse his mind and change his thoughts, seeking to receive the Three Refuges and Five Precepts, forever as the root of Bodhi.' (Zhikai) bestowed the Five Precepts upon (神) Qi. ○ Great Master Zhiyi (智顗, a prominent Buddhist monk) Passes Away In the eleventh month of the year Ding Si (丁巳) (597 AD), the Prince of Jin (晉王, a royal title) sent an envoy to welcome Zhiyi. As Zhiyi was about to depart, he said to his disciples, 'I will go and not return. You should complete the Fo Longnan Temple (佛隴南寺, a temple name).' He also said, 'It is being done by the royal family; you will see it, but I will not.' He stopped in front of the hundred-foot stone statue at Shicheng Temple (石城寺, a temple name) in Yandong (剡東, a place name). He turned to his attendant and said, 'I know my life is here; I will not go any further.' Today is the end of my life. After chanting the title of the Contemplation Sutra (觀無量壽佛經, a Buddhist scripture), he added, 'The forty-eight vows adorn the Pure Land, the jeweled trees in the lotus ponds are easy to reach, yet no one goes. Even those facing the suffering of hell can still be reborn if they repent with a single thought, let alone those who cultivate through precepts and meditation, whose holy conduct and spiritual power will not be in vain.' At that time, the stone Buddha emitted great light, covering the entire valley. The disciples asked, 'We do not know what position the master holds or where he will be reborn?' (Zhiyi) said, 'If I do not lead the assembly, I will surely purify the six senses. Benefiting others at the expense of oneself, I can only ascend to the fifth rank. If you ask where I will be reborn, my teachers and friends, as attendants of Avalokiteśvara (觀音, Bodhisattva of compassion), have all come to welcome me.' After speaking, he passed away. (Year Geng Shen) (庚申) (600 AD) The Third Patriarch Sengcan (僧璨, a Chan Buddhist patriarch) Transmits the Dharma to Daoxin (道信, a Chan Buddhist monk) Daoxin, relying on the Third Patriarch Sengcan, attained enlightenment, serving diligently for nine years. Later, he received the full precepts in Jizhou (吉州, a place name), serving with even greater reverence. Sengcan repeatedly tested him with profound principles, knowing that his karmic conditions were ripe, so he transmitted the robe and Dharma to him. The verse says, 'Although the seed of a flower depends on the earth, the flower grows from the earth. If no one sows the seed, the flower and the earth will ultimately have no life.'
○隋后獨孤氏。雖處王宮。深厭女質。一心念佛。仁壽辛酉。命終時。永安宮北。種種音樂。自然震響。異香滿室。從空而至。天竺斯那到京。帝問。是何祥瑞。對曰。凈土有佛。號阿彌陀。皇后業高。超登彼國。故現斯瑞耳。
佛祖綱目卷第二十八 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第二十九(律字號)
甲子(隋文帝仁壽四年起)乙丑(煬帝大業元年)丁丑(恭帝義寧元年)戊寅(唐高祖武德元年)丁亥(太宗貞觀元年)庚戌(高宗永徽元年)丙辰(改顯慶)辛酉(改龍朔)癸亥(唐高宗龍朔三年止)
唐。李姓。起高祖武德元年戊寅。止昭宗天祐二年乙丑。二十一主。共二百九十年。
(甲子)三祖僧璨隱居羅浮山
三祖僧璨。既付法道信已。乃告之曰。昔可大師。付吾法后。往鄴都。行化三十年。方終。今吾得汝。何滯此乎。仁壽四年。適羅浮山。嘗著信心銘曰。至道無難。惟嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無欠無餘。良繇取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。惟滯兩邊。寧知一種。一
【現代漢語翻譯】 現代漢語譯本 隋朝的獨孤氏，雖然身處王宮，卻深感厭惡身為女人的身份，一心念佛。在仁壽辛酉年（601年）命終時，永安宮北面，種種音樂自然震響，奇異的香氣充滿房間，從空中而來。天竺（印度）的斯那到達京城，隋文帝問這是什麼祥瑞。斯那回答說：『凈土有一尊佛，名為阿彌陀（無量光佛）。皇后業障消除，超脫登上了那個國度，所以顯現這樣的祥瑞啊。』
《佛祖綱目》卷第二十八
《佛祖綱目》卷第二十九(律字號)
甲子（隋文帝仁壽四年，604年起）乙丑（煬帝大業元年，605年）丁丑（恭帝義寧元年，617年）戊寅（唐高祖武德元年，618年）丁亥（太宗貞觀元年，627年）庚戌（高宗永徽元年，650年）丙辰（改顯慶，656年）辛酉（改龍朔，661年）癸亥（唐高宗龍朔三年止，663年）
唐朝，李姓。從高祖武德元年戊寅年（618年）開始，到昭宗天祐二年乙丑年（905年）為止，共有二十一位君主，共計二百九十年。
（甲子，604年）三祖僧璨隱居羅浮山
三祖僧璨，既然已經將佛法傳給道信，就告訴他說：『過去可大師，將佛法傳給我之後，前往鄴都，行教化三十年，才圓寂。現在我得到了你，為何還要滯留在這裡呢？』仁壽四年（604年），前往羅浮山。曾經寫下《信心銘》說：『至高的道並不難，只是害怕有所選擇。只要不憎恨也不喜愛，就能洞然明白。哪怕只有毫釐的差別，也如同天地般懸隔。想要讓真理顯現於眼前，就不要存在順從或違逆的想法。違逆和順從相互爭鬥，這就是心的病癥。不認識玄妙的旨意，徒勞地念經靜坐也是枉然。圓滿如同太虛空，沒有欠缺也沒有剩餘。正是由於有所取捨，所以才不如本來的狀態。不要追逐有緣的事物，不要安住在空無的忍耐中。以一種平等的心懷，泯滅一切，自然而然地達到止境。停止動念是爲了歸於止境，但停止反而更加動盪。只是停留在兩邊，哪裡知道那唯一的真理。』
【English Translation】 English version During the Sui Dynasty, Lady Dugu, although residing in the royal palace, deeply detested her female form and single-mindedly recited the Buddha's name. In the Xin-You year of the Renshou era (601 AD), at the time of her death, north of Yong'an Palace, various musical sounds naturally resonated, and an extraordinary fragrance filled the room, coming from the sky. Sina from Tianzhu (India) arrived in the capital, and Emperor Wen asked what this auspicious sign was. Sina replied, 'In the Pure Land, there is a Buddha named Amitabha (Infinite Light Buddha). The Empress has eliminated her karmic obstacles and transcended to that realm, hence the appearance of such an auspicious sign.'
The Comprehensive Mirror of the Buddha Ancestors, Volume 28
The Comprehensive Mirror of the Buddha Ancestors, Volume 29 (Law Category)
Jiazi (beginning in the 4th year of Emperor Wen of Sui's Renshou era, 604 AD), Yichou (1st year of Emperor Yang's Daye era, 605 AD), Dingchou (1st year of Emperor Gong's Yining era, 617 AD), Wuyin (1st year of Emperor Gaozu of Tang's Wude era, 618 AD), Dinghai (1st year of Emperor Taizong's Zhenguan era, 627 AD), Gengxu (1st year of Emperor Gaozong's Yonghui era, 650 AD), Bingchen (changed to Xianqing, 656 AD), Xinyou (changed to Longshuo, 661 AD), Guihai (ending in the 3rd year of Emperor Gaozong of Tang's Longshuo era, 663 AD)
The Tang Dynasty, with the surname Li. Starting from the Wuyin year, the 1st year of Emperor Gaozu's Wude era (618 AD), and ending in the Yichou year, the 2nd year of Emperor Zhaozong's Tianyou era (905 AD), there were a total of twenty-one rulers, spanning a total of two hundred and ninety years.
(Jiazi, 604 AD) The Third Patriarch Sengcan lived in seclusion on Mount Luofu
The Third Patriarch Sengcan, having already transmitted the Dharma to Daoxin, told him, 'In the past, Great Master Ke, after transmitting the Dharma to me, went to Yedu and propagated the teachings for thirty years before passing away. Now that I have obtained you, why should I remain here?' In the fourth year of the Renshou era (604 AD), he went to Mount Luofu. He once wrote the 'Inscription on Faith in Mind,' saying: 'The Great Way is not difficult; it only avoids picking and choosing. Simply do not hate or love, and it will be clearly understood. Even a hair's breadth of difference is like heaven and earth being separated. If you want it to appear before you, do not harbor thoughts of compliance or resistance. Compliance and resistance contending with each other is a disease of the mind. Not recognizing the profound meaning, it is futile to laboriously recite scriptures and meditate in stillness. It is round like the great void, without lack or excess. It is precisely because of taking and discarding that it is not as it should be. Do not pursue things with conditions, do not dwell in the patience of emptiness. With a single, equal mind, extinguish everything, and naturally reach the end. Stopping movement is to return to stillness, but stopping only makes it more agitated. Merely dwelling on both sides, how can one know the one true reality?'
種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆繇妄見。不用求真。惟須息見。二見不住。慎莫追尋。才有是非。紛然失心。二繇一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能繇境滅。境逐能沉。境繇能境。能繇境能。欲知兩段。原是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良繇斟酌。夢幻空花。何勞把捉。得失是非。一時放卻。眼若不寐。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。惟言不二。不二皆同。無不包容。十
方智者。皆入此宗。宗非延促。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如是。何慮不畢。信心不二。不二信心。言語道斷。非去來今○智舜。入廬山。踵慧遠凈業。大業初。講觀經畢。即示疾。見鸚鵡孔雀唸佛法僧。出微妙音。告弟子曰。我今日往生矣。言訖安然而逝。
(丙寅)三祖僧璨示寂
僧璨。說法三十餘年。絕口不談其姓族鄉邑。嘗語道信曰。有人借問。勿道於我處得法。仁壽四年。適羅浮山。優遊二載。大業二年。旋歸舒州山谷寺。逾月。士民奔趨。大設檀供。璨為四眾。廣宣心要。訖於法會。大樹下合掌立化。是歲十月十五日也。至唐天寶間。河南尹李常。啟璨墓。阇維。得五色舍利三百粒。以百粒出己俸建塔。百粒贈荷澤。百粒隨身。
(甲申)四祖道信開法破頭山
丁丑。道信領徒抵吉州。值群盜圍城。七旬不解。萬衆惶怖。信愍之。教合城念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。遂引去。武德二年。說法于螺川。七年。返蘄州。住破頭山。學侶云臻。
(戊子)道綽法師往生凈土
道綽。并州人。出家習經論。晚事
【現代漢語翻譯】 現代漢語譯本： 『方智』（Fang Zhi，指具有智慧的人）的人，都進入這個『宗』（Zong，指禪宗）。『宗』（Zong）並非時間上的長短，一念即是萬年，無處不在，十方世界就在眼前。極小與極大相同，忘卻一切境界。極大與極小相同，看不見邊際。有即是無，無即是有。如果不是這樣，必定不必執守。一即一切，一切即一。只要能夠這樣，何必擔心不能完成（修行）？信心不二，不二的信心，言語無法表達，超越過去、現在、未來。 智舜（Zhi Shun）禪師，進入廬山，追隨慧遠（Hui Yuan）大師的凈土事業。隋朝大業（605-618）初年，講完《觀經》后，就示現疾病。看見鸚鵡、孔雀唸誦佛、法、僧，發出微妙的聲音。告訴弟子們說：『我今天就要往生了。』說完安詳地去世了。
（丙寅年）（606年）三祖僧璨（Seng Can）示寂
僧璨（Seng Can）說法三十多年，從不談論他的姓氏、家族和家鄉。曾經對道信（Dao Xin）說：『如果有人問起，不要說你從我這裡得到佛法。』隋朝仁壽四年（604年），前往羅浮山，悠閒地度過了兩年。大業二年（606年），返回舒州山谷寺。一個月后，士人和百姓蜂擁而至，大設齋供。僧璨（Seng Can）為四眾弟子，廣泛宣講心要。法會結束后，在大樹下合掌站立而化。那年是十月十五日。到了唐朝天寶年間（742-756），河南尹李常（Li Chang）開啟僧璨（Seng Can）的墓，火化后，得到五色舍利三百粒。用一百粒用自己的俸祿建造佛塔，一百粒贈送給荷澤（Heze），一百粒隨身攜帶。
（甲申年）（624年）四祖道信（Dao Xin）在破頭山開法
丁丑年（617年），道信（Dao Xin）帶領弟子到達吉州，正趕上盜賊圍城，七十天沒有解除。眾人非常恐慌。道信（Dao Xin）憐憫他們，教全城人唸誦摩訶般若。當時賊寇從城墻上望去，好像有神兵，於是互相說道：『城內必定有異人。』就撤退了。唐朝武德二年（619年），在螺川說法。武德七年（624年），返回蘄州，住在破頭山，學徒紛紛前來。
（戊子年）（628年）道綽（Dao Chuo）法師往生凈土
道綽（Dao Chuo），并州人。出家學習經論，晚年從事凈土修行。
【English Translation】 English version: Those with 'Fang Zhi' (方智, meaning those with wisdom) all enter this 'Zong' (宗, referring to the Zen school). The 'Zong' (宗) is not about the length of time; one thought is ten thousand years, omnipresent, the ten directions are before one's eyes. The extremely small is the same as the extremely large, forgetting all realms. The extremely large is the same as the extremely small, unable to see the boundaries. Existence is non-existence, non-existence is existence. If it is not like this, then there is no need to adhere to it. One is all, all is one. As long as one can be like this, why worry about not completing (cultivation)? Faith is non-dual, non-dual faith, words cannot express, transcending the past, present, and future. Chan Master Zhi Shun (智舜) entered Mount Lu, following Master Hui Yuan's (慧遠) Pure Land practice. In the early years of the Sui Dynasty's Daye period (605-618), after finishing lecturing on the 'Contemplation Sutra', he manifested illness. He saw parrots and peacocks reciting the Buddha, Dharma, and Sangha, emitting subtle sounds. He told his disciples: 'I am going to be reborn today.' After speaking, he passed away peacefully.
(Bingyin Year) (606 AD) The Third Patriarch Seng Can (僧璨) passed away.
Seng Can (僧璨) preached the Dharma for more than thirty years, never talking about his surname, family, or hometown. He once said to Dao Xin (道信): 'If someone asks, do not say that you obtained the Dharma from me.' In the fourth year of the Renshou period of the Sui Dynasty (604 AD), he went to Mount Luofu, spending two years leisurely. In the second year of the Daye period (606 AD), he returned to Shuzhou Shangu Temple. A month later, scholars and people flocked to make offerings. Seng Can (僧璨) widely preached the essentials of the mind to the fourfold assembly. After the Dharma assembly, he stood under a large tree with his palms together and transformed. That year was the fifteenth day of the tenth month. During the Tianbao period of the Tang Dynasty (742-756 AD), Li Chang (李常), the governor of Henan, opened Seng Can's (僧璨) tomb, cremated him, and obtained three hundred grains of five-colored relics. He used one hundred grains to build a pagoda with his salary, one hundred grains were given to Heze (荷澤), and one hundred grains were carried with him.
(Jiashen Year) (624 AD) The Fourth Patriarch Dao Xin (道信) opened the Dharma at Potou Mountain.
In the Dingchou year (617 AD), Dao Xin (道信) led his disciples to Jizhou, encountering bandits besieging the city, which lasted for seventy days. The people were very frightened. Dao Xin (道信) had compassion for them and taught the entire city to recite Maha Prajna. At that time, the bandits looked at the city walls and saw what appeared to be divine soldiers, so they said to each other: 'There must be extraordinary people inside the city.' So they withdrew. In the second year of the Wude period of the Tang Dynasty (619 AD), he preached the Dharma in Luochuan. In the seventh year of the Wude period (624 AD), he returned to Qizhou and lived in Potou Mountain, where students flocked to him.
(Wuzi Year) (628 AD) Dharma Master Dao Chuo (道綽) was reborn in the Pure Land.
Dao Chuo (道綽) was from Bingzhou. He left home to study the scriptures and treatises, and in his later years engaged in Pure Land practice.
瓚禪師學禪。又篤志凈土。有僧定中見綽數珠。如七寶大山。平居為眾講十六觀經。將二百遍。人各掐珠。口稱佛號。或時散席。響彌林谷。六時禮敬。初不廢缺。唸佛日以七萬為限。貞觀二年四月八日歸寂。聞而赴者。滿於山寺。見化佛住空。天花下散焉○僧炫。并州人。初念慈氏。期生內院。年九十遇道綽。始迴心唸佛。日禮千拜。一心無怠。後有疾。告弟子曰。阿彌陀佛授我香衣。觀音勢至示我寶手。吾其行矣。言訖而逝。七日異香不散。時有啟芳圓果二法師。目擊斯事。乃于悟真寺。共折楊枝于觀音手中。誓曰。若於凈土有緣。當七日不萎。至期益茂。芳果慶忭。晝夜觀念不捨。忽覺臨七寶池。入大寶帳。見佛及二大士坐寶蓮臺。光明輝映。芳果作禮。佛云。念我名者。皆生我國。又聞釋迦世尊。與文殊菩薩。以梵音聲。稱讚凈土。復見三道寶階。其一白衣。其二道俗相半。其三惟僧也。云皆至心念佛者。得生此土耳。后五日忽聞鐘聲。曰鐘聲我輩事也。俱時化去○明瞻。隱居太乙山智炬寺。晚歲克志安養。貞觀二年十月。知命將盡。入京就興善寺設齋。辭別道俗。時僕射房玄齡杜如晦皆與焉。即返智炬寺。整威儀唸佛。遽曰。阿彌陀佛來也。二大士亦至。竦身合掌而化。
(庚寅)四祖道信傳法法融
【現代漢語翻譯】 現代漢語譯本 瓚禪師學習禪宗，又一心向往凈土宗。有僧人在禪定中看見道綽（唐代凈土宗大師）的念珠，像七寶大山一樣。瓚禪師平時為大眾講解《十六觀經》，將近二百遍。人們各自掐著念珠，口中稱念佛號，有時散席后，唸佛的聲音響徹山谷。他每天六時都進行禮敬，從不間斷，唸佛每天以七萬聲為限。貞觀二年（628年）四月八日圓寂，聽到訊息趕來的人，擠滿了山寺。人們看見化佛停留在空中，天花紛紛落下。 僧人炫，并州人，最初唸誦慈氏菩薩（彌勒菩薩），期望往生兜率內院。九十歲時遇到道綽（唐代凈土宗大師），才回心轉意念佛，每天禮拜一千次，一心一意毫不懈怠。後來生病，告訴弟子說：『阿彌陀佛授予我香衣，觀音菩薩、大勢至菩薩向我展示寶手，我將要往生了。』說完就去世了。七天後異香不散。當時有啟芳、圓果兩位法師，親眼目睹此事，於是在悟真寺，共同折下楊枝放在觀音菩薩手中，發誓說：『如果與凈土有緣，應當七天不枯萎。』到期后楊枝更加茂盛，啟芳、圓果慶幸歡喜，晝夜不停地念佛。忽然覺得來到七寶池，進入大寶帳，看見佛和二大士（觀音菩薩、大勢至菩薩）坐在寶蓮臺上，光明輝映。啟芳、圓果作禮，佛說：『唸誦我名號的人，都將往生我的國度。』又聽到釋迦世尊，與文殊菩薩，用梵音聲，稱讚凈土。又看見三道寶階，其中一道是白衣（在家居士），一道是道士和僧人各佔一半，一道只有僧人。他們都說都是至心念佛的人，才能往生此土。』五天後忽然聽到鐘聲，說『鐘聲是為我們而鳴的。』隨即同時化去。 明瞻，隱居在太乙山智炬寺，晚年立志往生安養凈土。貞觀二年（628年）十月，知道壽命將盡，前往京城到興善寺設齋，辭別道俗。當時僕射房玄齡、杜如晦都在場。隨即返回智炬寺，整理好儀容唸佛，忽然說：『阿彌陀佛來了，二大士（觀音菩薩、大勢至菩薩）也到了。』挺直身體合掌而化。 （庚寅）四祖道信將佛法傳給法融。
【English Translation】 English version Chan Master Zan studied Chan Buddhism and also aspired to Pure Land Buddhism. A monk saw Daochuo's (a Pure Land master in the Tang Dynasty) prayer beads in meditation, like a mountain of seven treasures. Chan Master Zan usually lectured on the Sixteen Contemplations Sutra to the public nearly two hundred times. People each held prayer beads and recited the Buddha's name. Sometimes after the session, the sound of reciting Buddha's name echoed through the valleys. He paid homage six times a day without fail, and limited his daily recitation of the Buddha's name to 70,000 times. He passed away on April 8th of the second year of Zhenguan (628 AD). Those who heard the news and rushed to the scene filled the mountain temple. People saw a manifested Buddha staying in the sky, and heavenly flowers scattered down. Monk Xuan, a native of Bingzhou, initially recited the name of Maitreya Bodhisattva (Cishi) hoping to be reborn in the inner court of Tushita Heaven. At the age of ninety, he met Daochuo (a Pure Land master in the Tang Dynasty) and then turned his mind to reciting the Buddha's name, bowing a thousand times a day, wholeheartedly and without懈怠. Later, when he fell ill, he told his disciples: 'Amitabha Buddha has given me fragrant robes, and Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva have shown me their precious hands. I am about to depart.' After saying this, he passed away. After seven days, the strange fragrance did not dissipate. At that time, Dharma Masters Qifang and Yuanguo witnessed this event and, at Wuzhen Temple, together broke off a willow branch and placed it in the hands of Avalokiteshvara Bodhisattva, vowing: 'If we have a connection with the Pure Land, it should not wither for seven days.' By the deadline, the willow branch had become even more lush. Qifang and Yuanguo rejoiced and recited the Buddha's name day and night without ceasing. Suddenly, they felt they had arrived at the Seven Treasure Pond and entered the Great Treasure Tent, seeing the Buddha and the two great Bodhisattvas (Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva) sitting on treasure lotus platforms, their light shining brightly. Qifang and Yuanguo paid homage, and the Buddha said: 'Those who recite my name will all be reborn in my land.' They also heard Shakyamuni Buddha and Manjushri Bodhisattva praising the Pure Land in Sanskrit. They also saw three paths of treasure steps, one with laypeople in white, one with half monks and half laypeople, and one with only monks. They all said that only those who sincerely recite the Buddha's name can be reborn in this land.' Five days later, they suddenly heard the sound of a bell, saying, 'The bell is ringing for us.' Then they transformed and departed at the same time. Mingzhan, living in seclusion at Zhiju Temple on Mount Taiyi, in his later years resolved to be reborn in the Land of Bliss. In October of the second year of Zhenguan (628 AD), knowing that his life was coming to an end, he went to the capital to set up a vegetarian feast at Xingshan Temple, bidding farewell to monks, nuns, and laypeople. At that time, the ministers Fang Xuanling and Du Ruhui were both present. He then returned to Zhiju Temple, arranged his robes and recited the Buddha's name, suddenly saying: 'Amitabha Buddha is coming, and the two great Bodhisattvas (Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva) have also arrived.' He straightened his body, put his palms together, and transformed. (Gengyin) The Fourth Patriarch Daoxin transmitted the Dharma to Farong.
法融。延陵韋氏子。年十九學通經史。尋閱大部般若。曉達真空。忽一日嘆曰。儒道世典。非究竟法。般若正觀。出世舟航。遂隱茅山。投師落髮。后入牛頭山幽棲寺北巖石室。有百鳥銜花之異。貞觀四年。道信遙觀氣象。知彼山有異人。乃躬自尋。訪問寺僧。此間有道人否。曰出家兒。那個不是道人。曰阿那個是道人。僧無對。別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人。信遂入山。見融端坐自若。曾無所顧。信曰。在此作么。曰觀心。曰觀是何人。心是何物。融無對。便起作禮曰。大德高棲何所。曰貧道不決所止。或東或西。曰還識道信大師否。曰何以問他。曰向德滋久。冀一瞻禮。曰即貧道是也。曰因何降此。曰特來相訪。莫更有宴息之處否。融指後面曰。別有小庵。遂引信至庵所。繞庵惟見虎狼之類。信乃舉兩手作怖勢。融曰。猶有這個在。曰這個是什麼。融無對。少選信卻于融宴坐石上。書一佛字。融睹之悚然。信曰。猶有這個在。融未曉。乃稽首請說心要。信曰。百千法門。同歸方寸。河沙妙德。總在心源。一切戒門定門慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠
【現代漢語翻譯】 現代漢語譯本： 法融，是延陵韋氏的兒子。年輕時就精通經書史籍，後來閱讀大量的《般若經》，領悟了真空的道理。有一天，他感嘆道：『儒家和道家的世俗經典，不是究竟的解脫之法。《般若》的正觀，才是出離世間的舟船。』於是隱居在茅山，拜師剃度。之後進入牛頭山幽棲寺北巖石室。有百鳥銜花的奇異景象。貞觀四年（630年），道信遙觀天象，知道那座山有異人，於是親自去尋找，向寺里的僧人打聽：『這裡有得道之人嗎？』僧人說：『出家人，哪個不是得道之人？』道信問：『那麼，哪個才是得道之人？』僧人無言以對。另一個僧人說：『從這裡往山裡走十里左右，有個懶融，見人不起來，也不合掌，或許是得道之人。』道信於是進山，見到法融端坐自若，毫不理會。道信問：『你在這裡做什麼？』法融說：『觀心。』道信問：『觀的是什麼人？心是什麼東西？』法融無言以對，便起身作禮說：『大德您在哪裡修行？』道信說：『貧道沒有固定的住所，有時在東，有時在西。』道信問：『您認識道信大師嗎？』法融問：『你問他做什麼？』道信說：『仰慕他很久了，希望能瞻仰一下。』法融說：『我就是。』道信問：『您為何降臨此地？』道信說：『特來拜訪。莫非沒有可以休息的地方嗎？』法融指著後面說：『另有小庵。』於是引導道信到庵所。繞著庵，只見虎狼之類的動物。道信於是舉起雙手，做出害怕的樣子。法融說：『你還有這個在啊。』道信問：『這個是什麼？』法融無言以對。過了一會兒，道信卻在法融宴坐的石頭上，寫了一個『佛』字。法融看到後感到恐懼。道信說：『你還有這個在啊。』法融不明白，於是叩頭請求開示心要。道信說：『百千法門，最終都歸於方寸（指心）。恒河沙數般的妙德，都在心源之中。一切戒門、定門、慧門，神通變化，都自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如夢幻。沒有三界可以出離，沒有菩提可以追求。人和非人，自性與現象平等。大道虛空曠遠。』
【English Translation】 English version: Fa-rong was the son of the Wei family of Yanling. In his youth, he was well-versed in classics and histories. Later, he read extensively the Prajna Sutras, understanding the principle of emptiness. One day, he sighed and said, 'The secular classics of Confucianism and Taoism are not the ultimate methods of liberation. The correct contemplation of Prajna is the boat for transcending the world.' Thereupon, he secluded himself in Maoshan, taking a teacher and shaving his head. Afterwards, he entered the northern rock chamber of Youqi Temple on Niutou Mountain. There was a strange phenomenon of hundreds of birds carrying flowers. In the fourth year of the Zhenguan era (630 AD), Dao-xin observed the celestial phenomena from afar and knew that there was an extraordinary person on that mountain. So he went to search for him personally, inquiring of the monks in the temple, 'Is there a person of the Way here?' The monks said, 'Every monk is a person of the Way.' Dao-xin asked, 'Then, which one is the person of the Way?' The monks were speechless. Another monk said, 'About ten li into the mountains from here, there is a Lazy Rong, who does not rise to greet people and does not put his palms together. Perhaps he is a person of the Way.' Dao-xin then entered the mountain and saw Fa-rong sitting upright and unconcerned. Dao-xin asked, 'What are you doing here?' Fa-rong said, 'Contemplating the mind.' Dao-xin asked, 'Who is contemplating? What is the mind?' Fa-rong was speechless, then rose and bowed, saying, 'Great Virtue, where do you reside?' Dao-xin said, 'This poor monk has no fixed abode, sometimes east, sometimes west.' Dao-xin asked, 'Do you know Master Dao-xin?' Fa-rong asked, 'Why do you ask about him?' Dao-xin said, 'I have admired him for a long time, hoping to have a glimpse of him.' Fa-rong said, 'I am he.' Dao-xin asked, 'Why have you descended to this place?' Dao-xin said, 'I have come especially to visit. Is there perhaps a place to rest?' Fa-rong pointed behind him and said, 'There is another small hermitage.' Then he led Dao-xin to the hermitage. Around the hermitage, only tigers and wolves were seen. Dao-xin then raised both hands, making a gesture of fear. Fa-rong said, 'You still have this.' Dao-xin asked, 'What is this?' Fa-rong was speechless. After a while, Dao-xin wrote the word 'Buddha' on the stone where Fa-rong was sitting. Fa-rong was frightened when he saw it. Dao-xin said, 'You still have this.' Fa-rong did not understand, so he bowed and asked for the essential teachings of the mind. Dao-xin said, 'The hundreds and thousands of Dharma gates all return to the square inch (referring to the mind). The wonderful virtues like the sands of the Ganges are all in the source of the mind. All the precepts, samadhi, and wisdom gates, supernatural powers and transformations, are all fully possessed within yourself, not separate from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms to escape, no Bodhi to seek. Humans and non-humans have equal nature and characteristics. The Great Way is empty and vast.'
。絕思絕慮。如是之法。汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪瞋。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。快樂無憂。故名為佛。曰心既具足。何者是佛。何者是心。曰非心不問佛。問佛非不心。曰既不許作觀行。于境起時。如何對治。曰境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者。紹汝玄化。信付法訖。遂返雙峰。(即破頭山)○道信住雙峰山中。有一老僧。日惟種松。人呼為栽松道者。謂信曰。法道可得聞乎。曰汝已年邁。脫有聞。其能廣化耶。儻能再來。吾尚可遲汝。道者遂諾乃出山。行至黃梅縣濁港。見一女子浣衣。揖曰。寄宿得否。曰我有父母。可往求之。曰汝諾我乎。曰諾。道者還山。危坐而化。女周氏之季也。歸輒有孕。父母惡而逐之。女無所歸。傭紡里中。已而生一子。以為不祥。因拋水中。明日見之。跏趺波間。溯流而上。遂收養成童。七歲隨母乞食。往來黃梅道中。一日信往黃梅。路逢兒戲。問曰。汝何姓。曰姓即有。
【現代漢語翻譯】 現代漢語譯本 斷絕思慮。這樣的法，你現在已經得到了，不再缺少什麼，和佛有什麼區別？沒有其他的法了。你只要任心自在，不要作意觀想，也不要澄凈心念，不要生起貪婪和嗔恨，不要懷有憂愁和顧慮，坦蕩無礙，任意縱橫，不做各種善事，也不做各種惡事，行走、站立、坐著、躺著，接觸到什麼，遇到什麼，都是佛的妙用，快樂無憂，所以稱為佛。問：『心既然具足一切，那麼什麼是佛？什麼是心？』答：『不是心就不能問佛，問佛就離不開心。』問：『既然不許作意觀想，那麼在境界生起的時候，如何對治？』答：『境緣沒有好壞，好壞在於心。心如果不強加分別，虛妄的情感從哪裡生起？虛妄的情感既然不生起，真心自然普遍知曉。』你只要隨心自在，不再需要對治，就叫做常住法身，沒有變異。我從璨大師那裡接受了頓教法門，現在傳授給你。你現在仔細聽我的話，只住在這座山裡，以後當有五位通達的人，繼承你的玄妙教化。』說完授法完畢，於是返回雙峰山（即破頭山）。 道信住在雙峰山中，有一位老僧，每天只是種植松樹，人們稱他為栽松道者。他對道信說：『佛法可以聽聞嗎？』道信說：『你已經年老，即使聽聞了，又能廣泛教化嗎？如果能夠再來，我還可以等待你。』道者於是答應，然後離開山，走到黃梅縣濁港，看見一個女子在浣洗衣物，拱手說：『可以借宿嗎？』女子說：『我有父母，可以去求他們。』道者說：『你答應我嗎？』女子說：『答應。』道者回到山中，端坐而化。這個女子是周氏的小女兒。回家后就懷孕了，父母厭惡而驅逐她。女子無處可歸，在村裡做傭工紡紗。不久生下一個兒子，認為是不祥之兆，於是把他拋到水中。第二天去看，看見他結跏趺坐在水波中，逆流而上。於是收養他，長大后成為童子。七歲時跟隨母親乞討，往來於黃梅的路上。一天，道信前往黃梅，在路上遇到一群孩子在玩耍，問道：『你姓什麼？』答道：『姓是有的，』
【English Translation】 English version Cut off thoughts and deliberations. Such a Dharma, you have now attained, lacking nothing more. What difference is there between you and a Buddha? There is no other Dharma. You only need to let your mind be free and at ease, do not engage in intentional contemplation, nor purify your mind. Do not give rise to greed and anger, nor harbor sorrow and worries. Be open and unhindered, free to move in any direction. Do not perform various good deeds, nor perform various evil deeds. Whether walking, standing, sitting, or lying down, whatever you encounter, whatever circumstances you meet, all are the wondrous functions of the Buddha, joyful and without worry. Therefore, it is called Buddha. Question: 'Since the mind is complete in itself, then what is Buddha? What is mind?' Answer: 'Without mind, one cannot ask about Buddha; asking about Buddha cannot be separated from mind.' Question: 'Since intentional contemplation is not allowed, how should one deal with arising circumstances?' Answer: 'Circumstances have no good or bad; good and bad arise from the mind. If the mind does not impose distinctions, from where do deluded emotions arise? Since deluded emotions do not arise, the true mind naturally knows everything.' You only need to let your mind be free and at ease, no longer needing to counteract anything. This is called the permanent Dharma body, without change. I received the sudden enlightenment Dharma gate from Great Master Can (大師璨), and now I transmit it to you. Now, listen carefully to my words, and only stay in this mountain. In the future, there will be five enlightened ones who will inherit your profound teachings.' After transmitting the Dharma, he returned to Shuangfeng Mountain (雙峰山) (i.e., Potou Mountain (破頭山)). Daoxin (道信) lived in Shuangfeng Mountain (雙峰山). There was an old monk who only planted pine trees every day. People called him the Pine-Planting Daoist (栽松道者). He said to Daoxin (道信): 'Can the Dharma be heard?' Daoxin (道信) said: 'You are already old. Even if you hear it, can you widely teach it? If you can come again, I can still wait for you.' The Daoist (道者) then agreed and left the mountain. He went to Zhuogang (濁港) in Huangmei County (黃梅縣) and saw a woman washing clothes. He bowed and said: 'Can I stay for the night?' The woman said: 'I have parents. You can ask them.' The Daoist (道者) said: 'Do you promise me?' The woman said: 'I promise.' The Daoist (道者) returned to the mountain and sat upright in meditation and passed away. This woman was the youngest daughter of the Zhou family (周氏). After returning home, she became pregnant. Her parents hated her and drove her away. The woman had nowhere to go and worked as a hired spinner in the village. Soon she gave birth to a son, thinking it was an ominous sign, so she threw him into the water. The next day, she went to see him and saw him sitting in the lotus position in the waves, going upstream. So she took him in and raised him. When he grew up, he became a child monk. At the age of seven, he followed his mother begging for food, going back and forth on the road to Huangmei (黃梅). One day, Daoxin (道信) went to Huangmei (黃梅) and met a group of children playing on the road. He asked: 'What is your surname?' He replied: 'There is a surname,'
不是常姓。曰是何姓。曰是佛性。曰汝無姓耶。曰性空故無。信知其不昧。即俾侍者至母所。乞令出家。母以宿緣故。逐舍為弟子。信與剃度。名曰弘忍。
(壬辰)灌頂法師往生凈土(天臺宗)
灌頂。住天臺。嘗著涅槃玄義二卷疏二十卷。仙居樂安嶺南曰。安洲溪流湍急。歲常溺人。頂誓曰。若此溪坦平。當於此講經。旬浹間。白沙遍涌。平如玉鏡。乃講光明法華。以答靈惠。頂每宴坐。有天花。飄墜其側。壬辰八月示疾。室有異香。臨終命弟子曰。經云。世尊入滅。多爇名香。其煙如雲。汝今可多焚香。吾將去矣。因遺誡。忽起合掌。稱阿彌陀佛二大士名。奄然而化○玄奘。緱氏人。姓陳。少出家。年十一誦維摩法華。卓然自立。不偶時流。二十一講心論。不窺文相。涌注不窮。時號神人。貞觀三年冬。表請往西域取經。太宗不許。遂潛出玉關。至罽賓國。從僧伽論師。決俱舍因明大毗婆沙等論。至大林國。從婆羅門。學中論及異道典籍。時婆羅門七百餘歲。至仆底國。從伏光法師。學對法宗顯理門等論。至那伽羅國。從月胄論師。學眾事分毗婆沙。至祿勒那國。從阇那屈多三藏。學經部毗婆沙及薩婆多部辨真等論。至麹阇國。從毗邪屖那三藏。學二毗婆沙。王有勝兵十萬。雄冠西域。奘與胡商八
{ "translations": [ "現代漢語譯本：", "不是常姓。慧能問道：『那麼是什麼姓？』 五祖弘忍答道：『是佛性。』 慧能又問：『我沒有姓嗎？』 弘忍答道：『因為性是空性的，所以無姓。』 慧能相信並瞭解佛性是不虛妄的。於是弘忍讓侍者去慧能母親那裡，請求允許慧能出家。慧能的母親因為過去世的因緣，就答應了，讓慧能捨俗成為弟子。弘忍為慧能剃度，取名為弘忍。", "", "（壬辰年(632)）灌頂法師往生凈土（天臺宗）", "", "灌頂，住在天臺山。曾經撰寫《涅槃玄義》二卷，《疏》二十卷。在仙居樂安嶺南，有一條叫做安洲的溪流，水流湍急，每年都有人溺水而死。灌頂發誓說：『如果這條溪流變得平坦，我將在這裡講經。』 不到十天，白沙遍涌，平坦如玉鏡。於是灌頂就在那裡講《光明法華經》，以報答靈驗的恩惠。灌頂每次靜坐，都有天花飄落在他身旁。壬辰年(632)八月，灌頂示現疾病，房間里有奇異的香味。臨終時，灌頂命令弟子說：『經中說，世尊入滅時，多燒名香，那香的煙像云一樣。你們現在可以多燒香，我就要走了。』 於是留下遺誡，忽然起身合掌，稱念阿彌陀佛和兩位大士的名號，安然而逝。玄奘，緱氏人，姓陳。年少時出家，十一歲就能背誦《維摩經》、《法華經》，卓然自立，不隨波逐流。二十一歲講《心論》，不拘泥於文字表面，講解時滔滔不絕。當時被稱為神人。貞觀三年(629)冬天，玄奘上表請求前往西域取經，唐太宗沒有允許。於是玄奘就偷偷地出了玉門關，到達罽賓國（今克什米爾地區），跟隨僧伽論師學習《俱舍論》、《因明論》、《大毗婆沙論》等。到達大林國，跟隨婆羅門學習《中論》以及其他外道的典籍。當時婆羅門已經七百多歲了。到達仆底國，跟隨伏光法師學習《對法宗顯理門論》等。到達那伽羅國，跟隨月胄論師學習《眾事分毗婆沙》。到達祿勒那國，跟隨阇那屈多三藏學習《經部毗婆沙》以及薩婆多部的《辨真論》等。到達麹阇國，跟隨毗邪屖那三藏學習二種《毗婆沙》。麹阇國的國王擁有勝兵十萬，雄踞西域。玄奘與胡商八", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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十許入。渡殑伽河。至中天竺。遇大乘居士。為開瑜伽師地。即入王舍城。彼預聞奘至。具禮郊迎。奘見戒賢論師。賢時已一百六歲。奘脩敬訖。賢使坐。問從何來。曰從支那國來。欲學瑜伽等論。於是賢流呼弟子覺賢。指以謂曰。我前所夢何如。弟子謂奘曰。和尚三年前得疾危甚。如人以刀劃其腹。欲不食而死。夜夢男子身金色曰。汝勿自厭其身。汝昔作貴近。多害物命。當自悔責。自盡何益。有支那國僧。來此學法。已在涂矣。三年當至。以法惠彼。彼複流通。汝罪自滅。我曼殊室利也。故來曉汝耳。和尚疾損已三年。而阇黎果至。於是慰喜交集。有同宿契。
(戊戌)六祖惠能示生
惠能。姓盧氏。南海新州人。母李。夢庭前白花競發。白鶴雙飛。異香滿室。覺而有娠。懷妊六年。貞觀戊戌二月八日。示生。毫光騰空。香氣芬馥。黎明有二僧。謁能父曰。夜來生兒。可名惠能。惠者以法惠濟眾生。能者能作佛事。言畢。不知所之。三歲喪父。其母鞠養。
(庚子)法順大師示寂
法順。姓杜。世傳文殊化身。降靈于雍州萬年。或人有病。須對之危坐。即愈。有患聾者。順呼之。耳即聰。有患啞者。順與之語。即能言。有患顛狂者。順向之禪坐。彼即拜謝而去。唐太宗詔謂曰。朕苦勞熱
。師之神力。何以蠲除。曰但頒大赦。聖躬自安。帝從之。疾遂瘳。因錫號曰帝心。嘗引入宮禁。大弘華嚴圓頓之旨。作法界觀。天下宗之。嘗作法身頌曰。嘉州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上。庚子五月示寂○慧滿。榮陽張氏子。嗣法僧那后。奉頭陀行。惟蓄二針。冬則乞補。夏則舍之。心無怖畏。睡而不夢。常行乞食。所至伽藍。則破柴制履。住無再宿。貞觀壬寅。于洛陽善會寺側。宿古墓中。遇大雪。旦入寺見曇曠。曠怪所從來。滿曰。法有來耶。曠遣尋來處。四邊雪積五尺許。尋聞有括錄事。諸僧逃隱。滿持缽。周行聚落。無所滯礙。隨得隨散。索爾虛閑。有請宿齋者。滿曰。天下無僧。方受斯請。又嘗示人曰。諸佛說心。令知心相虛妄。今乃重加心相。深違佛意。又增論議。殊乖大理。常赍楞伽經四卷。以為心要。後於陶冶中。無疾坐化。
(癸卯)法融禪師傳法智巖
智嚴。曲阿華氏子。弱冠智勇過人。身長七尺六寸。隋大業中。為郎將。年四十出家。入皖公山。從寶月為弟子。后一日宴坐。睹異僧身長丈餘。神姿爽拔。詞氣清朗。謂巖曰。卿八十生出家。宜加精進。言訖不見。嘗在谷中入定。山水瀑漲。巖怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二
【現代漢語翻譯】 現代漢語譯本：皇帝問：『禪師的神力，要用什麼方法才能消除我的疾病？』禪師回答說：『只要頒佈大赦令，皇上的身體自然會安康。』皇帝聽從了他的建議，疾病就痊癒了。因此，皇帝賜予他『帝心』的稱號。禪師曾經被邀請進入皇宮禁地，大力弘揚《華嚴經》圓滿頓悟的宗旨，創作了《法界觀》，天下人都尊崇他。禪師曾經作《法身頌》說：『嘉州（今四川樂山）的牛吃了稻禾，益州（今四川成都）的馬肚子脹了。天下尋找醫生，用艾灸在豬的左肩上。』庚子年（640年）五月，禪師圓寂。 慧滿禪師，榮陽（今河南鄭州）張氏之子，繼承了僧那的衣缽后，奉行頭陀苦行。只保留兩根針，冬天用來乞討縫補衣服，夏天則捨棄不用。心中沒有恐懼，睡覺不做夢。經常乞討食物，到達的寺廟，就劈柴製作鞋子，居住不超過兩晚。貞觀六年（632年），在洛陽善會寺旁邊，住在古墓中。遇到大雪。早晨進入寺廟拜見曇曠。曇曠奇怪他從哪裡來。慧滿說：『法有來處嗎？』曇曠派人尋找他來的地方，四邊積雪五尺多厚。尋找時聽說有官府人員來登記戶口，眾僧都逃避躲藏。慧滿拿著缽，在村落中行走，沒有阻礙，隨得隨散，非常空閑。有人請他住宿齋戒，慧滿說：『天下沒有僧人，才接受這樣的邀請。』又曾經開示人們說：『諸佛說心，是爲了讓人們知道心相是虛妄的，現在卻又加重心相，深深違背了佛的旨意。又增加議論，非常不合大道理。』經常攜帶《楞伽經》四卷，作為修行的心要。後來在陶窯中，無疾而終，坐化而去。 （癸卯年）法融禪師將佛法傳給智巖禪師。 智巖禪師，曲阿（今江蘇丹陽）華氏之子，年輕時智勇過人，身高七尺六寸。隋朝大業年間，擔任郎將。四十歲時出家，進入皖公山，拜寶月為師。後來有一天宴坐時，看到一位奇異的僧人，身高一丈多，神采清朗，言辭氣度清朗。對智巖說：『你八十歲才出家，應該更加精進。』說完就不見了。曾經在山谷中入定，山洪暴發，智巖怡然不動，洪水自己退去。有獵人遇到他，因此改過修善。又有以前一同從軍的兩個人。
【English Translation】 English version: The emperor asked: 'With what divine power of the Chan master can I eliminate my illness?' The Chan master replied: 'Just issue a general amnesty, and Your Majesty's body will naturally be well.' The emperor followed his advice, and the illness was cured. Therefore, the emperor bestowed upon him the title 'Dixin' (Emperor's Mind). The Chan master was once invited into the palace forbidden area to vigorously promote the perfect and sudden enlightenment of the Avatamsaka Sutra (Huayan Jing), and created the 'Contemplation of the Dharmadhatu' (Fajie Guan), which was revered by the world. The Chan master once composed the 'Gatha of the Dharmakaya' (Fashen Song), saying: 'The cow in Jia Prefecture (now Leshan, Sichuan) eats rice seedlings, the horse in Yi Prefecture (now Chengdu, Sichuan) has a bloated belly. The world seeks a doctor, to cauterize the left shoulder of the pig.' In the fifth month of the Gengzi year (640 AD), the Chan master passed away. Chan Master Huiman, son of the Zhang family of Rongyang (now Zhengzhou, Henan), after inheriting the mantle of Sangha, practiced the asceticism of a dhuta (T陀). He kept only two needles, using them to beg for patching clothes in winter, and discarding them in summer. His heart was without fear, and he slept without dreams. He often begged for food, and when he arrived at a monastery, he chopped firewood and made shoes, staying no more than two nights. In the sixth year of Zhenguan (632 AD), next to the Shanhui Temple in Luoyang, he lived in an ancient tomb. He encountered heavy snow. In the morning, he entered the temple to see Tan Kuang. Tan Kuang was surprised where he came from. Huiman said: 'Does the Dharma have a place of origin?' Tan Kuang sent people to look for the place he came from, and the snow was more than five feet deep on all sides. While searching, they heard that government officials were coming to register households, and the monks were all fleeing and hiding. Huiman, holding his bowl, walked through the villages without hindrance, receiving and giving away as he went, very free and idle. Someone invited him to stay for a vegetarian meal, and Huiman said: 'Only when there are no monks in the world will I accept such an invitation.' He also once instructed people, saying: 'The Buddhas speak of the mind to let people know that the appearance of the mind is illusory, but now they are adding to the appearance of the mind, deeply violating the Buddha's intention. They are also adding arguments, which are very contrary to great reason.' He often carried four volumes of the Lankavatara Sutra (楞伽經), considering it the essence of his practice. Later, in a pottery kiln, he passed away without illness, sitting in meditation. In the Guimao year, Chan Master Farong transmitted the Dharma to Chan Master Zhiyan. Chan Master Zhiyan, son of the Hua family of Qu'a (now Danyang, Jiangsu), was extraordinarily intelligent and brave in his youth, and seven feet six inches tall. During the Daye era of the Sui Dynasty, he served as a Lang Jiang (a military officer). At the age of forty, he left home and entered Mount Wangong, becoming a disciple of Baoyue. Later, one day while sitting in meditation, he saw a strange monk, more than ten feet tall, with a clear spirit and clear words and demeanor. He said to Zhiyan: 'You left home at the age of eighty, you should be more diligent.' After saying this, he disappeared. He once entered samadhi in a valley, and a mountain torrent erupted, but Zhiyan remained unmoved, and the flood receded on its own. A hunter encountered him and therefore repented and cultivated goodness. There were also two people who had served in the army with him.
人。聞巖隱遁。乃共入山。尋之既見。謂巖曰。郎將狂耶。何為住此。曰我狂欲醒。君狂正發。夫嗜色淫聲。貪榮冒寵。流轉生死。何繇自出。二人感悟。嘆息而去。貞觀十七年。歸建業。入牛頭山。謁法融。發明大事。融曰。吾受信大師真訣。所得都亡。設有一法。勝過涅槃。吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導。當付之於汝。巖遂稟命。為第二世。
(甲辰)四祖道信傳法弘忍
太宗嘗詔道信赴闕。使者三反。信堅臥不起。第四度命使者曰。如果不起。即取首來。使至山諭旨。信乃引頸就刃。神色怡然。使異之。回奏。帝彌加嘆慕。至是信謂弘忍曰。昔如來傳正法眼。展轉乃至於我。我今付汝。並於衣缽。聽吾偈曰。華種有生性。因地華生生。大緣與性合。當生生不生。遂以學徒委之。一日信示眾曰。吾武德中。游廬山。登絕頂。望破頭山。見紫雲如蓋。下有白氣。橫分六道。汝等會否。眾皆默然。忍曰。莫是和尚他后橫出一枝佛法否。信曰善。
(乙巳)玄奘法師譯經
甲辰冬。玄奘自西域還。乙巳二月。見帝于儀鸞殿。帝慰勞再三。因問。雪嶺以西。物產風俗。八王故跡。七佛遺蹤。奘隨問而對。皆有條理。帝大悅曰。師所經一百餘
【現代漢語翻譯】 現代漢語譯本： 一人聽聞巖隱居遁世，於是共同入山尋找。找到后，對巖說：『郎將你瘋了嗎？為何住在這裡？』巖說：『我瘋了想要清醒，你們的瘋狂才正要發作。沉迷於美色淫樂，貪圖榮華富貴，追逐權勢，這樣在生死輪迴中流轉，怎麼能自己解脫？』二人聽后深受感悟，嘆息著離開了。貞觀十七年（643年），巖回到建業，進入牛頭山，拜見法融，闡明佛法大事。法融說：『我接受了信大師的真正訣竅，所得皆空無。即使有一法，勝過涅槃，我說來也如夢幻一般。一粒塵埃飛起就能遮蔽天空，一棵小草落下就能覆蓋大地。你現在已經超越了這些見解，我還能說什麼呢？山門的教化引導，應當交付給你。』於是巖接受了法融的命令，成為牛頭禪宗第二世祖。
（甲辰）四祖道信傳法給弘忍
唐太宗曾經下詔讓道信前往京城，使者去了三次，道信堅決臥床不起。第四次，太宗命令使者說：『如果他還是不起，就取他的首級來。』使者到達山中宣讀聖旨，道信於是引頸就戮，神色怡然自得。使者感到驚異，回去稟告皇帝。皇帝更加歎服敬慕。此時，道信對弘忍說：『過去如來佛傳授正法眼藏，輾轉相傳直到我這裡。我現在傳給你，還有衣缽。聽我的偈語：華種有生性，因地華生生。大緣與性合，當生生不生。』於是將學徒都託付給他。一天，道信告訴眾人說：『我在武德年間（618-626年），遊歷廬山，登上絕頂，遙望破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣，橫向分為六道。你們明白嗎？』眾人都沉默不語。弘忍說：『莫非是和尚您以後會橫出一支佛法嗎？』道信說：『好。』
（乙巳）玄奘法師翻譯佛經
甲辰年冬天，玄奘從西域返回。乙巳年二月，在儀鸞殿覲見唐太宗。太宗多次慰問，於是詢問：『雪嶺以西的物產風俗，八王（指佛經中記載的八位國王）的故跡，七佛（過去七佛）的遺蹤。』玄奘隨著提問而回答，都很有條理。太宗非常高興地說：『法師所經過的一百多個國家，都是朕的疆土啊。』
【English Translation】 English version: A man heard of Yan's reclusive life and went into the mountains to find him. Upon finding him, they said to Yan, 'Are you, Lang Jiang (military title), crazy? Why do you live here?' Yan replied, 'I am crazy and want to wake up, but your madness is just beginning. Being addicted to lust and sensual pleasures, greedy for glory and favor, drifting in the cycle of birth and death, how can you free yourselves?' The two men were moved and sighed before leaving. In the seventeenth year of the Zhenguan era (643 AD), Yan returned to Jianye, entered Niutou Mountain, and visited Farong, elucidating the great matter of Buddhism. Farong said, 'I received the true secret from Master Xin, and all that is obtained is emptiness. Even if there were a Dharma surpassing Nirvana, my speaking of it would be like a dream. A speck of dust flying can obscure the sky, and a blade of grass falling can cover the earth. You have already surpassed these views, so what more can I say? The guidance and transformation of the mountain gate should be entrusted to you.' Thus, Yan accepted Farong's command and became the second patriarch of the Niutou Chan school.
(Jiachen) The Fourth Patriarch Daoxin transmits the Dharma to Hongren
Emperor Taizong once issued an edict summoning Daoxin to the capital, but the messenger returned three times without success, as Daoxin firmly refused to rise from his bed. The fourth time, Taizong ordered the messenger, 'If he still refuses to rise, bring back his head.' The messenger arrived at the mountain and proclaimed the imperial decree. Daoxin then offered his neck to the blade, his expression serene and joyful. The messenger was astonished and returned to report to the emperor, who was even more impressed and admired him. At this time, Daoxin said to Hongren, 'In the past, the Tathagata (Buddha) transmitted the Eye of the True Dharma, which has been passed down to me. Now I pass it on to you, along with the robe and bowl. Listen to my verse: 'The seed of a flower has the nature of life, from the earth the flower grows. When great conditions unite with nature, birth will be without birth.' Thus, he entrusted all his disciples to him. One day, Daoxin told the assembly, 'During the Wude era (618-626 AD), I traveled to Mount Lu, ascended to the summit, and looked towards Potou Mountain. I saw purple clouds like a canopy, and below them, white air horizontally divided into the six realms (six paths of reincarnation). Do you understand?' The assembly was silent. Hongren said, 'Could it be that the master will later produce a branch of Buddhism?' Daoxin said, 'Good.'
(Yisi) Dharma Master Xuanzang translates scriptures
In the winter of the Jiachen year, Xuanzang returned from the Western Regions. In the second month of the Yisi year, he met Emperor Taizong in the Yiluan Hall. Emperor Taizong consoled him repeatedly and then asked, 'What are the products and customs west of the Snow Mountains, the traces of the Eight Kings (eight kings mentioned in Buddhist scriptures), and the relics of the Seven Buddhas (past seven Buddhas)?' Xuanzang answered each question with clarity and order. The emperor was greatly pleased and said, 'The more than one hundred countries that the master has passed through are all territories of Our Empire.'
國。可盡掇其山川風俗。撰大唐西域記。以遺後來。不亦美乎。奘奉詔將罷。帝謂侍臣曰。昔符堅稱道安為神器。舉國尊敬。朕觀法師。詞吐溫雅。風節貞峻。非徒不愧古人。實過之遠甚。時車駕將問罪高麗。聞奘還期。暫引見。及對談論。不覺日暮。奘因奏。西域所獲梵本經論。凡六百五十七部。乞就嵩山少林寺。為國宣譯。帝曰。朕頃為穆太后。創弘福寺。極為虛靜。可就彼翻譯。所須並與玄齡平章。奘因進曰。百姓見奘遠歸。妄有窺看。不徒妨廢法務。兼慮不測之患。愿得監門官。以防釁隙。帝許之○帝以奘德業沖博。儀表絕倫。欲令罷道。共康庶政。奘反覆極陳。天下治安。皆繇聖德。無假於人。縱復須才。今亦伊呂多矣。玄奘庸陋。何足以預之。至於守戒緇門。闡揚遺法。此其誠愿。伏乞天慈。終而不奪。帝曰。師欲敷揚妙道。亦不固違高志。因問。比譯何經。曰瑜伽師地論。曰明何等義。曰此彌勒大士所造。明十七地義。因遣使取論入宮。凡一百卷。帝詳覽之。謂侍臣曰。朕觀法師新譯經論。猶瞻天瞰海。莫極高深。頃既軍國務煩。未暇委尋。今而後知宗源杳曠。顧儒道九流。猶汀瀅之方溟渤耳。因敕有司。揀秘書手寫新譯經論各九部。宣賜九道總管。展轉流佈。冀率土之內。同稟未聞之法○帝自伐遼還
【現代漢語翻譯】 現代漢語譯本： 可以收集所有西域的山川風俗，撰寫《大唐西域記》，留給後人，豈不是一件美事？玄奘接受詔命將要離開時，唐太宗對侍臣說：『過去符堅稱道安（東晉著名佛教學者）為國家的寶器，舉國上下都尊敬他。我看玄奘法師，言辭溫和文雅，風度節操貞正嚴峻，不僅不遜色于古人，實際上還遠遠超過他們。』當時唐太宗將要出兵征討高麗，聽說玄奘回來的日期，暫時接見了他。等到對談時，不知不覺天色已晚。玄奘於是上奏說，在西域獲得的梵文佛經論著，總共有六百五十七部，請求在嵩山少林寺為國家翻譯。唐太宗說：『我先前為穆太后建造了弘福寺，那裡非常清靜，可以在那裡翻譯。所需的一切都與玄齡（唐朝宰相房玄齡）商議。』玄奘於是進言說：『百姓見我遠道歸來，胡亂窺視，不僅妨礙翻譯佛經的事務，還擔心發生意外的禍患，希望得到監門官，以防止事端。』唐太宗答應了他。 唐太宗因為玄奘的德行學業淵博，儀表出衆，想讓他放棄出家，共同治理國家政事。玄奘反覆極力陳述，天下的安定，都依靠聖上的德行，不需要其他人。縱然需要人才，現在伊尹（商朝名相）、呂尚（周朝名相）這樣的人才也很多。玄奘庸碌淺陋，怎麼能夠參與呢？至於遵守戒律，弘揚佛法，這是我真誠的願望，懇請皇上慈悲，不要改變我的志向。唐太宗說：『法師想要弘揚佛法，我也不強行違揹你的高尚志向。』於是問他：『最近翻譯了什麼經？』玄奘回答說：『《瑜伽師地論》（佛教唯識宗的重要論著）。』唐太宗問：『闡明什麼義理？』玄奘回答說：『這是彌勒菩薩所造，闡明十七地義。』於是派使者取論入宮，總共一百卷。唐太宗詳細閱讀後，對侍臣說：『我看玄奘法師新翻譯的經論，就像瞻仰天空，俯瞰大海，極其高深。先前因為軍國事務繁忙，沒有時間仔細研究，現在才知道佛法的源頭深遠廣闊，相比之下，儒家道家九流之學，就像小水洼比大海一樣。』於是命令有關部門，挑選秘書手寫新翻譯的經論各九部，頒賜給九道總管，輾轉流傳，希望全國之內，共同接受從未聽聞的佛法。 唐太宗自從征討遼東回來（貞觀十九年，645年）
【English Translation】 English version: It would be wonderful to collect all the landscapes and customs of the Western Regions and compile the 'Great Tang Records of the Western Regions' to leave to posterity, wouldn't it? When Xuanzang was about to leave after receiving the imperial decree, Emperor Taizong said to his attendants, 'In the past, Fu Jian (Emperor of the Former Qin dynasty) regarded Dao'an (a famous Buddhist scholar of the Eastern Jin dynasty) as a treasure of the state, and the whole country respected him. I observe that Dharma Master Xuanzang's words are gentle and elegant, and his demeanor is upright and stern. He is not only not inferior to the ancients, but actually far surpasses them.' At that time, Emperor Taizong was about to send troops to conquer Goguryeo (ancient Korean kingdom) and, upon hearing of Xuanzang's return date, temporarily received him. By the time they finished talking, it was already late. Xuanzang then reported that he had obtained a total of six hundred and fifty-seven Sanskrit Buddhist scriptures and treatises in the Western Regions, and requested to translate them for the country at the Shaolin Temple on Mount Song. Emperor Taizong said, 'I previously built Hongfu Temple for Empress Mu, which is extremely quiet. It can be translated there. Discuss all the necessities with Xuanling (Fang Xuanling, a chancellor of the Tang dynasty).' Xuanzang then suggested, 'When the people see me returning from afar, they will recklessly peep and watch, which will not only hinder the translation of Buddhist scriptures, but also cause unexpected troubles. I hope to have a gatekeeper to prevent incidents.' Emperor Taizong agreed to him. Emperor Taizong, because of Xuanzang's profound virtue and learning, and his outstanding appearance, wanted him to give up his monastic life and jointly govern the affairs of the state. Xuanzang repeatedly and earnestly stated that the peace and stability of the world depended on the emperor's virtue and did not require others. Even if talent was needed, there were many talents like Yi Yin (a famous minister of the Shang dynasty) and Lü Shang (a famous minister of the Zhou dynasty) now. Xuanzang was mediocre and shallow, how could he participate? As for observing the precepts and propagating the Dharma, this is my sincere wish. I implore Your Majesty's compassion not to change my aspirations.' Emperor Taizong said, 'If the master wants to propagate the wonderful Dharma, I will not forcibly violate your noble aspirations.' Then he asked, 'What scripture have you recently translated?' Xuanzang replied, 'The 'Yogacarabhumi-sastra' (an important treatise of the Buddhist Yogacara school).' Emperor Taizong asked, 'What principles does it elucidate?' Xuanzang replied, 'It was created by Bodhisattva Maitreya and elucidates the seventeen grounds.' So he sent an envoy to fetch the treatise into the palace, a total of one hundred volumes. After Emperor Taizong read it in detail, he said to his attendants, 'I see that the new scriptures and treatises translated by Dharma Master Xuanzang are like looking up at the sky and looking down at the sea, extremely profound. Previously, because of the busy military and state affairs, I did not have time to study them carefully. Now I know that the source of Buddhism is deep and vast. In comparison, the Confucian, Taoist, and Nine Schools of thought are like puddles compared to the ocean.' So he ordered the relevant departments to select secretaries to hand-copy nine copies of each of the newly translated scriptures and treatises, and bestow them on the chief administrators of the Nine Circuits, to circulate them, hoping that within the whole country, they would all receive the Dharma that they had never heard before. Emperor Taizong returned from the expedition against Liaodong (645 AD)
。時有憂生之慮。既遇玄奘。留神大教。稍遂平復。因問。欲植法門之益。何所宜先。對曰。眾生𥨊惑。非慧莫啟。慧芽抽植。法為之資。弘法須人。即度僧為最。帝悅。乃詔天下諸州寺。各度僧五人。
(己酉)善導大師演說凈土法門
善導。不知何處人。唐貞觀中。見西河道綽九品道場。講誦觀經。大喜曰。此真入佛之津要。修余行業。迂僻難成。惟此法門。速超生死。於是晝夜禮誦。激發四眾。每入室。胡跪唸佛。非力竭不休。雖時寒冰。亦須流汗。出則為人演說凈土法門。三十餘年。不暫睡眠。般舟行道。方等禮佛。護持戒品。纖毫不犯。好食送廚。粗惡自奉。乳酪醍醐。皆不經口。凡有䞋施。用寫彌陀經十萬卷。畫凈土變相三百壁。壞寺廢塔。所至修營。然燈續明。常年不絕。三衣瓶缽。不使人持。行不共眾。恐談世事。長安道族。傳授凈土法門者。不可勝數。或問。唸佛生凈土耶。曰如汝所念。遂汝所愿。乃自唸一聲。有一光明。從其口出。十至於百。光亦如之。其勸世偈曰。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。豈免衰殘病苦。任是千般快樂。無常終是到來。惟有徑路修行。但念阿彌陀佛。
(庚戌)道宣律師還終南山
道宣。京兆錢氏子。父官吏部尚書。母夢月輪
【現代漢語翻譯】 現代漢語譯本：當時我正為生死之事憂慮，幸好遇到了玄奘（唐代著名僧人），他對佛法理解深刻，使我的心情漸漸平復。因此我向他請教，想要增進佛法的益處，應該從何處著手？玄奘回答說：『眾生愚昧迷惑，沒有智慧就無法開啟他們的覺悟。而智慧的萌芽生長，需要佛法的滋養。弘揚佛法需要僧人，所以度化僧人是最重要的。』皇帝聽了很高興，於是下詔給天下各州的寺廟，每座寺廟度化僧人五名。
（己酉年(649)）善導大師宣講凈土法門
善導（凈土宗祖師），不知道是哪裡人。唐朝貞觀年間(627-649)，他見到西河道綽（隋唐時期凈土宗僧人）的九品道場，講誦《觀無量壽經》。非常高興地說：『這才是進入佛道的要徑啊！修習其他法門，迂迴偏僻難以成就，只有這個法門，能夠迅速超越生死輪迴。』於是他日夜禮拜誦經，激勵四眾弟子。每次進入房間，胡跪唸佛，不到精疲力竭絕不停止。即使在寒冷的冰天雪地，也必定會流汗。出來就為人演說凈土法門。三十多年來，沒有片刻睡眠。修持般舟三昧，方等懺法，護持戒律，細微之處也不觸犯。好的食物送給廚房，粗劣的自己享用。乳酪醍醐等美味，都不入口。凡是有人佈施，就用來書寫《彌陀經》十萬卷，繪製凈土變相圖三百壁。破敗的寺廟和廢棄的佛塔，所到之處都加以修繕。點燃燈火，使其光明延續不斷，常年不絕。三衣缽具，不讓人代為拿著。行走不與眾人同行，恐怕談論世俗之事。長安城中傳授凈土法門的人，數不勝數。有人問：『唸佛能夠往生凈土嗎？』善導回答說：『正如你所念的，就能實現你的願望。』於是他自己唸一聲佛，就有一道光明從他口中發出。十聲乃至百聲，光明也是這樣。他勸誡世人的偈語說：『漸漸地雞皮鶴髮，看看走路也步履蹣跚。假如金銀珠寶堆滿屋，也免不了衰老殘疾和病痛。任憑你有千般快樂，無常最終還是會到來。只有這條修行捷徑，但念阿彌陀佛（西方極樂世界教主）。』
（庚戌年(650)）道宣律師返回終南山
道宣（唐代律宗高僧），京兆錢氏的兒子。父親擔任吏部尚書。母親夢見月輪。
【English Translation】 English version: At that time, I was worried about the matter of life and death. Fortunately, I met Xuanzang (a famous monk in the Tang Dynasty), who had a deep understanding of Buddhism, which gradually calmed my mood. Therefore, I asked him for advice, wanting to increase the benefits of Buddhism, where should I start? Xuanzang replied: 'Sentient beings are ignorant and confused, and without wisdom, they cannot be enlightened. And the sprouting and growth of wisdom requires the nourishment of the Dharma. Promoting the Dharma requires monks, so converting monks is the most important.' The emperor was very happy to hear this, so he issued an edict to the temples in all states of the country, each temple converting five monks.
(Year JiYou (649)) Master Shandao expounds the Pure Land Dharma
Shandao (patriarch of the Pure Land School), it is not known where he was from. During the Zhenguan period (627-649) of the Tang Dynasty, he saw Daochuo (a Pure Land monk in the Sui and Tang Dynasties) of Xihe's Nine-Grade Dojo, lecturing and reciting the Contemplation Sutra. He was very happy and said: 'This is the shortcut to entering the Buddha's path! Cultivating other methods is circuitous and difficult to achieve, only this method can quickly transcend the cycle of birth and death.' So he worshiped and recited the scriptures day and night, inspiring the fourfold assembly of disciples. Every time he entered the room, he knelt and recited the Buddha's name, and would not stop until he was exhausted. Even in the cold and freezing weather, he would definitely sweat. When he came out, he would explain the Pure Land Dharma to others. For more than thirty years, he did not sleep for a moment. He practiced the Pratyutpanna Samadhi, the Fangdeng Repentance, and upheld the precepts, without violating even the slightest detail. He sent good food to the kitchen, and enjoyed the rough food himself. He did not eat delicacies such as milk, cheese, and ghee. Whenever someone made offerings, he used them to write 100,000 copies of the Amitabha Sutra and draw 300 murals of Pure Land transformation scenes. He repaired dilapidated temples and abandoned pagodas wherever he went. He lit lamps and kept the light continuous, year after year. He did not allow others to hold his three robes and alms bowl for him. He did not walk with the crowd, for fear of talking about worldly affairs. The number of people in Chang'an who taught the Pure Land Dharma was countless. Someone asked: 'Can reciting the Buddha's name lead to rebirth in the Pure Land?' Shandao replied: 'Just as you recite, so shall your wish be fulfilled.' Then he recited the Buddha's name once, and a light came out of his mouth. Ten times, even a hundred times, the light was the same. His verse of exhortation to the world says: 'Gradually, the skin becomes like chicken skin and the hair turns white like a crane's. Look, walking is also staggering. Even if the hall is full of gold and jade, one cannot avoid aging, disability, and suffering. No matter how much happiness you have, impermanence will eventually come. Only this shortcut to practice, just recite Amitabha Buddha (the Lord of the Western Paradise of Ultimate Bliss).'
(Year GengXu (650)) Lawyer Daoxuan returns to Zhongnan Mountain
Daoxuan (a prominent monk of the Vinaya School in the Tang Dynasty), the son of the Qian family of Jingzhao. His father served as the Minister of Personnel. His mother dreamed of a lunar disc.
貫懷而孕。又夢梵僧謂曰。汝所孕者。梁僧祐律師也。既生。稍長博覽群書。年十六誦法華。兩旬而徹。剃染受具。三衣惟布。嘗坐一食。武德七年。徙居終南山纻麻。嘗行般若三昧。感龍神易形聽法。貞觀年中。偕玄奘翻經。筆受潤文。推為上首。永徽元年。復居纻麻。
(辛亥)四祖道信示寂
道信。自紹祖位。攝心無𥧌。脅不至席者六十年。永徽二年閏九月四日。忽垂誡門人曰。一切諸法。悉皆解脫。汝等各自護念。流化未來。言訖安坐而逝。壽七十二。塔于本山。明年四月八日。塔戶無故自開。儀相如生。自後門人不敢復閉。
(壬子)法融禪師講大般若經
法融。住牛頭山。法席大盛。永徽中。徒眾乏糧。融往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還。供僧三百。二時不闕。三年邑宰蕭元善。請于建初寺講大般若經。聽者雲集。至滅靜品。地為之震動。講罷還山。博陵王問曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。答曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時起自息。抱暗生覺緣。心時緣不逐。至如未生前。色心非養育。從空本無念。想受言念生。起發未曾起。豈用佛教令。問閉目不見色。境慮乃便多。色既不關心。境
【現代漢語翻譯】 現代漢語譯本：懷孕時，貫氏夢見一位梵僧告訴她說：『你所懷的孩子，是梁朝的僧祐律師（Sengyou, a Vinaya master of the Liang dynasty (502-557)）啊。』出生后，漸漸長大，廣泛閱讀各種書籍。十六歲時誦讀《法華經》，不到二十天就完全領悟。剃度出家，受具足戒，三件法衣都是用粗布做的。常常坐著只吃一頓飯。武德七年（624年），遷居到終南山的纻麻。曾經修習般若三昧，感動龍神變化形態來聽法。貞觀年間（627-649年），與玄奘（Xuanzang）一起翻譯佛經，負責筆錄和潤色，被推為首要人物。永徽元年（650年），又回到纻麻居住。
（辛亥）四祖道信（Daoxin, the Fourth Patriarch of Chan Buddhism）圓寂
道信，自從繼承祖位以來，收攝心念，沒有絲毫懈怠，六十年間脅不挨席。永徽二年閏九月四日（651年），忽然告誡門人說：『一切諸法，都是解脫的。你們各自守護自己的念頭，流傳教化到未來。』說完安然坐化而逝，享年七十二歲。塔葬在本山。第二年四月八日，塔門無緣無故自己打開，儀容相貌如同活著一樣。從此以後，門人不敢再關閉塔門。
（壬子）法融禪師（Farong）講解《大般若經》
法融，住在牛頭山，弘揚佛法的道場非常興盛。永徽年間（650-655年），徒眾缺少糧食，法融前往丹陽化緣。離開山八十里，親自揹著一石八斗米，早上前往晚上返回，供給三百僧人，兩頓飯從不缺少。三年後，縣令蕭元善，請他在建初寺講解《大般若經》，聽講的人雲集。講到《滅靜品》時，大地為之震動。講經完畢后返回山中。博陵王問道：『境和色發生作用時，不說緣色而生起，如何得知是緣？想要停止它的生起。』法融回答說：『境色最初發生作用時，色和境的二性本空，本來就沒有知緣者，心量與知相同。照見本性，則生起與非生起都不是真實，那時生起自然停止。執著于黑暗而產生覺悟的因緣，心念產生時因緣不會追逐。至於未生之前，色和心都不是養育的，從空性中本來就沒有念頭，想、受、言語、念頭才產生。生起和發生從未真正生起，哪裡需要佛教的命令呢？』博陵王問：『閉上眼睛看不見色，境慮卻反而增多。色既然不關心，境』
【English Translation】 English version: While pregnant, Guan dreamt of a Brahma monk who told her, 'The child you are carrying is the Vinaya master Sengyou (Sengyou, a Vinaya master of the Liang dynasty (502-557)) of the Liang dynasty.' After being born, he gradually grew up and widely read various books. At the age of sixteen, he recited the Lotus Sutra, and within twenty days, he completely understood it. He was tonsured and received the full precepts, and his three robes were made of coarse cloth. He often sat and ate only one meal a day. In the seventh year of the Wude era (624), he moved to Zhuma in Mount Zhongnan. He once practiced the Prajna Samadhi, which moved the dragon gods to transform their forms to listen to the Dharma. During the Zhenguan era (627-649), he translated scriptures with Xuanzang, responsible for writing and polishing, and was regarded as the foremost. In the first year of the Yonghui era (650), he returned to live in Zhuma.
(Xin Hai) The Fourth Patriarch Daoxin (Daoxin, the Fourth Patriarch of Chan Buddhism) passed away.
Daoxin, since inheriting the position of Patriarch, concentrated his mind without any slackness, and for sixty years his side did not touch the mat. On the fourth day of the ninth lunar month in the second year of the Yonghui era (651), he suddenly admonished his disciples, saying, 'All dharmas are liberation. Each of you should protect your own thoughts and spread the teachings to the future.' After speaking, he sat peacefully and passed away at the age of seventy-two. He was buried in a stupa on this mountain. On the eighth day of the fourth lunar month of the following year, the stupa door opened by itself for no reason, and his appearance was as if he were alive. From then on, the disciples dared not close the stupa door again.
(Ren Zi) Chan Master Farong (Farong) lectured on the Great Prajna Sutra.
Farong lived on Niutou Mountain, and his Dharma assembly flourished greatly. During the Yonghui era (650-655), the disciples lacked food, so Farong went to Danyang to seek alms. Eighty li from the mountain, he personally carried one shi and eight dou of rice, going in the morning and returning in the evening, providing for three hundred monks, without missing two meals. Three years later, Magistrate Xiao Yuanshan invited him to lecture on the Great Prajna Sutra at Jianchu Temple, and the listeners gathered in large numbers. When he lectured on the 'Extinction of Stillness' chapter, the earth shook. After the lecture, he returned to the mountain. Prince Boling asked, 'When the environment and form arise, it is not said that they arise from form, how can one know the cause? One wants to stop its arising.' Farong replied, 'When the environment and form first arise, the two natures of form and environment are empty. Originally, there is no one who knows the cause, the measure of the mind is the same as knowing. Seeing the original nature, arising and non-arising are not real, then arising naturally ceases. Clinging to darkness gives rise to the cause of awakening, when the mind arises, the cause does not follow. As for before birth, form and mind are not nurtured, from emptiness there is originally no thought, then arise thought, feeling, speech, and thought. Arising and happening have never truly arisen, where is the need for the Buddha's command?' Prince Boling asked, 'Closing the eyes, one does not see form, but thoughts about the environment increase. Since form is not concerned, the environment'
從何處發。答閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦不關人。隨行有相轉。鳥去空中真。問境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。答色心前後中。實無緣起境。一念自疑忘。誰能計動靜。此知自無知。知知緣不會。當自撿本形。何須求域外。前境不變謝。后念不來今。求月執玄影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月冰。處處皆相似。避空終不脫。求空復不成。借問鏡中像。心從何處生。問恰恰用心時。若為安隱好。答恰恰用心時。恰恰無心用。曲談名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。問智者引妙言。與心相會當。言與心路別。合則萬倍乖。答方便說妙言。破病大乘道。非關本性談。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。映象能回顧。問行者體境有。因覺知境忘。前覺及後覺。並境有三心。答境用非體覺。覺罷不應思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲。問住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。答覆聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之凈業
障。心塵萬分一。不了說無明。細細習因起。徐徐名相生。風來波浪轉。欲靜水還平。更欲前塗說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草摧。縱橫飛鳥落。五道定紛綸。四魔不前卻。既如猛火燎。還如利劍斫。問賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。答賴覺知萬法。萬法終無賴。若假照用心。應不在心外。問隨隨無揀擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。答有此不可有。尋此不可尋。無揀即真擇。得闇出明心。慮者心冥昧。存心托功行。何論智障難。至佛方為病。問折中訊息間。實亦難安帖。自非用行人。此難終難見。答折中欲訊息。訊息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡彼無覺。無明生本智。映象現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。安帖無處安。用行何能決。問別有一種人。善解空無相。口言定亂一。複道有中無。同證用常寂。知覺寂常用。用心會真理。復言用無用。智慧方便多。言亂與理合。如如理自如。不繇識心會。既知心會非。心心復相泯。如是難知法。永劫不能知
【現代漢語翻譯】 現代漢語譯本 障（煩惱）。心塵萬分之一，不了說明無明（avidyā，對事物真相的無知）。細微的習氣逐漸產生，緩慢地生出名相（nāma-rūpa，精神和物質）。風吹來，波浪翻滾，想要平靜，水面仍然動盪。如果想要繼續說前面的道路，恐怕後面的心會驚恐。無念的大獸怒吼，性空（śūnyatā，空性）降下霜雹。星辰散落，污穢的草木摧毀，縱橫的飛鳥墜落。五道（gati，輪迴的五種道途）註定紛亂，四魔（māra，阻礙修行的四種魔）不肯退卻。這就像猛火燃燒，又像利劍斬擊。 問：依賴覺知萬法（dharma，宇宙間的一切事物和法則），萬法本來就是如此。如果藉助觀照來用心，只能得到觀照的用心，不應是心裡面的事情。 答：依賴覺知萬法，萬法最終是無所依賴的。如果藉助觀照來用心，應該不在心外。 問：隨順一切，沒有選擇，明心（自性清凈心）不能顯現。又擔心心昏暗愚昧，在心上用功修行，智慧的障礙仍然難以去除。 答：有這種想法是不可以的，尋找這種想法也是找不到的。沒有選擇才是真正的選擇，從昏暗中才能顯現明心。擔憂的人心是冥昧的，存心依靠功行，哪裡還談得上智慧的障礙難以去除呢？要到成佛的時候才算是病。 問：在折中訊息之間，實在難以安頓。如果不是修行的人，這種困難終究難以見到。 答：想要在折中中求得訊息，訊息並非難或易。首先觀察心處的心，其次推究智中的智。第三觀照推究者，第四通達無記（avyākrta，不可記說）。第五解脫（vimoksha，從束縛中解脫）之名，第六等同真偽。第七了知法的根本，第八慈悲無為（asamskrta，不造作）。第九遍佈空陰（skandha，五蘊中的色蘊），第十雲雨普施。最終達到彼岸而無覺知，從無明生出根本智（jñāna，智慧）。映象顯現三業（karma，身語意），幻人化現於四通八達的道路。不住于空的一邊而窮盡，應當觀照有中的無。不超出空有的內外，未將空有合在一起。稱之為折中，折中是無法用言語表達的。安頓沒有地方可以安頓，修行又怎麼能夠決斷呢？ 問：另外有一種人，善於理解空無相（animitta，沒有表相）。口中說定亂是一樣的，又說有中無，共同證得用常寂。知覺寂靜而常用，用心體會真理。又說用是無用，智慧方便很多。言語的混亂與真理相合，如如（tathātā，真如）之理自然如是，不通過意識心來體會。既然知道用心體會是錯誤的，心與心又互相泯滅。像這樣難以理解的法，永遠也無法得知。
【English Translation】 English version Obstruction (kleśa). One ten-thousandth of the mind's dust. Unable to explain ignorance (avidyā). Subtle habitual tendencies gradually arise. Slowly, name and form (nāma-rūpa) are born. When the wind comes, the waves turn. Wanting stillness, the water is still turbulent. If you want to continue talking about the road ahead, I am afraid the heart behind will be frightened. The great beast of non-thought roars. Emptiness (śūnyatā) brings down frost and hail. Stars scatter, foul grass is destroyed, and birds fall crisscrossing. The five paths (gati) are destined to be chaotic. The four demons (māra) do not retreat. It is like a raging fire burning, and like a sharp sword cutting. Question: Relying on awareness of all dharmas (dharma), all dharmas are originally so. If you use the mind to contemplate, you can only get the use of contemplation, it should not be a matter of the mind. Answer: Relying on awareness of all dharmas, all dharmas ultimately have nothing to rely on. If you use the mind to contemplate, it should not be outside the mind. Question: Following everything without discrimination, the clear mind (the pure mind of self-nature) cannot appear. Also worried that the mind is dark and ignorant, using effort to cultivate in the mind, the obstacles of wisdom are still difficult to remove. Answer: It is not possible to have this kind of thought, and it is impossible to find this kind of thought. Non-discrimination is true choice, and the clear mind can appear from darkness. Those who worry have a dark mind, relying on effort and practice, how can we talk about the difficulty of removing the obstacles of wisdom? It is only when one becomes a Buddha that it is considered a disease. Question: In the midst of compromise and news, it is really difficult to settle down. If it is not a practitioner, this difficulty will never be seen. Answer: Wanting to seek news in compromise, news is neither difficult nor easy. First observe the mind in the place of the mind, and then investigate the wisdom in wisdom. Third, contemplate the investigator, fourth, penetrate the unrecordable (avyākrta). Fifth, the name of liberation (vimoksha), sixth, equate truth and falsehood. Seventh, know the root of the Dharma, eighth, compassion is unconditioned (asamskrta). Ninth, pervade the empty skandha (skandha), tenth, clouds and rain are universally bestowed. Ultimately reaching the other shore without awareness, fundamental wisdom (jñāna) arises from ignorance. The mirror image manifests the three karmas (karma), and the illusory person transforms into the four thoroughfares. Not dwelling on the side of emptiness to the end, one should contemplate the non-being in being. Not going beyond the inside and outside of emptiness and being, not combining emptiness and being together. It is called compromise, compromise cannot be expressed in words. There is no place to settle down, and how can practice be decisive? Question: There is another kind of person who is good at understanding emptiness and no-form (animitta). They say that stillness and chaos are the same, and also say that there is non-being in being, and together they attain the constant stillness of use. Awareness is quiet and often used, using the mind to understand the truth. They also say that use is useless, and there are many skillful means of wisdom. The confusion of words is in harmony with the truth, and the suchness (tathātā) of the truth is naturally so, not through the mind of consciousness to understand. Since it is known that using the mind to understand is wrong, the mind and mind annihilate each other. Such a difficult to understand Dharma can never be known.
。同此用心人。法所不能化。答別有證空者。還如前偈論。行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良繇性不明。求空且勞己。永劫住幽識。抱相都不知。放光便動地。于彼欲何為。問前件看心者。復有羅縠難。答看心有羅縠。幻心何待看。況無幻心者。從容下口難。問久有大基業。心路差互間。得覺微細障。即達于真際。自非善巧師。無能決此理。仰惟我大師。當爲開要門。引導用心者。不令失正道。答法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。托疑廣設問。抱理內常明。生死幽徑徹。譭譽心不驚。野老顯分答。法相愧來儀。蒙發群生藥。還如色性為。
(癸丑)慧寬大師示寂
慧寬。益州楊氏子。父瑋。為道士。號三洞先生。姊信相生而知道。終日禪寂。寬五六歲。日與信相談論。俱非世事。聽者一不能曉。家世奉道。寬獨不喜。父詬罵。使拜天尊。寬不得已拜之。鐵像蹶然崩壞。舉族驚異。因錄所論言句。先是龍懷寺禪師曇相。臨終語弟子會曰。吾報緣當生廣漢綿竹峰嵿楊氏家。后七年汝來見我。言訖而逝。其後會夢。相責以負約。會驚窹。遂造峰嵿扣其扉。寬曰。扣扉者誰。會曰。弟子會也。寬笑曰。何以知吾。而稱
【現代漢語翻譯】 現代漢語譯本 問：如果有人像這樣用心，佛法都無法度化，該怎麼辦？ 答：另外有證悟空性的人，可以像前面的偈子所說的那樣討論。如果只是執著于空，守護寂滅，那麼意識和見解就會暫時顛倒。如果認為這就是真正的心量，最終會發現並沒有真正明白本源。 又有人說要止息心念的作用，多智之人會懷疑這和空性相似。這是因為自性沒有明白，求空反而徒勞。永遠住在幽暗的意識中，抱著表相而不知。即使放出光明，震動大地，又有什麼用呢？ 問：前面所說的觀心之人，還有羅縠（指細微的障礙）的困難。 答：觀心有羅縠，但幻心何必去看呢？更何況沒有幻心的人，從容應對，難以言說。 問：長久以來有深厚的佛法基礎，但在心路歷程中卻有偏差和錯互。如果能覺察到這些微細的障礙，就能達到真如實際的境界。如果不是善巧的老師，無法決斷這個道理。仰仗您，我的大師，請為我們開啟要門，引導用心之人，不讓他們迷失正道。 答：法性是根本的基業，夢境造成偏差和錯互。實相是微細的身，色和心常常不能領悟。忽然遇到混沌之人（指有智慧的人），哀憐悲憫眾生，藉著疑問廣泛地提問，心中常明瞭真理。生死幽暗的道路徹底明白，譭謗和讚譽都不能使他心驚。鄉野老人的顯明回答，佛法的表相也感到慚愧前來學習。矇昧的眾生得以啓發，還像色性一樣。
（癸丑年(1133)）慧寬大師圓寂 慧寬，是益州楊氏的兒子。父親楊瑋，是道士，號三洞先生。姐姐信相生來就知道前世的事情，整天禪定寂靜。慧寬五六歲時，每天和信相談論，說的都不是世俗的事情，聽的人沒有一個能明白。家裡世代信奉道教，只有慧寬不喜歡。父親責罵他，讓他拜天尊。慧寬不得已拜了天尊，鐵像突然倒塌損壞。全家都感到驚異。於是記錄下慧寬所說的話。在這之前，龍懷寺的禪師曇相，臨終時告訴弟子會說：『我的報應將要生在廣漢綿竹峰頂楊氏家。七年後你來見我。』說完就去世了。之後，會夢見曇相責備他違背約定。會驚醒，於是前往峰頂敲門。慧寬問：『敲門的是誰？』會說：『弟子會。』慧寬笑著說：『你怎麼知道我，而稱
【English Translation】 English version Question: If someone is like this, and the Dharma cannot transform them, what should be done? Answer: There are others who have realized emptiness, and we can discuss it as mentioned in the previous verse. If one is only attached to emptiness and guards stillness and extinction, then consciousness and views will be temporarily reversed. If one thinks this is the true measure of the mind, one will eventually realize that one has not truly understood the origin. Some also say to cease the function of the mind, and the wise will doubt that this is similar to emptiness. This is because the self-nature is not understood, and seeking emptiness is in vain. They will forever dwell in the dark consciousness, embracing appearances without knowing. Even if they emit light and shake the earth, what is the use? Question: The aforementioned person who contemplates the mind still has the difficulty of 'luo hu' (subtle obstacles). Answer: If contemplating the mind has 'luo hu', why bother looking at the illusory mind? Moreover, for those without an illusory mind, it is difficult to speak calmly. Question: For a long time, I have had a deep foundation in the Dharma, but there are deviations and errors in the path of the mind. If I can perceive these subtle obstacles, I can reach the realm of true reality. If it is not a skillful teacher, it is impossible to resolve this principle. I rely on you, my master, please open the essential gate for us and guide those who use their minds, so that they do not lose the right path. Answer: Dharma-nature is the fundamental foundation, and dreams create deviations and errors. True reality is a subtle body, and form and mind are often not understood. Suddenly encountering a chaotic person (referring to a wise person), he pities and has compassion for sentient beings, and asks questions widely through doubts, and his heart is always clear about the truth. The dark path of birth and death is thoroughly understood, and slander and praise cannot startle him. The clear answer of the old man in the countryside, the appearance of the Dharma is also ashamed to come and learn. Ignorant beings are enlightened, just like the nature of form.
(Gui Chou year (1133)) Great Master Huikuan passed away Huikuan was the son of the Yang family in Yizhou. His father, Yang Wei, was a Taoist priest, known as the Three Caves Master. His elder sister, Xinxiang, was born knowing about her past lives and was always in meditation and stillness. When Huikuan was five or six years old, he talked with Xinxiang every day, and what they said was not about worldly affairs, and no one who heard them could understand. The family had been devoted to Taoism for generations, but only Huikuan did not like it. His father scolded him and asked him to worship the Heavenly Lord. Huikuan had no choice but to worship the Heavenly Lord, and the iron statue suddenly collapsed and was damaged. The whole family was amazed. So they recorded what Huikuan said. Before this, the Chan master Tanxiang of Longhuai Temple told his disciple Hui at the time of his death: 'My retribution will be to be born in the Yang family on the peak of Mianzhu in Guanghan. Come and see me seven years later.' After saying this, he passed away. Later, Hui dreamed that Tanxiang blamed him for breaking the agreement. Hui woke up in shock and went to the peak to knock on the door. Huikuan asked: 'Who is knocking on the door?' Hui said: 'Disciple Hui.' Huikuan smiled and said: 'How do you know me and call me'
弟子。會曰。得師聲。猶昔日聲也。遂相見。其父出所錄。與信相談論者示之。蓋大莊嚴等論。會即奉寬。再歸龍懷寺落髮。時年十三。會畏之如神龍。懷眾三千指。皆躬力作。寬獨閒適。人以為言。會曰。此吾先師也。因具道其所以。自是神異日顯。俗呼聖和尚。其姊信相。亦隨出家。凈慧寺有一異僧。入定滿寺。紅焰亙燃。人未之識。信相曰。此火聚尊者。入火光三昧耳。以水滅之。可入。遂作水觀。一室湛然。惟水不見其形。異僧欽嘆。以為得果。時亦號聖尼。永徽四年六月二十五日。寬示寂。時謂觀音大士應身云。
(甲寅)窺基法師參譯經論
窺基。姓尉遲。代郡人。鄂國公敬德之侄。金吾衛將軍敬宗之子。母夢掌月輪。吞之而孕。誕夕神光盈室。六歲能著書。初玄奘于西域。得一童子。敏悟絕倫。因攜之詣宗。宗呼基出拜奘。因使誦所著兵書且數千言。奘數目。童子及基誦畢。紿之曰。此古書耳。令西域童子覆誦。不差一字。宗大怒。以基竊古書誑己。將殺之。奘就丐出家。基曰。聽我御葷晚膳。則可。不然。寧伏劍死。奘許之。遂從入道。善大小乘。永徽五年。高宗特旨。度基為大僧。入大慈恩寺。參譯經正義。基乃從奘。受瑜伽唯識宗旨。著論凡百部。時號百本論師。然性豪侈。每出必
【現代漢語翻譯】 現代漢語譯本：弟子慧（會）說：『得到老師的聲音，還和以前一樣。』於是就互相見面。慧（會）的父親拿出記錄的和玄奘法師談論的《大莊嚴論》等給慧（會）看。慧（會）恭敬地接受，再次回到龍懷寺剃度出家，當時十三歲。慧（會）敬畏玄奘法師如同神龍。龍懷寺有三千僧眾，都親自勞作，唯獨玄奘法師清閑安逸，人們對此議論紛紛。慧（會）說：『這是我的先師啊。』於是詳細地說了其中的緣由。從此，玄奘法師的神異日益顯現，世俗稱他為聖和尚。慧（會）的姐姐信相，也跟隨出家。凈慧寺有一個奇異的僧人，入定后整個寺廟都燃燒著紅色的火焰，人們都不認識他。信相說：『這是火聚尊者，進入了火光三昧的境界。用水滅火，就可以進入。』於是信相作水觀，一室之內充滿水，卻看不見火聚尊者的身影。異僧欽佩讚歎，認為信相已經得道。當時人們也稱信相為聖尼。永徽四年（653年）六月二十五日，玄奘法師圓寂，當時人們說他是觀音大士應身顯現。
窺基法師參與翻譯經論
窺基，姓尉遲，是代郡人，鄂國公尉遲敬德的侄子，金吾衛將軍尉遲敬宗的兒子。他的母親夢見手掌托著月亮，吞了下去就懷孕了。出生那天晚上，神光充滿整個房間。六歲就能寫書。當初玄奘法師在西域，得到一個童子，非常聰明有悟性。於是帶著他去拜見尉遲敬宗。尉遲敬宗叫窺基出來拜見玄奘法師，於是讓窺基背誦他所寫的兵書，有幾千字。玄奘法師數著字數，童子和窺基都背誦完畢。玄奘法師欺騙尉遲敬宗說：『這是古書啊，讓西域的童子再背誦一遍，一個字都不差。』尉遲敬宗大怒，認為窺基偷竊古書欺騙自己，要殺了他。玄奘法師就替窺基求情，讓他出家。窺基說：『聽我吃完葷食晚飯，才可以。不然，寧願伏劍而死。』玄奘法師答應了他。於是窺基跟隨玄奘法師入道，精通大小乘佛法。永徽五年（654年），高宗皇帝特別下旨，讓窺基成為大僧，進入大慈恩寺，參與翻譯經書正義。窺基於是跟隨玄奘法師，學習瑜伽唯識的宗旨，著作論著共一百部。當時人們稱他為百本論師。然而窺基天性豪放奢侈，每次出行必定
【English Translation】 English version: The disciple Hui (會) said, 'Receiving the teacher's voice is just like it was in the past.' So they met each other. Hui's (會) father took out the records of his discussions with Master Xuanzang, including the Mahāsaṃghika (大莊嚴論) and other texts, and showed them to Hui (會). Hui (會) respectfully accepted them and returned to Longhuai Temple to be tonsured and become a monk. He was thirteen years old at the time. Hui (會) revered Master Xuanzang like a divine dragon. Longhuai Temple had three thousand monks, all of whom worked diligently, but Master Xuanzang was leisurely and comfortable. People gossiped about this. Hui (會) said, 'This is my former teacher.' So he explained the reasons in detail. From then on, Master Xuanzang's miraculous abilities became increasingly apparent, and the common people called him the Holy Monk. Hui's (會) sister, Xinxiang, also followed him to become a nun. In Jinghui Temple, there was an extraordinary monk who, upon entering meditation, caused the entire temple to be engulfed in red flames. People did not recognize him. Xinxiang said, 'This is the Fire Accumulation Venerable, entering the Samadhi of Fiery Light. Extinguishing the fire with water will allow you to enter.' So Xinxiang performed a water visualization, and the room was filled with water, but the figure of the Fire Accumulation Venerable could not be seen. The extraordinary monk admired and praised her, believing that Xinxiang had attained enlightenment. At that time, people also called Xinxiang the Holy Nun. On the twenty-fifth day of the sixth month of the fourth year of Yonghui (653 CE), Master Xuanzang passed away. At that time, people said that he was an incarnation of the Bodhisattva Avalokiteśvara.
Master Kuiji Participates in the Translation of Sutras and Treatises
Kuiji, whose surname was Yuchi, was a native of Dai Commandery, the nephew of Duke Eguo, Yuchi Jingde, and the son of General of the Golden Guard, Yuchi Jingzong. His mother dreamed of holding the moon in her palm and swallowing it, and then she became pregnant. On the night of his birth, divine light filled the entire room. At the age of six, he was able to write books. Initially, Master Xuanzang obtained a young boy in the Western Regions who was exceptionally intelligent and insightful. So he took him to visit Yuchi Jingzong. Yuchi Jingzong called Kuiji out to greet Master Xuanzang, and then had Kuiji recite the military books he had written, which amounted to several thousand words. Master Xuanzang counted the words, and both the boy and Kuiji finished reciting. Master Xuanzang deceived Yuchi Jingzong, saying, 'These are ancient books. Let the boy from the Western Regions recite them again, and not a single word will be different.' Yuchi Jingzong was furious, believing that Kuiji had stolen ancient books to deceive him, and wanted to kill him. Master Xuanzang pleaded for Kuiji, asking him to become a monk. Kuiji said, 'Allow me to finish my vegetarian dinner, and then I will. Otherwise, I would rather die by the sword.' Master Xuanzang agreed. So Kuiji followed Master Xuanzang into the path, mastering both the Mahayana and Hinayana Buddhist teachings. In the fifth year of Yonghui (654 CE), Emperor Gaozong issued a special decree, making Kuiji a senior monk and allowing him to enter the Great Ci'en Temple to participate in the translation of the true meaning of the scriptures. Kuiji then followed Master Xuanzang, studying the principles of Yogācāra (瑜伽) and Vijñānavāda (唯識), and wrote a total of one hundred treatises. At that time, people called him the Master of a Hundred Treatises. However, Kuiji was naturally extravagant and luxurious, and every time he went out, he would
治三車。亦號三車法師。
(丁巳)牛頭山法融禪師入寂(四祖信旁出法嗣)
法融。住牛頭山。大行法道。邑宰蕭元善。請融住建初寺。辭不克。乃命弟子智巖。付囑法印。令以次傳受。將下山。謂眾曰。吾不復踐此山矣。時鳥獸哀號。逾月不止。庵前有四大桐樹。仲夏之月。忽然凋落。顯慶三年閏正月二十三日。不疾而逝。
○千歲寶掌和尚入寂(初祖達磨旁出法嗣)
寶掌。晚居浦江寶巖。與玄朗友善。每通問。掌遣白犬馳書。朗以青猿回使。顯慶二年正旦。掌自塑一像。至九日成。謂門人慧云曰。此肖誰。曰與和尚無異。即澡浴易衣趺坐。謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈曰。本來無生死。今亦示生死。吾得去住心。他生復來此。又囑曰。吾滅后六十年。有僧來取吾骨。勿拒。言訖而逝。入滅五十四年。有刺浮長老。自雲門至塔所。禮曰。冀塔洞開。少選塔戶果啟。其骨連環若黃金。浮即持往秦望山。建窣堵波。奉藏。周丁卯至唐丁巳。實一千七十二年。其在此土。四百餘歲。
(辛酉)五祖弘忍傳法惠能
惠能。家貧。採樵供母。一日負薪過市中。聞客讀金剛經。悚然問其客曰。此何法也。曰此名金剛經。得於黃梅忍大師。能遽告其母。以為法尋師
【現代漢語翻譯】 現代漢語譯本 治三車，也號稱三車法師。
（丁巳年(657)）牛頭山法融禪師圓寂（四祖道信的旁出法嗣）。
法融禪師住在牛頭山，大力弘揚佛法。縣令蕭元善邀請法融禪師住在建初寺，法融禪師推辭沒有答應。於是蕭元善命令法融禪師的弟子智巖，付囑法印，令其依次傳承接受。法融禪師將要下山時，對眾人說：『我不再踏上這座山了。』當時鳥獸哀號，一個多月都沒有停止。庵前有四大棵桐樹，在仲夏時節，忽然全部凋落。顯慶三年(658)閏正月二十三日，法融禪師沒有疾病而逝世。
○千歲寶掌和尚圓寂（初祖達摩的旁出法嗣）。
寶掌和尚晚年居住在浦江寶巖，與玄朗法師友善，經常互相問候。寶掌和尚派遣白犬傳遞書信，玄朗法師用青猿回覆。顯慶二年(657)正月初一，寶掌和尚自己塑造了一尊像，到初九完成。寶掌和尚對門人慧云說：『這尊像像誰？』慧云說：『與和尚您沒有差別。』寶掌和尚就沐浴更衣，跏趺而坐，對慧云說：『我住在世上已經一千零七十二年了，現在將要謝世。聽我的偈子：本來沒有生死，現在也只是示現生死。我得到了去住之心，他生還會再來這裡。』又囑咐說：『我圓寂后六十年，有僧人來取我的骨頭，不要拒絕。』說完就圓寂了。入滅五十四年後，有刺浮長老，從雲門來到塔的地方，禮拜說：『希望塔門打開。』一會兒，塔門果然開啟，他的骨頭連環相扣，像黃金一樣。刺浮長老就拿著骨頭前往秦望山，建造窣堵波（佛塔），供奉安藏。從周朝丁卯年到唐朝丁巳年，實際上一千零七十二年。他在這片土地上，四百多年。
（辛酉年(681)）五祖弘忍將佛法傳給惠能。
惠能，家境貧寒，靠砍柴來供養母親。一天，惠能揹著柴經過市場，聽到有客人讀《金剛經》（Vajra Sutra），感到震驚，問那客人說：『這是什麼法？』客人說：『這叫《金剛經》，是從黃梅弘忍大師那裡得到的。』惠能立刻告訴他的母親，想要去尋訪大師求法。
【English Translation】 English version Zhi San Che, also known as Dharma Master San Che.
(Ding Si year (657)) Chan Master Farong of Niutou Mountain passed away (a collateral Dharma heir of the Fourth Patriarch Daoxin).
Farong lived on Niutou Mountain, vigorously propagating the Dharma. County Magistrate Xiao Yuanshan invited Farong to reside at Jianchu Temple, but Farong declined. Thereupon, Xiao Yuanshan ordered Farong's disciple, Zhiyan, to entrust the Dharma seal to him, instructing him to transmit and receive it in succession. As Farong was about to descend the mountain, he said to the assembly, 'I will not tread this mountain again.' At that time, birds and beasts wailed, and it did not cease for over a month. In front of the hermitage were four large tung trees, which suddenly withered in the middle of summer. On the twenty-third day of the intercalary first month of the third year of Xianqing (658), Farong passed away without illness.
○ Venerable Ba Zhang, who lived for a thousand years, passed away (a collateral Dharma heir of the First Patriarch Bodhidharma).
Ba Zhang resided at Baoyan in Pujiang in his later years, and was on friendly terms with Xuanlang. They often exchanged greetings. Ba Zhang would send a white dog to deliver letters, and Xuanlang would reply with a blue monkey as messenger. On the first day of the first month of the second year of Xianqing (657), Ba Zhang sculpted an image of himself, which was completed by the ninth day. Ba Zhang said to his disciple Huiyun, 'Whom does this resemble?' Huiyun said, 'It is no different from you, Venerable.' Ba Zhang then bathed, changed his clothes, and sat in the lotus position. He said to Huiyun, 'I have lived in this world for one thousand and seventy-two years. Now I am about to pass away. Listen to my verse: Originally there is no birth or death; now I am merely manifesting birth and death. I have attained the mind of going and staying; in another life, I will return here again.' He further instructed, 'Sixty years after my passing, a monk will come to retrieve my bones. Do not refuse.' After speaking, he passed away. Fifty-four years after his passing, Elder Ci Fu came from Yunmen to the stupa (Buddhist shrine), prostrated, and said, 'I hope the stupa will open.' After a short while, the stupa door indeed opened. His bones were linked together like gold. Ci Fu then took the bones to Qinwang Mountain, built a stupa (Buddhist shrine), and enshrined them there. From the Dingmao year of the Zhou Dynasty to the Dingsi year of the Tang Dynasty, it was actually one thousand and seventy-two years. He was in this land for over four hundred years.
(Xin You year (681)) The Fifth Patriarch Hongren transmitted the Dharma to Huineng.
Huineng was from a poor family and supported his mother by gathering firewood. One day, while carrying firewood through the market, he heard a guest reciting the Diamond Sutra (Vajra Sutra), and was startled. He asked the guest, 'What Dharma is this?' The guest said, 'This is called the Diamond Sutra, and I obtained it from the Great Master Hongren of Huangmei.' Huineng immediately told his mother that he wanted to seek the Dharma from the master.
之意。直抵韶州。遇高行土劉志略。結為交友。尼無盡藏者。即志略之姑。嘗讀涅槃經。能為解說其義。尼遂執卷問字。能曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。能曰。諸佛妙理。非關文字。尼驚異之。遍告四眾。請居寶林寺。一日忽自唸曰。我求大法。止此何為。遂棄之。龍朔元年。抵黃梅參弘忍。忍問。汝自何來。曰嶺南。曰欲求何為。曰惟求作佛。曰嶺南人無佛性。若為得佛。曰人有南北。佛性無南北。忍知其異。乃訶曰。著槽廠去。能禮足而退。便入碓坊。服勞杵臼。經八月。忍知付法時至。告眾曰。正法難解。不可徒記。吾言汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘眾神秀居第一座。學通內外。眾所宗仰。秀亦自負。無出其右者。不復思惟。乃于廊壁。書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。勿使惹塵埃。忍因經行見偈。心知秀所述贊曰。後代依此修行。亦得勝果。眾聆此語。人各諷誦。能在碓坊。聞偈乃問同學。此誰為之。曰和尚將欲付法。各令述偈。此乃秀上座所為。能曰。美則美矣。了則未了。同學不答。相視而笑。能至夜。密告一童子。引至廊下。能自秉燭。令童子于秀偈之側寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。忍見
曰。此是誰作。亦未見性。眾聞忍語。遂不之顧逮。忍詣碓坊。問曰。米白也未。曰白也。未有篩。忍以杖三擊其碓。能便三鼓入室。忍用袈裟遮圍。不令人見。告曰。諸佛出世。為一大事。隨機大小。而引導之。遂有三乘頓漸等法。以為教門。然以無上微妙秘密圓明真實正法眼藏。付于迦葉。展轉傳授。以至於吾。吾今授汝。並所傳袈裟。汝善護持。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。能受畢。乃曰。法則既授。衣付何人。曰昔達磨初至。人未知信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。且當達隱。俟時行化。所謂受衣之人。命如懸絲。曰當隱何所。曰逢懷則止。遇會且藏。能禮足已。捧衣而出。是夜南邁。眾皆莫知。忍自是不上堂。凡三日。眾怪問忍曰。吾道行矣。復問。衣法誰得。曰能者得。於是眾議。盧行者名能。即復奔逐○能南行。至大庾嶺。有僧道明。嘗為四品將軍。同數百人。來欲奪衣缽。明先趁及。能擲衣缽于石曰。此衣表信。可力爭耶。明舉衣缽。不能動。乃曰。我為法來。不為衣來。能曰。汝既為法來。可屏息諸緣。勿生一念。吾為汝說。明良久。能曰。不思善。不思惡。正與么時那個。是明上座本來面目。明言下大悟。復問。
上來密語密意外。還更有密意旨。否。能曰。與汝說者。即非密也。汝若返照密在汝邊。曰某雖在黃梅。實未省自己面目。今蒙指示。如人飲水。冷暖自知。今行者即某師也。能曰。汝若如是。吾與汝同師黃梅。善自護持。明又問。某今向甚處去。能曰。逢袁則止。遇蒙則居。明禮辭還。至嶺下謂眾曰。向陟崔巍。杳無軌跡。當別道尋之趁。眾遂散后。明居袁州蒙山。明姓陳。
(壬戌)善導大師示生凈土
善導。專以凈土化人。龍朔二年。忽謂人曰。此身可厭。吾將西歸。乃登柳樹。向西祝曰。愿佛接我。菩薩助我。令我不失正念。得生安養。言已。投身而逝。唐高宗知其唸佛口出光明。捨身精至。賜其寺額。號曰光明○僧懷感。居長安千福寺。入善導唸佛道場。三七日不睹靈瑞。自恨障深。欲絕食畢命。善導不許。只勸令精虔。三載感如所教。后見佛金色玉毫。得唸佛三昧。制決疑論七卷。臨終合掌云。佛來迎我。遂逝。
佛祖綱目卷第二十九 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十(呂字號)
甲子(唐高宗麟德元年起)丙寅(改干封)戊辰(改總章)庚午(改咸亨)甲戌(改上元)丙子(改儀鳳)己卯(改調露)庚辰(改永隆)辛巳(改
【現代漢語翻譯】 現代漢語譯本： 上來秘密的語言和秘密的意外，還有更深的秘密旨意嗎？』惠明問道。 六祖慧能回答：『如果我能對你說的，那就不是秘密了。你如果反過來觀照，秘密就在你自身。』 惠明說：『我雖然在黃梅（五祖弘忍道場），實際上還沒有認識自己的本來面目。現在蒙受您的指示，就像人喝水，冷暖自己知道。現在您就是我的老師了。』 慧能說：『你如果這樣認為，我和你共同以黃梅為師。好好地守護保持。』 惠明又問：『我現在應該向什麼地方去呢？』 慧能說：『遇到袁姓就停止，遇到蒙山就居住。』 惠明行禮告辭返回，到山嶺下對眾人說：『我向上攀登高山，杳無軌跡，應當從別的道路尋找追趕。』眾人於是散去。後來惠明居住在袁州蒙山，惠明姓陳。
（壬戌年）善導大師示現往生凈土
善導（Shandao）：專門用凈土法門教化世人。唐龍朔二年（662年），忽然對人說：『這個身體令人厭惡，我將要往生西方。』於是登上柳樹，面向西方祝願說：『愿佛接引我，菩薩幫助我，令我不失去正念，得以往生安樂世界。』說完，投身而逝。唐高宗（李治）知道他念佛口中放出光明，捨身精進至極，賜給他的寺廟匾額，號為光明寺。僧人懷感（Huaigan），居住在長安千福寺，進入善導的唸佛道場，二十一天沒有看到任何靈瑞，自己埋怨業障深重，想要絕食而死。善導不允許，只是勸他精進虔誠。懷感依教奉行三年，後來見到佛的金色玉毫相，得到唸佛三昧。著述《決疑論》七卷。臨終時合掌說：『佛來迎接我了。』於是去世。
《佛祖綱目》卷第二十九 《卍新續藏》第85冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第三十（呂字號）
甲子年（唐高宗麟德元年，664年）丙寅年（改元干封，666年）戊辰年（改元總章，668年）庚午年（改元咸亨，670年）甲戌年（改元上元，674年）丙子年（改元儀鳳，676年）己卯年（改元調露，679年）庚辰年（改元永隆，680年）辛巳年（改元
【English Translation】 English version: 'What about the secret words and secret meanings that have been passed down? Is there an even deeper secret meaning?' Huiming asked. Huineng (the Sixth Patriarch) replied, 'If I could tell you, it wouldn't be a secret. If you turn inward and contemplate, the secret is within you.' Huiming said, 'Although I was at Huangmei (the Fifth Patriarch Hongren's monastery), I had not truly recognized my own original face. Now, receiving your instruction, it's like a person drinking water, knowing its temperature for themselves. Now you are my teacher.' Huineng said, 'If you see it this way, then you and I share Huangmei as our teacher. Take good care and maintain this understanding.' Huiming then asked, 'Where should I go now?' Huineng said, 'Stop where you find the surname Yuan, and reside where you find Mount Meng.' Huiming bowed and took his leave. Reaching the foot of the mountain, he told the others, 'I climbed the steep heights, but there was no trace of him. We should seek him by another path.' The others then dispersed. Later, Huiming resided at Mount Meng in Yuanzhou. Huiming's surname was Chen.
(Renxu Year) Master Shandao Manifests Birth in the Pure Land
Shandao (Shandao): He specialized in using the Pure Land teachings to transform people. In the second year of Longshuo during the Tang Dynasty (662 AD), he suddenly said to people, 'This body is repulsive; I am going to return to the West.' Thereupon, he climbed a willow tree and, facing West, made this vow: 'May the Buddha receive me, may the Bodhisattvas assist me, so that I do not lose right mindfulness and may be reborn in the Land of Peace and Bliss.' Having spoken, he threw himself down and passed away. Emperor Gaozong of the Tang Dynasty (Li Zhi) knew that his recitation of the Buddha's name emitted light from his mouth, and that he had relinquished his body with utmost diligence. He bestowed upon his temple a plaque with the name 'Temple of Light'. The monk Huaigan (Huaigan) resided at Qianfu Temple in Chang'an. He entered Shandao's Pure Land practice center. For twenty-one days, he did not witness any auspicious signs. He blamed himself for his deep karmic obstructions and wanted to end his life by fasting. Shandao did not allow it, but only encouraged him to be diligent and sincere. Huaigan followed his instructions for three years. Later, he saw the Buddha's golden-colored urna hair and attained the Samadhi of Buddha Recitation. He composed seven volumes of 'Resolutions of Doubts'. At the moment of his death, he joined his palms and said, 'The Buddha has come to welcome me.' Then he passed away.
Chronicle of Buddhas and Patriarchs, Volume 29 Supplement to the Buddhist Canon, New Series, Volume 85, No. 1594, Chronicle of Buddhas and Patriarchs
Chronicle of Buddhas and Patriarchs, Volume 30 (Series Lü)
Jiazi Year (First Year of Linde, Tang Gaozong, 664 AD), Bingyin Year (Change of Era to Qianfeng, 666 AD), Wuchen Year (Change of Era to Zongzhang, 668 AD), Gengwu Year (Change of Era to Xianheng, 670 AD), Jiaxu Year (Change of Era to Shangyuan, 674 AD), Bingzi Year (Change of Era to Yifeng, 676 AD), Jimao Year (Change of Era to Tiaolu, 679 AD), Gengchen Year (Change of Era to Yonglong, 680 AD), Xinsi Year (Change of Era to
開曜)壬午(改永淳)癸未(改弘道)甲申(中宗嗣聖元年武后光宅元年)乙酉(武后垂拱元年)己丑(武后改永昌)庚寅(武后改天授國號周)壬辰(周改如意又改長壽)甲午(周改延載)乙未(周改證聖又改天冊萬壽)丙申(周改萬歲登封又改通天萬歲)丁酉(周改神功)戊戌(周改聖歷)庚子(周改久視)辛丑(周改大定又改長安)乙巳(中宗復位改元神龍)丁未(改景龍)庚戌(睿宗景雲元年)壬子(玄宗先天元年)癸丑(改開元)癸亥(唐玄宗開元十一年止)
(甲子)慧安禪師隱終南山
慧安。荊州衛氏子。出家受具。行頭陀行。唐貞觀中。至黃梅。謁弘忍。得心要。麟德元年。隱居終南石壁○法持。江寧張氏子。參弘忍。聞法心開。他日忍謂弟子曰。後傳吾法。者可有十人。金陵法持。是其一也。復遇牛頭慧方印可。乃繼跡山門○玄奘。𥨊疾。命弟子大乘光。錄所譯經論凡七十五部一千三百三十五卷。造彌勒像十俱胝。及疾革。令左右同聲三唱南無慈氏如來應正等覺。愿與含識。速奉慈顏。南無慈氏如來所居內院。愿舍壽必生其中。遂右脅安臥而逝時麟德甲子二月五日也。是夕白虹四道。自北亙南。貫□宿慈恩寺塔。俄異僧奉旃檀末香至。請依天竺法。用涂師體。大乘光等。以掩龕日久。
{ "translations": [ "現代漢語譯本：", "壬午年（永淳元年，682年），癸未年（弘道元年，683年），甲申年（中宗嗣聖元年，武后光宅元年，684年），乙酉年（武后垂拱元年，685年），己丑年（武后改元永昌，689年），庚寅年（武后改元天授，國號為周，690年），壬辰年（周改元如意，又改長壽，692年），甲午年（周改元延載，694年），乙未年（周改元證聖，又改天冊萬歲，695年），丙申年（周改元萬歲登封，又改通天萬歲，696年），丁酉年（周改元神功，697年），戊戌年（周改元聖歷，698年），庚子年（周改元久視，700年），辛丑年（周改元大定，又改長安，701年），乙巳年（中宗復位，改元神龍，705年），丁未年（改元景龍，707年），庚戌年（睿宗景雲元年，710年），壬子年（玄宗先天元年，712年），癸丑年（改元開元，713年），癸亥年（唐玄宗開元十一年止，723年）。", "", "（甲子年，664年）慧安禪師隱居終南山。", "", "慧安（Huian）是荊州衛氏之子。出家受具足戒，奉行頭陀苦行。唐貞觀年間，到達黃梅，拜見弘忍（Hongren），領悟了心要。麟德元年（664年），隱居於終南山的石壁。法持（Fachi），江寧張氏之子，參拜弘忍，聽聞佛法後心開悟解。後來，弘忍對弟子們說：『將來能傳承我的佛法的人，大概有十個。金陵的法持（Fachi），就是其中之一。』又遇到牛頭慧方（Niutou Huifang）的印可，於是繼承了他的山門事業。玄奘（Xuanzang），病情加重，命令弟子大乘光（Dacheng Guang）記錄所翻譯的經論，總共有七十五部，一千三百三十五卷。建造彌勒像十俱胝。臨終時，讓身邊的人一同高聲三唱『南無慈氏如來應正等覺』，愿與一切眾生，迅速見到慈氏如來（Cishi Rulai）的慈顏。愿捨棄壽命后必定往生到南無慈氏如來（Cishi Rulai）所居住的內院。』於是右脅安臥而逝，時間是麟德甲子年二月五日（664年）。當晚，四道白虹，從北向南橫貫天空，穿過□宿慈恩寺塔。不久，有奇異的僧人拿著旃檀末香前來，請求按照天竺的習俗，用香塗抹玄奘（Xuanzang）的身體。大乘光（Dacheng Guang）等人，因為入殮時間已久，便……", "", "", "english_translations": [ "English version:", "Renwu Year (Yongchun 1st Year, 682), Guiwei Year (Hongdao 1st Year, 683), Jiashen Year (Zhongzong's Sisheng 1st Year, Empress Wu's Guangzhai 1st Year, 684), Yiyou Year (Empress Wu's Chuigong 1st Year, 685), Jichou Year (Empress Wu changed era name to Yongchang, 689), Gengyin Year (Empress Wu changed era name to Tianshou, and the country name to Zhou, 690), Renchen Year (Zhou changed era name to Ruyi, then to Changshou, 692), Jiawu Year (Zhou changed era name to Yanzai, 694), Yiwei Year (Zhou changed era name to Zhengsheng, then to Tianze Wanshou, 695), Bingshen Year (Zhou changed era name to Wansui Dengfeng, then to Tongtian Wansui, 696), Dingyou Year (Zhou changed era name to Shengong, 697), Wuxu Year (Zhou changed era name to Shengli, 698), Gengzi Year (Zhou changed era name to Jiushi, 700), Xinchou Year (Zhou changed era name to Dading, then to Changan, 701), Yisi Year (Zhongzong restored to the throne, changed era name to Shenlong, 705), Dingwei Year (changed era name to Jinglong, 707), Gengxu Year (Ruizong's Jingyun 1st Year, 710), Renzi Year (Xuanzong's Xiantian 1st Year, 712), Guichou Year (changed era name to Kaiyuan, 713), Guihai Year (Tang Xuanzong's Kaiyuan 11th Year ended, 723).", "", "(Jiazi Year, 664) Chan Master Huian (慧安) secluded himself in Mount Zhongnan.", "", "Huian (慧安) was a son of the Wei family from Jingzhou. He left home, received full ordination, and practiced the ascetic practices of a 'dhuta'. During the Zhenguan period of the Tang Dynasty, he arrived at Huangmei and visited Hongren (弘忍), where he attained the essence of the mind. In the first year of Linde (664), he secluded himself in the stone cliffs of Mount Zhongnan. Fachi (法持) was a son of the Zhang family from Jiangning. He visited Hongren (弘忍), and his mind opened upon hearing the Dharma. Later, Hongren (弘忍) said to his disciples, 'Those who will transmit my Dharma in the future will probably be ten people. Fachi (法持) of Jinling is one of them.' He also encountered Niutou Huifang's (牛頭慧方) approval, and thus continued his mountain gate's work. Xuanzang (玄奘) fell ill and ordered his disciple Dacheng Guang (大乘光) to record the translated scriptures and treatises, totaling seventy-five works in one thousand three hundred and thirty-five volumes. He commissioned the making of ten 'koti' of Maitreya images. As he was dying, he instructed those around him to chant aloud three times, 'Namo Maitreya Tathagata Arhat Samyaksambuddha', wishing to quickly behold the compassionate face of Maitreya Tathagata (慈氏如來) with all sentient beings. 'Wishing to be reborn in the inner court where Namo Maitreya Tathagata (慈氏如來) resides after abandoning this life.' Then he passed away lying on his right side on the fifth day of the second month of the Jiazi year of Linde (664). That evening, four white rainbows stretched across the sky from north to south, piercing the □ constellation and the Ci'en Temple Pagoda. Soon after, a strange monk arrived with sandalwood powder, requesting to anoint Xuanzang's (玄奘) body according to the customs of India. Dacheng Guang (大乘光) and others, because the encoffining had been done for a long time, then..." ] }
不欲開。其僧曰。別奉進旨。倘見拒。即具奏遂啟龕。顏色如生。香氣馥郁。其僧涂畢。恍然不見。
(丁卯)道宣律師入寂
道宣。持律感天。送饌侍衛。嘗行道中。夜臨砌而蹶。有少年介冑。擁衛得不仆。宣問為誰。曰弟子博叉天王子張瓊也。以師戒德故。來給衛耳。問世尊在世。及滅度時事。瓊一一為言。自後降靈不一。干封二年春。天告宣曰。報緣將盡。當生彌勒內宮。十月三十日。眾見空中幡華交列。異香天樂。同聲請宣。歸覲彌勒。
(己巳)僧伽大士示現泗州
初僧伽自碎葉國。游西涼。總章二年。顯化洛陽。手執楊枝。混于緇流。或問師何姓。曰我姓何。問師是何國人。曰我何國人。尋于泗上。欲構伽藍。因宿州民賀拔氏舍所居。伽曰。此本佛宇。令掘地。果得古碑。云香積寺。又獲金像。伽曰。普光王佛也。因以為寺額。
(癸酉)萬回示現王宮
萬回。閿鄉張氏子。弱齡笑傲徉狂。鄉黨莫測。有兄萬年。久征遼左。母思其音信。回曰。此甚易爾。乃告母往。至暮而還。及持到書。鄰里驚異。因號萬回。回與龍興沙門大明少相狎。嘗往來其室。屬給諫明崇儼夜過寺。見回左右神兵侍衛。儼大駭。一日回令家人灑掃云。有勝客來。是日玄奘自西國還。訪回。回
【現代漢語翻譯】 現代漢語譯本： 不想打開（塔）。那僧人說：『另有奉上的旨意。如果被拒絕，就上奏。』於是打開塔，（六祖慧能的）顏色像活著一樣，香氣濃郁。那僧人塗抹完畢，忽然不見了。
（丁卯（667年））道宣律師圓寂
道宣（Daoxuan）：持戒精嚴感動上天，有天人送食物侍衛。曾經在行走時，夜晚臨近臺階而跌倒，有少年身穿鎧甲，擁護他才沒跌倒。道宣問他是誰，（少年）說：『弟子是博叉天王子張瓊（Bocha heavenly prince Zhang Qiong），因為師父的戒律品德，前來給您做侍衛。』（道宣）問世尊（釋迦摩尼佛）在世，以及圓寂時的事情，張瓊一一為他說了。自此以後降臨顯靈不止一次。干封二年（667年）春天，天人告訴道宣說：『報應的緣分將盡，應當往生彌勒內宮。』十月三十日，眾人看見空中幡旗鮮花交錯排列，奇異的香氣和天上的音樂，一同出聲邀請道宣，回去朝見彌勒（Maitreya）。
（己巳（669年））僧伽（Sengqie）大士在泗州顯現
起初僧伽從碎葉國（Suiye country），遊歷西涼（Xiliang）。總章二年（669年），在洛陽顯現神蹟，手執楊柳枝，混在僧人之中。有人問師父姓什麼，（僧伽）說『我姓何』。問師父是哪個國家的人，（僧伽）說『我何國人』。不久在泗州，想要建造伽藍（僧伽藍摩的簡稱，指寺廟），於是宿州（Suzhou）的百姓賀拔氏（He Ba clan）捨棄所居住的地方。（僧伽）說：『這裡原本是佛寺。』讓人挖掘地面，果然得到古碑，上面寫著香積寺（Xiangji Temple）。又獲得金像，（僧伽）說：『是普光王佛（Puguangwang Buddha）。』因此用這個作為寺廟的名稱。
（癸酉（673年））萬回（Wanhui）在王宮顯現
萬回，是閿鄉（Wenxiang）張氏的兒子，年少時嬉笑傲慢，行為怪異，鄉里的人無法理解。有個哥哥叫萬年（Wannian），長期征戰遼左（Liaozuo）。母親思念他的音信，萬回說：『這很容易。』於是告訴母親要前往，到傍晚就回來了，並且拿著書信。鄰里感到驚訝奇異，因此號稱萬（此處應為「回」字）。萬回與龍興寺（Longxing Temple）的沙門大明（Daming）關係密切，曾經往來他的房間。適逢給諫明崇儼（Ming Chongyan）夜晚經過寺廟，看見萬回左右有神兵侍衛，（明崇儼）非常害怕。一天萬回讓家人灑掃，說：『有貴客來。』這天玄奘（Xuanzang）從西域（Western Regions）回來，拜訪萬回。
【English Translation】 English version: They did not want to open (the stupa). The monk said, 'There is another imperial decree to present. If it is refused, I will report it to the throne.' Then he opened the stupa, and (Huineng's) color was as if he were alive, and the fragrance was rich. After the monk finished applying (the paint), he suddenly disappeared.
(Dingmao year (667 AD)) Lawyer Daoxuan passed away.
Daoxuan: Holding the precepts strictly moved the heavens, and heavenly beings delivered food and served as guards. Once, while walking, he stumbled near the steps at night. A young man in armor supported him so that he did not fall. Daoxuan asked who he was, and (the young man) said, 'This disciple is Bocha heavenly prince Zhang Qiong. Because of the master's virtuous precepts, I have come to serve as your guard.' (Daoxuan) asked about the World Honored One (Shakyamuni Buddha) when he was alive and the events at the time of his passing. Zhang Qiong told him everything in detail. Since then, he descended and manifested his spirit more than once. In the spring of the second year of Ganfeng (667 AD), a heavenly being told Daoxuan, 'The karmic connection is about to end, and you should be reborn in Maitreya's inner palace.' On the thirtieth day of October, the crowd saw banners and flowers intertwined in the air, strange fragrances and heavenly music, and together they invited Daoxuan to return to pay homage to Maitreya.
(Jisi year (669 AD)) Great Master Sengqie appeared in Sizhou.
Initially, Sengqie traveled from Suiye country to Xiliang. In the second year of Zongzhang (669 AD), he manifested his divine powers in Luoyang, holding a willow branch in his hand, mingling among the monks. Someone asked the master what his surname was, and (Sengqie) said, 'My surname is He.' Asked what country he was from, (Sengqie) said, 'I am from He country.' Soon after, in Sizhou, he wanted to build a Sangharama (a general term for monasteries), so He Ba clan, a resident of Suzhou, gave up his residence. (Sengqie) said, 'This was originally a Buddhist temple.' He had people dig the ground, and they found an ancient stele with the words Xiangji Temple written on it. They also found a golden statue, and (Sengqie) said, 'It is Puguangwang Buddha.' Therefore, they used this as the name of the temple.
(Guiyou year (673 AD)) Wanhui appeared in the royal palace.
Wanhui was the son of the Zhang family of Wenxiang. In his youth, he laughed and acted arrogantly and strangely, and the people of the village could not understand him. He had an older brother named Wannian, who had been fighting in Liaozuo for a long time. His mother missed news of him, and Wanhui said, 'This is very easy.' So he told his mother that he would go, and he returned by evening, bringing a letter. The neighbors were surprised and amazed, so they called him Wan*. Wanhui was close to the Shamen Daming of Longxing Temple, and he often visited his room. It happened that the censor Ming Chongyan passed by the temple at night and saw divine soldiers guarding Wanhui on both sides. (Ming Chongyan) was very frightened. One day, Wanhui told his family to sweep and clean, saying, 'A distinguished guest is coming.' On this day, Xuanzang returned from the Western Regions and visited Wanhui.
問印度風境。瞭如所見。奘作禮圍繞。稱是菩薩。咸亨四年。高宗詔入宮。度為沙門。時有扶風僧蒙澒者。先在宮內。每曰。回來回來。及回至。澒曰。替到當去。旬日而澒逝。
(甲戌)臺宗智威住軒轅
智威。縉雲蔣氏子。年十八為郡學堂長。因歸納婦。路遇梵僧曰。少年何意。欲違昔日重誓耶。因示其前身為徐陵。于智者前。親立五愿。威聞不復還家。即往天臺。投章安為師。證法華三昧。上元元年。飛錫凌空。至軒轅煉丹山。遂住焉學。徒奔湊。
(乙亥)五祖弘忍示寂
上元二年。弘忍忽告眾曰。吾今事畢。時可行矣。即入室安坐而逝。壽七十四。建塔于黃梅東山。
(丙子)六祖惠能示出世
惠能。南歸隱於四會。獵人隊中。經十五載。時與獵人。隨宜說法。獵人令守網。輒放生命。一日忽念。說法時至。遂至廣州法性寺。儀鳳元年正月八日。值印宗講涅槃經。暮夜風吹幡動。二僧對論。一云風動。一云幡動。往復不已。能曰。不是風動。不是幡動。仁者心動。一眾駭然。宗延至上席。徴詰奧義。見能言簡理當。不繇文字。乃曰。久聞黃梅衣法南來。莫是行者否。曰然。宗乃執弟子禮。請衣缽。出示大眾。復問。黃梅付囑如何指授。曰指授即無。惟論見性。不論禪
【現代漢語翻譯】 現代漢語譯本 問及來自印度的僧人（印度風境）。（僧人）所見如實。（玄）奘向他行禮並繞行，稱他為菩薩。咸亨四年（673年），高宗皇帝下詔讓他入宮，度他為沙門。當時有個扶風來的僧人名叫蒙澒，先前就在宮內。蒙澒每天都說：『回來，回來。』等到（印度僧人）回來后，蒙澒說：『替我到該去的地方。』十天後蒙澒就去世了。
（甲戌）臺宗智威住在軒轅山
智威，縉雲蔣氏之子。十八歲時擔任郡學堂長。有一次回家娶妻，路上遇到一個梵僧，梵僧問他說：『少年，你想要做什麼？難道要違背昔日的重誓嗎？』於是向他展示了他前世是徐陵，在智者大師面前，親自立下五條誓願。智威聽后不再回家，立刻前往天臺山，拜章安為師，證得法華三昧。上元元年（674年），（智威）飛錫凌空，到達軒轅山的煉丹山，於是就住在那裡學習。學徒們紛紛前來。
（乙亥）五祖弘忍示寂
上元二年（675年），弘忍忽然告訴眾人說：『我今天的事情已經完畢，是時候可以走了。』說完就進入房間安坐而逝。享年七十四歲。在黃梅東山建塔安葬。
（丙子）六祖惠能開始弘法
惠能南歸后隱居在四會，在獵人隊伍中生活了十五年。時常和獵人們，隨機說法。獵人讓他看守羅網，（惠能）總是放生。有一天忽然想到，說法的時機到了，於是前往廣州法性寺。儀鳳元年（676年）正月八日，正趕上印宗法師講解《涅槃經》。傍晚，風吹動幡，兩個僧人爭論起來。一個說是風動，一個說是幡動，爭論不休。惠能說：『不是風動，不是幡動，是仁者的心在動。』眾人聽后都感到震驚。印宗法師將惠能請到上座，詢問佛法的奧義。見惠能言語簡潔，道理精當，不依賴文字，於是說：『早就聽說黃梅的衣缽傳到南方來了，莫非就是您嗎？』惠能回答說：『是的。』印宗於是行弟子之禮，請出衣缽，展示給大眾。又問：『黃梅五祖付囑時如何指授？』惠能說：『指授是沒有的，只是論見性，不論禪定。』
【English Translation】 English version Asked about the Indian monk (Indian Wind Boundary). He saw things as they were. (Xuan) Zang made a respectful bow and circumambulated him, calling him a Bodhisattva. In the fourth year of Xianheng (673 AD), Emperor Gaozong issued an edict to bring him into the palace and ordain him as a Shramana. At that time, there was a monk from Fufeng named Meng Hong, who was already in the palace. Meng Hong would say every day, 'Come back, come back.' When (the Indian monk) returned, Hong said, 'Go to the place I am supposed to go for me.' Ten days later, Hong passed away.
(Jiaxu) Tiantai School's Zhiwei resided in Xuanyuan Mountain
Zhiwei was the son of the Jiang family of Jinyun. At the age of eighteen, he served as the head of the county school. Once, on his way home to marry a wife, he encountered a Brahmin monk who asked him, 'Young man, what do you intend to do? Do you want to violate your past vows?' Then he showed him that his previous life was Xu Ling, who had personally made five vows before Master Zhiyi. Upon hearing this, Zhiwei did not return home but immediately went to Mount Tiantai and became a disciple of Zhang'an, attaining the Lotus Samadhi. In the first year of Shangyuan (674 AD), (Zhiwei) flew with his staff through the air to the Elixir Refining Mountain in Xuanyuan, and then resided there to study. Disciples flocked to him.
(Yihai) The Fifth Patriarch Hongren passed away
In the second year of Shangyuan (675 AD), Hongren suddenly told the assembly, 'My affairs are now complete, and it is time for me to depart.' Then he entered his room, sat peacefully, and passed away. He lived to be seventy-four years old. A pagoda was built at Dongshan in Huangmei to enshrine him.
(Bingzi) The Sixth Patriarch Huineng began to teach
Huineng returned south and lived in seclusion in Sihui, living among hunters for fifteen years. He often taught the hunters according to their needs. The hunters asked him to guard the nets, but (Huineng) always released the animals. One day, he suddenly thought that the time to teach had come, so he went to Faxing Temple in Guangzhou. On the eighth day of the first month of the first year of Yifeng (676 AD), he happened to be there when Master Yinzong was lecturing on the Nirvana Sutra. In the evening, the wind blew the banner, and two monks began to argue. One said the wind was moving, and the other said the banner was moving, arguing endlessly. Huineng said, 'It is not the wind that is moving, it is not the banner that is moving, it is the mind of the benevolent ones that is moving.' The assembly was shocked. Master Yinzong invited Huineng to the upper seat and inquired about the profound meaning of the Dharma. Seeing that Huineng's words were concise and the principles were appropriate, not relying on words, he said, 'I have long heard that the robe and bowl of Huangmei have come south, could it be you?' Huineng replied, 'Yes.' Yinzong then performed the disciple's ceremony, brought out the robe and bowl, and showed them to the assembly. He further asked, 'How did the Fifth Patriarch of Huangmei instruct you when he entrusted you with the Dharma?' Huineng said, 'There was no specific instruction, only the discussion of seeing one's nature, not about meditation.'
定解脫。曰何不論禪定解脫。曰為是二法。不是佛法。佛法是不二之法。曰如何是佛法不二之法。曰法師講涅槃經。明佛性。是佛法不二之法。如高貴德王。白佛言。犯四重禁。作五逆罪。及一闡提等。當斷善根佛性否。佛言。善根有二。一者常。二者無常。佛性非常非無常。是故不斷。名為不二。一者善。二者不善。佛性非善非不善。是名不二。蘊之與界。凡夫見二。智者了達其性無二。無二之性。即是佛性。宗聞歡喜。合掌嘆曰。某甲講經。猶如瓦礫。仁者論義。猶如真金。乃會名德。與之剃染。受具。次日廣州刺史韋據。請能升座說法。示眾曰。總凈心念摩訶般若波羅蜜。摩訶者大也。心量廣大。猶如虛空。無有邊畔。亦無方圓大小。亦非青黃赤白。亦無上下長短。亦無嗔無喜。無是無非。無善無惡。無有頭尾。世人妙性本空。無有一法可得。自性真空亦復如是。自效能含萬法。是大萬法。在諸人性中。若見一切人惡與善。盡皆不取不捨。亦不染著。心如虛空。名之為大。故曰摩訶。般若者智慧也。一切處所。一切時中。唸唸不愚。常行智慧。即是般若行。一念愚即般若絕。一念智即般若生。般若無形相。智慧心即是。若作如是解。即名般若智。波羅蜜者。到彼岸也。解義離生滅。著境生滅起。如水有波。浪即
【現代漢語翻譯】 現代漢語譯本： 定解脫。問：為什麼不談禪定解脫？答：因為這是兩種法，不是佛法。佛法是不二之法。問：什麼是佛法不二之法？答：法師講解《涅槃經》，闡明佛性，這就是佛法不二之法。例如高貴德王問佛說：『犯了四重禁、作了五逆罪，以及一闡提（斷絕善根的人）等，應當斷絕善根佛性嗎？』佛說：『善根有兩種，一是常，二是無常。佛性既不是常也不是無常，所以不斷絕，這叫做不二。一是善，二是不善。佛性既不是善也不是不善，這叫做不二。五蘊（色、受、想、行、識）和十二界（六根、六塵），凡夫見為二，智者了達其性無二。無二之性，就是佛性。』宗聞聽了歡喜，合掌讚歎說：『我某甲講經，猶如瓦礫，仁者論義，猶如真金。』於是召集名僧大德，為他剃度受戒。次日，廣州刺史韋據，請能禪師升座說法，開示大眾說：『總攝凈心，念摩訶般若波羅蜜（偉大的智慧到達彼岸）。摩訶（ महान् ）是大的意思。心量廣大，猶如虛空，沒有邊際，也沒有方圓大小，也不是青黃赤白，也沒有上下長短，也沒有嗔怒也沒有喜悅，沒有是也沒有非，沒有善也沒有惡，沒有頭也沒有尾。世人的妙性本來是空，沒有一法可以得到。自性真空也是這樣。自效能包含萬法，是大萬法。在每個人的心中，如果見到一切人的惡與善，都不要取也不要舍，也不要染著。心如虛空，名為大。所以說摩訶（ महान् ）。般若（ प्रज्ञा ）是智慧的意思。在一切處所，一切時間中，唸唸不愚癡，常常運用智慧，就是般若行。一念愚癡，般若就斷絕；一念智慧，般若就產生。般若沒有形相，智慧心就是般若。如果這樣理解，就叫做般若智。波羅蜜（ पारमिता ）是到彼岸的意思。理解義理就能脫離生死，執著外境就會產生生死，就像水有波浪一樣。』
【English Translation】 English version: Definite liberation. Question: Why not discuss meditative liberation? Answer: Because these are two separate dharmas, not the Buddha-dharma. The Buddha-dharma is the dharma of non-duality. Question: What is the non-dual dharma of the Buddha-dharma? Answer: When a Dharma master expounds the Nirvana Sutra and elucidates the Buddha-nature, that is the non-dual dharma of the Buddha-dharma. For example, King Noble Virtue asked the Buddha, 'If someone commits the four grave offenses, the five rebellious acts, or is an icchantika (one who has severed their roots of goodness), should their roots of goodness and Buddha-nature be cut off?' The Buddha said, 'There are two kinds of roots of goodness: one is permanent, and the other is impermanent. The Buddha-nature is neither permanent nor impermanent, therefore it is not cut off. This is called non-duality. One is good, and the other is not good. The Buddha-nature is neither good nor not good. This is called non-duality. The skandhas (aggregates) and dhatus (realms) are seen as two by ordinary people, but the wise realize that their nature is non-dual. The nature of non-duality is the Buddha-nature.' Zongwen listened with joy, put his palms together, and praised, 'My lecturing on the scriptures is like rubble, while your discourse is like true gold.' Thereupon, he gathered renowned monks and virtuous individuals to tonsure and ordain him. The next day, the governor of Guangzhou, Wei Ju, invited the Chan master Neng to ascend the seat and expound the Dharma, instructing the assembly, 'Completely purify your minds and recite Maha Prajna Paramita (Great Wisdom to the Other Shore). Maha ( महान् ) means great. The capacity of the mind is vast, like empty space, without boundaries, without squareness or roundness, without size, and not blue, yellow, red, or white. It has no up or down, no length or shortness, no anger or joy, no right or wrong, no good or evil, no beginning or end. The wondrous nature of people is originally empty, and there is no dharma to be obtained. The true emptiness of self-nature is also like this. Self-nature can contain all dharmas; it is the great myriad dharmas. In the hearts of all people, if you see the evil and good of all people, do not take or reject them, and do not be attached to them. The mind is like empty space, which is called great. Therefore, it is called Maha ( महान् ). Prajna ( प्रज्ञा ) means wisdom. In all places, at all times, in every thought, do not be foolish, and constantly practice wisdom, which is the practice of Prajna. One thought of foolishness cuts off Prajna; one thought of wisdom gives rise to Prajna. Prajna has no form or appearance; the mind of wisdom is Prajna. If you understand it in this way, it is called Prajna wisdom. Paramita ( पारमिता ) means reaching the other shore. Understanding the meaning allows one to escape birth and death, while attachment to external objects gives rise to birth and death, just as water has waves.'
名為此岸。離境無生滅。如水常通流。即名為彼岸。故號波羅蜜。凡夫即佛。煩惱即菩提。前念迷即凡夫。后念悟即佛。前念著境即煩惱。后念離境即菩提。摩訶般若波羅蜜。最尊最上最第一。無住無往亦無來。三世諸佛從中出。又曰。若欲修行。在家亦得。不繇在寺。但依無相而修。常與吾同處無別。不依無相而修。剃髮出家。于道何益○神秀。開封李氏子。身長八尺。秀眉大耳。少親儒業。博綜多聞。俄出家至黃梅。見弘忍。乃歎服曰。此真吾師也。服勤六年。忍深器之。謂曰。吾度人多矣。至於悟解。無及汝者。命之分座。寺東七里。地坦山雄。秀曰。此正楞伽孤峰。度門蘭若。蔭松藉草。吾將老焉。遂居之。
(丁丑)六祖惠能開法曹溪
儀鳳二年春。惠能至曹溪寶林寺。見堂宇湫隘。不足容眾。欲廣之。遂謁里人陳亞仙。乞檀越一坐具地。亞仙唯唯。能以坐具一展。盡罩曹溪四境。亞仙愿盡。舍為寶坊。遂成蘭若。一十三所。
(戊寅)智巖禪師入寂(法融法嗣牛頭山第二世)
智巖。以正法付慧方。住白馬棲玄兩寺。又遷住石頭城。儀鳳三年正月日。入滅。顏色不變。屈伸如生。室有異香。經旬不歇。遺言水葬。壽七十八。臘三十九。
(庚辰)法華智威入寂(灌頂法嗣
【現代漢語翻譯】 現代漢語譯本 名為此岸（Cī àn，This shore）。離境無生滅。如水常通流。即名為彼岸（Bǐ àn，That shore）。故號波羅蜜（Bō luó mì，Pāramitā，Perfection of wisdom）。凡夫即佛。煩惱即菩提（Pútí，Bodhi，Enlightenment）。前念迷即凡夫。后念悟即佛。前念著境即煩惱。后念離境即菩提。摩訶般若波羅蜜（Mó hē bō rě bō luó mì，Mahāprajñāpāramitā，Great Perfection of Wisdom）。最尊最上最第一。無住無往亦無來。三世諸佛從中出。又曰。若欲修行。在家亦得。不繇在寺。但依無相而修。常與吾同處無別。不依無相而修。剃髮出家。于道何益。 神秀（Shén xiù）：開封李氏子。身長八尺。秀眉大耳。少親儒業。博綜多聞。俄出家至黃梅。見弘忍（Hóng rěn）。乃歎服曰。『此真吾師也。』服勤六年。忍深器之。謂曰。『吾度人多矣。至於悟解。無及汝者。』命之分座。寺東七里。地坦山雄。秀曰。『此正楞伽（Léng qié，Lankavatara）孤峰。度門蘭若（Lán rě，Aranya，Monastery）。蔭松藉草。吾將老焉。』遂居之。 （丁丑 (Dīng chǒu)，677年）六祖惠能（Huì néng）開法曹溪 儀鳳二年（Yífèng èr nián，677年）春。惠能至曹溪寶林寺。見堂宇湫隘。不足容眾。欲廣之。遂謁里人陳亞仙。乞檀越一坐具地。亞仙唯唯。能以坐具一展。盡罩曹溪四境。亞仙愿盡。舍為寶坊。遂成蘭若一十三所。 （戊寅 (Wù yín)，678年）智巖禪師入寂（法融（Fǎ róng）法嗣牛頭山第二世） 智巖（Zhì yán）。以正法付慧方（Huì fāng）。住白馬棲玄兩寺。又遷住石頭城。儀鳳三年（Yífèng sān nián，678年）正月日。入滅。顏色不變。屈伸如生。室有異香。經旬不歇。遺言水葬。壽七十八。臘三十九。 （庚辰 (Gēng chén)，680年）法華智威（Zhì wēi）入寂（灌頂（Guàn dǐng）法嗣）
【English Translation】 English version It is called This Shore (Cī àn). Leaving the realm, there is no birth or death. Like water constantly flowing, it is called That Shore (Bǐ àn). Therefore, it is named Pāramitā (Bō luó mì, Perfection of wisdom). Ordinary beings are Buddhas. Afflictions are Bodhi (Pútí, Enlightenment). The previous thought of delusion is an ordinary being. The subsequent thought of enlightenment is a Buddha. The previous thought attached to the realm is affliction. The subsequent thought detached from the realm is Bodhi. Mahāprajñāpāramitā (Mó hē bō rě bō luó mì, Great Perfection of Wisdom) is the most honored, the highest, and the foremost. Without dwelling, without going, and without coming. All Buddhas of the three worlds emerge from it. Furthermore, it is said: 'If you wish to practice, you can do so at home. It is not necessary to be in a temple. Just rely on the formless to cultivate. Always be with me without separation. If you do not rely on the formless to cultivate, what benefit is there to shaving your head and leaving home?' Shén xiù: A man named Li from Kaifeng. He was eight feet tall, with delicate eyebrows and large ears. In his youth, he was close to Confucian studies, widely learned and knowledgeable. Suddenly, he left home and went to Huangmei. Upon seeing Hóng rěn, he exclaimed in admiration, 'This is truly my teacher!' He served diligently for six years. Hóng rěn deeply valued him, saying, 'I have converted many people, but none can match you in understanding.' He ordered him to share the seat. Seven miles east of the temple, the land was flat and the mountain majestic. Shén xiù said, 'This is precisely the solitary peak of Lankavatara (Léng qié). A monastery (Lán rě, Aranya) for crossing over. Sheltering under pines and resting on grass, I will grow old here.' So he resided there. (Dīng chǒu, 677 AD) The Sixth Patriarch Huì néng began teaching the Dharma at Caoxi In the spring of the second year of Yífèng (677 AD), Huì néng arrived at Baolin Temple in Caoxi. Seeing that the halls were narrow and insufficient to accommodate the crowd, he wished to expand it. He then visited Chen Yaxian, a local villager, and requested a seat's worth of land as a donation. Chen Yaxian agreed. Huì néng spread out his seat, covering all four borders of Caoxi. Chen Yaxian willingly donated it all to become a precious monastery, resulting in thirteen monasteries. (Wù yín, 678 AD) Chan Master Zhì yán entered Nirvana (Successor of Fǎ róng, the second generation of Niu Tou Mountain) Zhì yán passed on the true Dharma to Huì fāng. He resided in both Baima and Qixuan temples. Later, he moved to Stone City. On a day in the first month of the third year of Yífèng (678 AD), he entered Nirvana. His complexion did not change, and his limbs remained flexible as if alive. The room was filled with a strange fragrance that did not dissipate for weeks. He left instructions for a water burial. He lived to be seventy-eight years old, with thirty-nine years as a monk. (Gēng chén, 680 AD) Fǎ huá Zhì wēi entered Nirvana (Successor of Guàn dǐng)
臺宗六祖)
智威。住臺州煉丹山。剪棘刈茅。班荊為座。聚石為徒。晝講夜禪。手寫藏典。名其地曰法華。威每登座。則有紫雲覆頂。狀如寶蓋。鳥雀旁止。有同家畜。眾苦乏水。浚一石井。深才三尺。日給千眾。冬夏無竭。永隆元年十一月二十八日。趺坐而化。異香七日不歇。
(壬午)慧安禪師傳法元圭
元圭。生伊闕李氏。幼歲出家。永淳間。受具戒。隸閑居寺。習毗尼。謁慧安。頓悟玄旨。遂廬于嵩岳之龐塢○永淳元年。窺基入滅。基貌豐碩。長八尺。氣蓋萬夫。頃上有玉枕。十指紋皆盤折。如印。見者詟服然。心慈善誨人。晚節祈生內院。循戒彌篤。初道宣弘律。感天廚供饌。每薄基三車之為人。不為禮。基嘗訪宣。其日過午而天饌不至。及基辭去。天神乃降宣。問何后時。曰適見大乘菩薩在此。翊衛嚴甚。無自而入。宣聞大驚。初天竺無著天親。頻升兜率。咨參慈氏唯識宗旨。遂相與制論。彼國代有聖賢。出弘其教。至戒賢論師授玄奘。奘授基。基乃廣制疏論。謂之慈恩教。
○智隍參六祖惠能
智隍初參五祖。自謂已得正受。結庵長坐。積二十年。惠能弟子玄䇿遊方。至河朔。聞隍名。造庵。激以勤求法要。隍遂舍庵。徑來謁能。能垂開抉。即于言下。豁然契悟。前
【現代漢語翻譯】 現代漢語譯本 智威禪師，居住在臺州煉丹山。他砍除荊棘，割掉茅草，用荊條編成座位，聚集石頭作為徒弟，白天講經，夜晚禪修，手抄佛經，將此地命名為法華。智威每次登上講座，便有紫色的雲彩覆蓋在他的頭頂，形狀如同寶蓋，鳥雀停留在旁邊，如同家養的動物一般。眾人苦於缺水，他便開鑿了一口石井，井深只有三尺，卻能每日供給上千人用水，冬夏都不會枯竭。永隆元年（680年）十一月二十八日，智威禪師跏趺坐化，奇異的香味持續了七日不散。
慧安禪師傳法給元圭禪師
元圭禪師，出生于伊闕的李氏家族。幼年出家，永淳年間（682-683年）受具足戒，隸屬於閑居寺，學習毗尼（戒律）。后拜見慧安禪師，頓悟玄妙的旨意。於是便在嵩岳的龐塢結廬而居。永淳元年（682年），窺基法師圓寂。窺基法師相貌豐碩，身高八尺，氣概蓋世。火化后，頭頂上有玉枕，十指的紋路都盤繞彎曲，如同印章一般，見到的人都感到敬畏。窺基法師心地慈善，樂於教誨他人，晚年祈求往生兜率內院，遵守戒律更加精進。當初道宣律師弘揚戒律，感得天神送來食物。每次都因為窺基法師乘坐三輛馬車而來而不以禮相待。窺基法師曾經拜訪道宣律師，那天過了午時，天神送來的食物卻沒有到。等到窺基法師告辭離去，天神才降臨告訴道宣律師，問為什麼來晚了。天神回答說：『剛才看到大乘菩薩在這裡，護衛非常嚴密，無法進入。』道宣律師聽了非常驚訝。當初天竺的無著（Asanga）菩薩和世親（Vasubandhu）菩薩，經常上升到兜率天，向彌勒（Maitreya）菩薩請教唯識宗的宗旨，於是共同制定了論著。在印度，世代都有聖賢出現來弘揚這個教義。到了戒賢（Śīlabhadra）論師傳授給玄奘（Xuanzang）法師，玄奘法師傳授給窺基法師。窺基法師於是廣泛地撰寫疏論，被稱為慈恩宗。
智隍禪師參拜六祖惠能（Huineng）
智隍禪師最初參拜五祖弘忍（Hongren），自認為已經得到了正受（正確的禪定）。於是結庵長坐，持續了二十年。惠能的弟子玄䇿（Xuance）禪師遊方，來到河朔，聽說了智隍禪師的名聲，便前往拜訪。玄䇿禪師用精進求法的道理來激勵他，智隍禪師於是捨棄了庵，直接來拜見惠能。惠能禪師對他進行開示和引導，智隍禪師立刻在言語之下，豁然開悟。之前
【English Translation】 English version Chan Master Zhiwei resided at the Liandan Mountain in Taizhou. He cleared away thorns and weeds, used branches as seats, gathered stones as disciples, lectured during the day, practiced Chan meditation at night, and hand-copied Buddhist scriptures, naming the place Fahua (Lotus Flower). Whenever Zhiwei ascended the seat, purple clouds would cover his head, resembling a jeweled canopy, and birds would perch nearby, as if they were domesticated animals. The community suffered from a lack of water, so he dug a stone well, only three feet deep, yet it provided water for thousands of people daily, never running dry in winter or summer. On the 28th day of the eleventh month of the Yonglong era (680 AD), Chan Master Zhiwei passed away in the lotus position, and the extraordinary fragrance lingered for seven days.
Chan Master Huian transmitted the Dharma to Yuangui
Chan Master Yuangui was born into the Li family of Yique. He became a monk at a young age and received the full precepts during the Yongchun era (682-683 AD), belonging to the Xianju Temple, where he studied the Vinaya (discipline). Later, he visited Chan Master Huian and had a sudden enlightenment of the profound meaning. He then built a hut in Pangwu of Mount Song and lived there. In the first year of Yongchun (682 AD), Dharma Master Kuiji passed away. Dharma Master Kuiji had a robust appearance, standing eight feet tall, with a commanding presence. After cremation, there was a jade pillow on his head, and the lines of his ten fingers were all coiled and curved, like seals, inspiring awe in those who saw them. Dharma Master Kuiji was kind-hearted and enjoyed teaching others. In his later years, he prayed to be reborn in the inner court of Tushita Heaven, and he became even more diligent in observing the precepts. Initially, when Vinaya Master Daoxuan propagated the precepts, he was rewarded with food from the heavens. He always treated Kuiji with disrespect because Kuiji arrived in three carriages. Kuiji once visited Daoxuan, and that day, the heavenly food did not arrive after noon. When Kuiji bid farewell and left, the heavenly deities descended and told Daoxuan, asking why they were late. The deities replied, 'Just now, I saw a Mahayana Bodhisattva here, with very strict protection, and I could not enter.' Daoxuan was greatly surprised upon hearing this. Initially, Bodhisattva Asanga and Bodhisattva Vasubandhu of India frequently ascended to Tushita Heaven to consult Maitreya Bodhisattva on the tenets of the Yogacara school, and they jointly created treatises. In India, sages and virtuous people appeared in every generation to propagate this teaching. It was passed down to Master Śīlabhadra, who transmitted it to Dharma Master Xuanzang, who then transmitted it to Kuiji. Kuiji then extensively wrote commentaries and treatises, which are called the Ci'en School.
Chan Master Zhihuang visited the Sixth Patriarch Huineng
Chan Master Zhihuang initially visited the Fifth Patriarch Hongren, believing that he had already attained the correct Samadhi (right concentration). He then built a hut and sat in meditation for twenty years. Chan Master Xuance, a disciple of Huineng, traveled to Hebei and heard of Zhihuang's reputation, so he went to visit him. Chan Master Xuance encouraged him with the principle of diligently seeking the Dharma, so Zhihuang abandoned his hut and went directly to visit Huineng. Chan Master Huineng enlightened and guided him, and Zhihuang immediately had a sudden awakening upon hearing his words. Previously
二十年所得心。都無影響。其夜河北士庶。聞空中聲云。隍禪師今日得道也。后回河北。開化四眾○僧志徹。初名行昌。姓張少任俠。自南北分。化二宗主。雖忘彼我。而徒侶競起。愛憎北宗。忌惠能傳衣。囑行昌刺能。能預知其事。置金十兩于座間。昌懷刃入室。能舒頸就之。昌揮刃者三。都無所損。能曰。只負汝金。不負汝命。昌驚仆。久而方蘇。求哀悔過。愿出家。能以金授曰。汝且去。他日易形而來。吾當攝受。昌遂宵遁。出家精進。一日過曹溪。謁能曰。蒙和尚赦罪。今雖出家苦行。難報深恩。其惟傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲。能便與之宣說。昌如醉醒。說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。能曰。汝今徹也。宜名志徹。徹禮謝而去○僧智通。看楞伽經。約千餘遍。不會三身四智。禮能求解其義。能曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身。無有自性。即名四智菩提。通曰。四智之義。可得聞乎。能曰。既會三身。便明四智。若離三身。別譚四智。此名有智無身也。即此有智。還成無智。偈曰。大圓鏡智性。
【現代漢語翻譯】 現代漢語譯本： （六祖慧能大師圓寂后）二十年間所領悟的佛法心要，都沒有留下任何影響。那天晚上，河北的百姓們聽到空中有聲音說：『隍禪師今天得道了！』後來他回到河北，教化四眾弟子。 僧人志徹（僧人名，初名行昌）最初名叫行昌，姓張，年輕時喜歡行俠仗義。自從南北方分化出二宗之後，雖然（表面上）忘記了彼此的分別，但是門徒們競相興起，喜愛和憎恨北宗，忌憚惠能（六祖慧能大師）傳授衣缽，囑咐行昌去刺殺惠能。惠能預先知道了這件事，把十兩金子放在座位中間。行昌懷揣著刀進入房間，惠能伸出脖子等待他。行昌揮刀砍了三次，都沒有造成任何損傷。惠能說：『我只欠你金錢，不欠你性命。』行昌驚恐地倒在地上，過了很久才甦醒過來，請求饒恕，懺悔過錯，願意出家。惠能把金子給他，說：『你先離開這裡，將來改變形貌再來，我應當接納你。』行昌於是連夜逃走，出家后精進修行。有一天，他經過曹溪，拜見惠能，說：『承蒙和尚赦免我的罪過，如今雖然出家苦行，難以報答您的大恩大德，只有傳法度化眾生了。弟子曾經閱讀《涅槃經》（佛教經典），不明白常與無常的含義，懇請和尚慈悲開示。』惠能便為他宣講解釋。行昌如同從醉酒中醒來，說偈語道：『因為執守無常之心，佛才演說常住之性。不明白方便法門的人，就像在春天的池塘里撿拾沙礫。我現在不施加任何功用，佛性自然顯現於前，不是老師傳授給我的，我也並沒有得到什麼。』惠能說：『你現在徹悟了。應該改名叫志徹。』志徹行禮感謝后離去。 僧人智通（僧人名），閱讀《楞伽經》（佛教經典）大約一千多遍，不明白三身（法身、報身、化身）四智（大圓鏡智、平等性智、妙觀察智、成所作智）的含義，拜見惠能請求解釋其中的含義。惠能說：『三身，就是清凈法身，是你的本性；圓滿報身，是你的智慧；千百億化身，是你的行為。如果離開本性，另外談論三身，就叫做有身無智。如果領悟了三身，沒有自性，就叫做四智菩提。』智通說：『四智的含義，可以聽聞嗎？』惠能說：『既然明白了三身，自然就明白了四智。如果離開三身，另外談論四智，這就叫做有智無身了。即使有這樣的智慧，還是會變成沒有智慧。』（惠能）說偈語道：『大圓鏡智性，』
【English Translation】 English version: Twenty years after the passing of the Sixth Patriarch Huineng, the essence of the Dharma that had been realized left no lasting impact. That night, the people of Hebei heard a voice in the sky saying, 'Chan Master Huang has attained enlightenment today!' Later, he returned to Hebei to teach the fourfold assembly. The monk Zhiche (monk's name, formerly known as Xingchang), initially named Xingchang, whose surname was Zhang, was fond of chivalry in his youth. Since the division of the Northern and Southern schools, although (ostensibly) the distinction between them was forgotten, the disciples competed to arise, loving and hating the Northern school, and were jealous of Huineng (the Sixth Patriarch Huineng) transmitting the robe. They instructed Xingchang to assassinate Huineng. Huineng foresaw this event and placed ten taels of gold in the middle of the seat. Xingchang entered the room with a knife, and Huineng stretched out his neck to meet him. Xingchang swung the knife three times, but it caused no harm. Huineng said, 'I only owe you money, not your life.' Xingchang fell to the ground in fright, and after a long time, he woke up, begged for forgiveness, repented of his mistakes, and wished to become a monk. Huineng gave him the gold and said, 'You should leave here first, and come back in another form in the future, and I will accept you.' Xingchang then fled that night, became a monk, and practiced diligently. One day, he passed by Caoxi and visited Huineng, saying, 'I am grateful to the Abbot for forgiving my sins. Although I am now practicing asceticism as a monk, it is difficult to repay your great kindness, except by transmitting the Dharma to save sentient beings. I have read the Nirvana Sutra (Buddhist scripture) and do not understand the meaning of permanence and impermanence. I beg the Abbot to compassionately explain it.' Huineng then explained it to him. Xingchang woke up as if from drunkenness and said in a verse: 'Because of clinging to the impermanent mind, the Buddha expounds the permanent nature. Those who do not understand the expedient means are like picking pebbles in a spring pond. Now I do not exert any effort, and the Buddha-nature naturally appears before me. It was not taught to me by the teacher, and I have not gained anything.' Huineng said, 'You are now thoroughly enlightened. You should be renamed Zhiche.' Zhiche bowed and thanked him before leaving. The monk Zhitong (monk's name) read the Lankavatara Sutra (Buddhist scripture) about a thousand times, but did not understand the meaning of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) and the Four Wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom), and visited Huineng to ask for an explanation of their meaning. Huineng said, 'The Trikaya are the pure Dharmakaya, which is your nature; the perfect Sambhogakaya, which is your wisdom; and the hundreds of billions of Nirmanakaya, which are your actions. If you separate from your nature and talk about the Trikaya, it is called having a body without wisdom. If you understand the Trikaya and have no self-nature, it is called the Four Wisdoms of Bodhi.' Zhitong said, 'Can the meaning of the Four Wisdoms be heard?' Huineng said, 'Since you understand the Trikaya, you naturally understand the Four Wisdoms. If you separate from the Trikaya and talk about the Four Wisdoms, it is called having wisdom without a body. Even with such wisdom, it will still become without wisdom.' (Huineng) said in a verse: 'The nature of the Great Perfect Mirror Wisdom,'
清凈平等性。智心無病妙。觀察智見非。功成所作智。同圓鏡五八。六七果因轉。但用名言無實性。若於轉處。不留情繁興。永處那伽定○僧志常。來參。能問。汝從何來。曰學人近禮秀和尚。秀問曰。汝見虛空有相貌否。對曰。虛空無形。有何相貌。彼曰。汝性猶如虛空。返觀自性。了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清凈。覺體圓明。即名見性成佛。亦名如來知見。學人聞此。猶未決了。乞和尚示誨。令無凝滯。能曰。彼師所說。猶存見知。故令汝未了。吾今示汝一偈曰。不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見。瞥然興錯認何。曾解方便。汝當一念自知非自己。靈光常顯現。常聞偈已。心意豁然。乃述偈曰。無端起知解。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。
(丙戌)慧方禪師歸茅山(智巖法嗣牛頭第三世)
慧方。潤州濮氏子。出家進具。洞明經論。后入牛頭山。謁智巖。巖示以心印方。豁然領悟。於是不出林藪。僅逾十年。四方學者雲集。一日謂眾曰。吾欲他行。隨機利物。汝宜自安也。乃以正法付法。持遂歸茅山。
(丁亥)懷讓禪師示出家
【現代漢語翻譯】 現代漢語譯本 清凈平等性，智慧之心沒有病態，非常微妙。觀察智慧的見解並非是依靠功勞成就的造作之智。如同圓鏡一般，五八識轉為四智，六七識在果位上轉為因。但只是用名言來表達，沒有真實的自性。如果在轉變之處，不留下情執，任其繁興，就能永遠處於那伽（龍，這裡指大定）的境界。僧人志常前來參訪，慧能問道：『你從哪裡來？』 志常回答說：『學人最近拜見了秀和尚。秀和尚問我：『你見虛空有相貌嗎？』我回答說：『虛空沒有形狀，哪裡來的相貌？』秀和尚說：『你的自性就像虛空一樣，反觀自性，了無一物可見，這叫做正見。沒有一物可知，這叫做真知。沒有青黃長短的分別，但見本源清凈，覺悟之體圓滿光明，就叫做見性成佛，也叫做如來知見。』學人聽了這些話，還是沒有決斷了悟，乞求和尚開示教誨，令我沒有疑惑。』 慧能說：『你的老師所說的，還存在見知，所以讓你沒有了悟。我現在為你開示一偈：『不見一法，存有『無見』的見解，就像浮雲遮蔽了太陽。不知一法，守著空洞的『知』，還像太虛空中出現閃電。』這種知見，稍微一動念就產生錯誤，哪裡曾瞭解方便之法？你應該在一念之間自覺不是自己，靈光自然顯現。』志常聽了偈語后，心意豁然開朗，於是也說了一偈：『無端生起知解，執著于相來求菩提，情意存留一念的悟解，怎能超越過去的迷惑？自性覺悟的本源之體，隨著照見而枉自遷流。不入祖師的門室，茫然地奔向兩端。』 （丙戌年(1046)）慧方禪師回到茅山（智巖法嗣，牛頭宗第三世） 慧方，潤州濮氏之子，出家后精通經論。後來進入牛頭山，拜見智巖禪師。智巖禪師向他開示心印之法，慧方豁然領悟。於是隱居山林，十多年不出。四方學者雲集而來。一天，慧方對眾人說：『我將要到別處去，隨機教化眾生。你們應該各自安住。』於是將正法傳付給弟子，自己就回到茅山。 （丁亥年(1047)）懷讓禪師示現出家
【English Translation】 English version Purity, equality, and true nature. The wisdom-mind is without illness, wonderfully subtle. The observation of wisdom and insight is not the wisdom of accomplishment achieved through effort. Like a round mirror, the five and eight consciousnesses transform into the four wisdoms, and the sixth and seventh consciousnesses transform from the fruit position to the cause. But it is only expressed in names and words, without real self-nature. If, at the point of transformation, one does not cling to emotions and allows them to arise freely, one can eternally abide in the state of Nāga (dragon, here referring to great samadhi). The monk Zhichang came to visit. Huineng asked: 'Where do you come from?' Zhichang replied: 'This student recently paid respects to the Venerable Xiu. Xiu asked me: 'Do you see the void having a form?' I replied: 'The void has no form, so how can it have a form?' The Venerable Xiu said: 'Your nature is like the void. Reflecting back on your self-nature, there is nothing to be seen. This is called right view. There is nothing to be known. This is called true knowledge. There is no distinction of blue, yellow, long, or short, but only seeing the pure original source, the enlightened body is perfectly bright. This is called seeing one's nature and becoming a Buddha, and it is also called the Tathagata's knowledge and vision.' This student heard these words but is still not resolved and enlightened, and begs the Venerable to instruct and teach me, so that I may have no doubts.' Huineng said: 'What your teacher said still contains seeing and knowing, so it prevents you from being enlightened. I will now reveal a verse to you: 'Not seeing a single dharma, yet retaining the view of 'no-seeing,' is like floating clouds obscuring the sun's face. Not knowing a single dharma, yet guarding empty 'knowing,' is like lightning flashing in the great void.' This kind of knowing and seeing, with the slightest thought, produces error. How could it ever understand expedient means? You should, in a single thought, realize that it is not yourself, and the spiritual light will constantly manifest.' After hearing the verse, Zhichang's mind was suddenly enlightened, and he also spoke a verse: 'Without cause, knowledge and understanding arise, clinging to forms to seek Bodhi. If emotional attachment remains in a single thought of enlightenment, how can one surpass past delusions? The original substance of self-nature's enlightenment, follows the illumination and vainly shifts and flows. Not entering the ancestral teacher's room, one blindly rushes to both extremes.' (Year Bingxu (1046)) Chan Master Huifang returned to Maoshan (Successor of Zhiyan, the third generation of the Niutou School) Huifang, son of the Pu family of Runzhou, became a monk and was well-versed in the scriptures and treatises. Later, he entered Niutou Mountain and visited Chan Master Zhiyan. Chan Master Zhiyan revealed the Dharma of the Mind-seal to him, and Huifang suddenly realized it. Therefore, he lived in seclusion in the mountains and forests for more than ten years. Scholars from all directions gathered. One day, Huifang said to the assembly: 'I am going elsewhere to teach and transform beings according to their potential. You should each abide in peace.' Then he transmitted the true Dharma to his disciples, and he himself returned to Maoshan. (Year Dinghai (1047)) Chan Master Huairang manifested leaving home.
懷讓。金州杜氏子。咸亨癸酉四月八日生。感白氣六道貫天。太史奏聞。高宗問。是何祥瑞。對曰。國之法寶。不染世榮。金州太守韓偕。亦具表奏。帝敕。偕親詣存慰其家。三子讓居幼。性惟恩讓。故名懷讓。垂拱三年年十五嘗默觀止水。因而顧影形儀颙。若宛在鏡中。三反厥像。如初覺心。有獨得方。返步忽聞空中聲曰。佛法津樑。俟子而大。既應付囑。爾盍勉之。乃辭親。往荊州玉泉寺出家。
(壬辰)仁儉禪師說法王宮(慧安法嗣五祖旁出)
仁儉。即騰騰和尚。壬辰四月。武后詔迎入宮。儉視太后。良久曰。會么。曰不會。曰老僧持不語戒。言訖而去。進短歌十九首。有曰。修道道無可修。問法法無可問。迷人不了色空。悟者本無逆順。八萬四千法門。至理不離方寸。識取自家城郭。莫謾尋他州郡。不用廣學多聞。不要辨才聰俊。不知月之大小。不管歲之餘閏。煩惱即是菩提。凈花生於泥糞。人來問我若為。不能共伊談論。寅朝用粥充飢。齋時更餐一頓。今日任運騰騰。明日騰騰任運。心中了了總知。且作佯癡縛鈍。
(乙未)實義難提譯大華嚴經
初武后聞于闐有梵本華嚴大經。遣使求之。並請善梵學者一人。隨經以來。於是于闐國王。以實義難提。(此云覺喜)遣來應命
【現代漢語翻譯】 現代漢語譯本 懷讓（Huai Rang），金州（今陜西省安康市一帶）杜氏之子，咸亨（唐高宗年號，670-674）癸酉年（673年）四月八日出生。出生時，有六道白氣貫穿天空。太史官上奏朝廷，高宗（唐高宗李治）問這是什麼祥瑞之兆。太史官回答說：『這是國家的法寶，不沾染世俗的榮華。』金州太守韓偕也上表奏報此事。皇帝下旨，讓韓偕親自前往慰問他的家人。懷讓在三個兒子中排行最小，天性謙遜有禮，所以取名為懷讓。垂拱（武則天年號，685-688）三年（687年），十五歲時，他曾默默地觀察止水，因而顧影自視，儀容端莊，彷彿就在鏡中。三次反觀自己的形象，如同初覺本心，有了獨特的領悟。轉身時忽然聽到空中傳來聲音說：『佛法的津樑，等待你來發揚光大。既然已經應允了囑託，你為何不努力呢？』於是他辭別親人，前往荊州（今湖北省荊州市）玉泉寺出家。 （壬辰，指武則天時期某壬辰年）仁儉禪師在說法王宮（慧安法嗣，五祖弘忍旁出）。 仁儉，就是騰騰和尚。壬辰年（具體年份待考）四月，武后（武則天）下詔迎請他入宮。仁儉看著太后，良久問道：『會么（明白嗎）？』太后說：『不會。』仁儉說：『老僧持不語戒。』說完就離開了。他進獻了短歌十九首，其中有：『修道道無可修，問法法無可問。迷人不了色空，悟者本無逆順。八萬四千法門，至理不離方寸。識取自家城郭，莫謾尋他州郡。不用廣學多聞，不要辨才聰俊。不知月之大小，不管歲之餘閏。煩惱即是菩提，凈花生於泥糞。人來問我若為，不能共伊談論。寅朝用粥充飢，齋時更餐一頓。今日任運騰騰，明日騰騰任運。心中了了總知，且作佯癡縛鈍。』 （乙未，指武則天時期某乙未年）實義難提翻譯《大華嚴經》。 起初，武后聽說于闐（今新疆和田一帶）有梵文版本的《華嚴大經》，派遣使者前去求取，並請一位精通梵文的學者，隨經書一同前來。於是于闐國王派實義難提（Śikṣānanda，意為覺喜）前來應命。
【English Translation】 English version Huai Rang, son of the Du family of Jinzhou (area around present-day Ankang, Shaanxi Province), was born on the eighth day of the fourth month of the Guiyou year of Xianheng (reign of Emperor Gaozong of Tang, 670-674) (673 AD). At his birth, six streams of white energy pierced the sky. The court historian reported this to the emperor. Emperor Gaozong (Li Zhi) asked what auspicious omen this signified. The historian replied, 'This is a national treasure of the Dharma, untainted by worldly glory.' Han Xie, the prefect of Jinzhou, also submitted a memorial reporting this matter. The emperor issued an edict ordering Han Xie to personally visit and comfort his family. Huai Rang was the youngest of the three sons, and his nature was one of humility and deference, hence the name Huai Rang. In the third year of Chuigong (reign of Empress Wu Zetian, 685-688) (687 AD), at the age of fifteen, he once silently observed still water, and as a result, he looked at his reflection, his appearance dignified, as if he were in a mirror. Three times he reflected on his image, as if initially awakening to his original mind, gaining a unique understanding. As he turned, he suddenly heard a voice in the air saying, 'The bridge of the Buddha's Dharma awaits you to greatly develop it. Since you have already accepted the commission, why don't you strive?' Thereupon, he bid farewell to his parents and went to Yuquan Temple in Jingzhou (present-day Jingzhou, Hubei Province) to become a monk. (Ren Chen, referring to a Ren Chen year during the reign of Wu Zetian) Chan Master Renjian preached at the Dharma King's Palace (a Dharma heir of Huian, a collateral line from the Fifth Patriarch Hongren). Renjian was the wandering monk, Teng Teng. In the Ren Chen year (specific year to be determined) in the fourth month, Empress Wu (Wu Zetian) issued an edict to welcome him into the palace. Renjian looked at the Empress for a long time and asked, 'Do you understand?' The Empress replied, 'I do not understand.' Renjian said, 'This old monk observes the vow of silence.' Having spoken, he departed. He presented nineteen short poems, including: 'Cultivating the Way, there is no Way to cultivate; asking about the Dharma, there is no Dharma to ask. Deluded people do not understand form and emptiness; enlightened ones have no opposition or compliance. Eighty-four thousand Dharma gates; the ultimate truth does not leave the square inch. Recognize your own city and fortress; do not falsely seek other prefectures and counties. No need for extensive learning and much hearing; no need for eloquent talent and cleverness. Do not know the size of the moon; do not care about the surplus months of the year. Affliction is Bodhi; pure lotus flowers grow from muddy dung. When people come and ask me what to do, I cannot discuss it with them. In the Yin hour, I use porridge to fill my hunger; at the time of the meal, I eat another meal. Today, I let it be Teng Teng; tomorrow, Teng Teng lets it be. In my heart, I clearly know everything; I pretend to be foolish and dull.' (Yi Wei, referring to an Yi Wei year during the reign of Wu Zetian) Śikṣānanda translated the Great Avataṃsaka Sūtra. Initially, Empress Wu heard that Khotan (area around present-day Hotan, Xinjiang) had a Sanskrit version of the Great Avataṃsaka Sūtra, and she sent envoys to seek it, and requested a scholar proficient in Sanskrit to come with the sutra. Thereupon, the King of Khotan sent Śikṣānanda (meaning 'Joy of Awakening') to fulfill the order.
。乙未三月。詔入大遍空寺翻譯○法藏。姓康。康居國人。初杜順傳晉譯華嚴法界觀于智儼。藏久侍儼。盡得其教。儼滅。藏以巾幘說法。武后度為僧。乙未詔藏。開示華嚴宗旨。方序經題。白光昱然。自口而出。須臾成蓋停空。后大悅。賜號賢首○慧安。棲石壁。高宗詔迎。不赴。安乃遍歷名勝。至嵩岳曰。是我終焉之地也。坦然懷讓二僧來參。問如何是祖師西來意。曰何不問自己意。曰如何是自己意。曰當觀密作用。曰如何是密作用。安以目開合示之。乙未。詔迎安。秀至都。尊為國師。后嘗問安甲子多少。曰不記。生死之身。有若循環。環無起盡。況識心流注。無有間斷。見漚起滅者。乃妄想耳。從初識至動相滅時。亦只如此何年月。而可記乎。神秀住當陽。武后詔迎至都。同安于內道場供養。秀嘗有偈曰。一切佛法。自心本有。將心外求。舍父逃走○慧方。住茅山數載。將欲滅度。見有五百許人。髻發后垂。狀如菩薩。各持幡華云。請法師講經。又感山神現身庭前。如將泣別。方謂侍者曰吾去矣。汝為吾報諸門人。及門人奔至。方已入滅時。乙未八月一日也。是日山林變白。溪澗絕流凡日七。道俗悲慕。聲動山谷。
○六祖惠能傳法懷讓
懷讓自出家受具后。習毗尼藏。一日嘆曰。夫出家者。為
【現代漢語翻譯】 現代漢語譯本：乙未年（695年）三月，皇帝下詔讓法藏（含義：僧人名）進入大遍空寺翻譯佛經。法藏俗姓康，是康居國人。當初杜順將晉譯的《華嚴法界觀》傳給智儼，法藏長期侍奉智儼，盡得其教義。智儼去世后，法藏以戴頭巾的方式說法。武則天度他為僧。乙未年（695年），皇帝下詔讓法藏開示《華嚴經》的宗旨。當他剛開始寫經題時，一道白光突然出現，從他口中發出，一會兒變成傘蓋停在空中。武則天非常高興，賜號他為賢首（含義：尊號）。 慧安（含義：僧人名）住在石壁，高宗皇帝下詔迎接他，但他沒有應召。慧安於是遊歷名山大川，到達嵩山時說：『這裡是我最終歸宿的地方。』坦然、懷讓兩位僧人前來參拜，問：『如何是祖師西來意？』慧安說：『為何不問自己的意？』問：『如何是自己的意？』慧安說：『應當觀察秘密的作用。』問：『如何是秘密的作用？』慧安用眼睛的開合來示意。乙未年（695年），皇帝下詔迎接慧安，神秀（含義：僧人名）也到了都城，皇帝尊他為國師。武則天曾經問慧安年庚多少，慧安說：『不記得了。生死之身，有如循環，環沒有起始和終結，何況識心如流水般流注，沒有間斷。見到水泡生滅的人，那是妄想罷了。從最初的意識產生到動相滅亡時，也只是如此，哪裡有什麼年月可以記呢？』神秀住在當陽，武則天詔他到都城，和慧安一起在內道場供養。神秀曾經作偈說：『一切佛法，自心本有，將心向外求，是捨棄父親而逃走。』 慧方（含義：僧人名）住在茅山數年，將要圓寂時，看見有五百多人，髮髻向後垂，樣子像菩薩，各自拿著幡和鮮花說：『請法師講經。』又感應到山神現身在庭前，好像要哭著告別。慧方對侍者說：『我要走了。你為我告訴各位門人。』等到門人奔來時，慧方已經圓寂了，時間是乙未年（695年）八月初一。當天山林變成白色，溪澗斷流共七天。道士和百姓悲傷思慕，聲音震動山谷。 六祖惠能（含義：禪宗六祖）傳法給懷讓（含義：僧人名） 懷讓自從出家受戒后，學習毗尼藏（含義：佛教戒律經典）。一天嘆息道：『出家的人，爲了……』
【English Translation】 English version: In the third month of the Yiwei year (695 AD), an imperial edict was issued summoning Fazang (meaning: a monk's name) to the Dabiankong Temple to translate Buddhist scriptures. Fazang's lay surname was Kang, and he was from the Kangju Kingdom. Initially, Dushun transmitted the Jin translation of the 'Huayan Dharma Realm Contemplation' to Zhiyan. Fazang served Zhiyan for a long time, fully acquiring his teachings. After Zhiyan passed away, Fazang preached with a headscarf. Empress Wu Zetian ordained him as a monk. In the Yiwei year (695 AD), the emperor issued an edict summoning Fazang to expound on the tenets of the Huayan Sutra. As he began to write the title of the scripture, a white light suddenly appeared, emanating from his mouth, and in a moment, it transformed into a canopy suspended in the air. Empress Wu Zetian was greatly pleased and bestowed upon him the title of Xianshou (meaning: an honorific title). Huian (meaning: a monk's name) resided in a stone hermitage. Emperor Gaozong issued an edict to welcome him, but he did not comply. Huian then traveled to famous mountains and rivers, and upon reaching Mount Song, he said, 'This is where I shall ultimately rest.' Monks Tanran and Huairang came to pay their respects and asked, 'What is the meaning of the Patriarch's coming from the West?' Huian said, 'Why not ask your own mind?' They asked, 'What is our own mind?' Huian said, 'You should observe the secret function.' They asked, 'What is the secret function?' Huian indicated it by opening and closing his eyes. In the Yiwei year (695 AD), the emperor issued an edict to welcome Huian, and Shenxiu (meaning: a monk's name) also arrived in the capital. The emperor honored him as the national teacher. Empress Wu Zetian once asked Huian how old he was. Huian said, 'I do not remember. The body of birth and death is like a cycle, a ring without beginning or end, let alone the flow of consciousness, which is continuous. Those who see the arising and ceasing of bubbles are merely deluded. From the initial arising of consciousness to the cessation of movement, it is just like that. What years and months can be remembered?' Shenxiu resided in Dangyang. Empress Wu Zetian summoned him to the capital and, together with Huian, provided offerings in the inner monastery. Shenxiu once composed a verse saying, 'All Buddhist teachings are inherent in one's own mind. Seeking them externally is like abandoning one's father and running away.' Huifang (meaning: a monk's name) resided on Mount Mao for several years. As he was about to pass away, he saw more than five hundred people with their hair tied back, resembling Bodhisattvas, each holding banners and flowers, saying, 'Please, Dharma Master, expound the scriptures.' He also sensed the mountain god appearing before the courtyard, as if weeping in farewell. Huifang said to his attendant, 'I am leaving. Tell all my disciples for me.' By the time the disciples rushed over, Huifang had already passed away. The date was the first day of the eighth month of the Yiwei year (695 AD). On that day, the mountains and forests turned white, and the streams stopped flowing for seven days. Daoists and common people mourned with sorrow, and their voices shook the valleys. The Sixth Patriarch Huineng (meaning: the Sixth Patriarch of Zen Buddhism) transmits the Dharma to Huairang (meaning: a monk's name). Huairang, since becoming a monk and receiving the precepts, studied the Vinaya Pitaka (meaning: Buddhist monastic code). One day, he sighed, 'Those who leave home, do so for...'
無為法。天上人間無有勝者。時同學坦然。知讓志氣高邁。勸謁慧安。安啓發之。乃直詣曹溪。參六祖。祖問。甚處來。曰嵩山來。曰什麼物恁么來。曰說似一物即不中。曰還假修證否。曰修證則不無。污染即不得。曰祗此不污染。諸佛之所護念。汝既如是。吾亦如是。以後佛法。從汝邊去。西天般若多羅讖汝。足下出一馬駒。踏殺天下人。應在汝心。不須速說。讓豁然大悟。
(辛丑)賢首法藏講新華嚴經
武后詔法藏。于佛授記寺。講新華嚴經。大地震動。逾時乃息。即日召對長生殿。問帝網十重玄門。藏敷宣有緒。玄旨通貫。后聞驚異。藏指殿隅金獅子。為曉譬之。至一毛頭獅子百億毛頭獅子。后乃豁然○行思。吉州劉氏子。幼歲出家。每群居論道。思惟默然。后參六祖。問當何所務不落階級。曰汝曾作什麼來。曰聖諦亦不為。曰落何階級。曰聖諦尚不為何階級之有。祖深器之。令首眾○玄覺。姓戴氏。永嘉人。少挺生知學不加思。蚤歲出家。博貫三藏。精天臺止觀法門。因閱維摩經。發明心地。后遇左溪激勵與玄䇿。同參六祖。初到振錫。繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行大德自何方來。生大我慢。曰生死事大。無常迅速。曰何不體取無生了。無速乎。曰體即無生。
【現代漢語翻譯】 現代漢語譯本： 無為法（Asamskrta-dharma，不造作之法），天上人間沒有比它更殊勝的。當時，懷讓（Huai-Rang）志向高遠，同學坦然勸他去拜訪慧安（Hui-An）。慧安啓發了他，於是他直接前往曹溪，參拜六祖慧能（Huineng）。 六祖問：『你從哪裡來？』 懷讓答：『從嵩山來。』 六祖問：『什麼東西這樣來的？』 懷讓答：『說像一個東西就不對了。』 六祖問：『還用修證嗎？』 懷讓答：『修證不是沒有，但污染是不可以的。』 六祖說：『就憑這不污染，諸佛都會護念你。你既然這樣，我也是這樣。以後的佛法，就從你這裡傳出去。』西天（印度）般若多羅（Prajnatara）曾預言你，『你的足下會出一匹馬駒，踏殺天下人』，這應在你心中，不必急著說出來。懷讓聽后豁然大悟。
（辛丑年(701)）賢首法藏（Xianshou Fazang）講解新《華嚴經》（Avatamsaka Sutra）。 武則天（Wu Zetian）詔令法藏在佛授記寺講解新《華嚴經》，當時大地震動，過了很久才停止。當天，武則天在長生殿召見他，詢問帝網十重玄門。法藏有條不紊地闡述，玄妙的旨意貫通其中。武則天聽後感到驚異。法藏指著殿角的金獅子來做比喻，說到一毛頭上的獅子和百億毛頭上的獅子，武則天這才豁然明白。 行思（Xingsi），吉州劉氏之子。從小出家，每次大家聚在一起討論佛法時，他都默默思考。後來參拜六祖，問：『應當做什麼才能不落入階級？』 六祖問：『你曾經做了什麼？』 行思答：『聖諦（Aryasatya，四聖諦）也不做。』 六祖問：『落入什麼階級？』 行思答：『聖諦尚且不做，哪裡還有什麼階級可落入？』六祖非常器重他，讓他擔任僧眾的首領。 玄覺（Xuanjue），姓戴，永嘉（今溫州）人。從小就天資聰穎，學習不用多加思索。早年出家，廣泛通曉三藏（Tripitaka），精通天臺宗的止觀法門。因為閱讀《維摩詰經》（Vimalakirti Sutra），發明了心地。後來遇到左溪（Zuoxi）的激勵，與玄策（Xuance）一同參拜六祖。剛到時，他拄著錫杖，繞著六祖轉了三圈，然後直直地站立。 六祖說：『出家人，應該具備三千威儀，八萬細行，大德從哪裡來，生出這麼大的我慢？』 玄覺答：『生死事大，無常迅速。』 六祖問：『為什麼不體取無生，了悟無速呢？』 玄覺答：『體就是無生，』
【English Translation】 English version: Asamskrta-dharma (Unconditioned Dharma). There is nothing superior to it in heaven or on earth. At that time, Tongxue Tanran knew that Rang (Huai-Rang) had high aspirations and encouraged him to visit Huian. Huian enlightened him, so he went directly to Caoxi to visit the Sixth Patriarch Huineng. The Sixth Patriarch asked, 'Where do you come from?' Rang replied, 'From Mount Song.' The Sixth Patriarch asked, 'What thing comes like this?' Rang replied, 'To say it resembles a thing is not right.' The Sixth Patriarch asked, 'Is cultivation and realization still necessary?' Rang replied, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'Just this non-defilement is what all Buddhas protect and remember. Since you are like this, so am I. Hereafter, the Buddha-dharma will go forth from your side.' Prajnatara of the Western Heaven (India) prophesied about you, 'From beneath your feet will come a colt that will trample to death all the people under heaven.' This should be in your mind; there is no need to say it quickly. Rang had a sudden enlightenment.
In the year Xinchou (701 AD), Xianshou Fazang lectured on the new Avatamsaka Sutra. Empress Wu Zetian ordered Fazang to lecture on the new Avatamsaka Sutra at the Buddha Prediction Temple. At that time, a great earthquake occurred and did not stop for a long time. On the same day, Wu Zetian summoned him to the Changsheng Hall and asked about the ten profound gates of the Indra's net. Fazang expounded them in an orderly manner, and the profound meaning penetrated throughout. Wu Zetian was amazed after hearing this. Fazang pointed to the golden lion in the corner of the hall to make an analogy, speaking of the lion on one hair and the lions on hundreds of billions of hairs, and Wu Zetian then suddenly understood. Xingsi, son of the Liu family of Jizhou. He became a monk at a young age. Every time everyone gathered to discuss the Dharma, he would silently contemplate. Later, he visited the Sixth Patriarch and asked, 'What should I do so as not to fall into stages?' The Sixth Patriarch asked, 'What have you done before?' Xingsi replied, 'Even the Aryasatya (Four Noble Truths) are not done.' The Sixth Patriarch asked, 'Into what stage do you fall?' Xingsi replied, 'Even the Aryasatya are not done, so what stage is there to fall into?' The Sixth Patriarch highly valued him and made him the leader of the Sangha. Xuanjue, whose surname was Dai, was from Yongjia (now Wenzhou). From a young age, he was naturally intelligent and did not need to think much when learning. He became a monk early and was widely versed in the Tripitaka, and was proficient in the Tiantai school's methods of cessation and contemplation. Because of reading the Vimalakirti Sutra, he discovered the mind-ground. Later, he was encouraged by Zuoxi and visited the Sixth Patriarch together with Xuance. When he first arrived, he held his tin staff and circled the Sixth Patriarch three times, then stood upright. The Sixth Patriarch said, 'A Shramana should possess three thousand dignities and eighty thousand subtle practices. Where does the great virtue come from, giving rise to such great arrogance?' Xuanjue replied, 'The matter of birth and death is great, and impermanence is swift.' The Sixth Patriarch asked, 'Why not embody non-birth and realize non-swiftness?' Xuanjue replied, 'Embodiment is non-birth,'
了本無速。曰如是如是。於時大眾無不愕然。覺方具威儀禮拜。須臾告辭。祖曰。返太速乎。曰本自無動。豈有速耶。曰誰知非動。曰仁者自生分別。曰汝甚得無生之意。曰無生豈有意耶。曰無意誰當分別。曰分別亦非意。曰善哉少留一宿。時謂一宿覺。
(壬寅)牛頭山法持禪師入寂(慧方法嗣牛頭第四世)
法持。以山門付智威。壬寅九月日入滅。遺令露骸松下。飼諸鳥獸。迎出日空中。有神幡從西而來。繞山數匝。所居故院。竹林變白。七日而止。
(乙巳)六祖惠能說法
神秀。嘗奏武后。請惠能赴闕。能固辭。秀復自作書。重邀之。能謂使者曰。吾形貌矬陋。此土見之。恐不敬吾法。又先師以吾南中有緣。亦不可違。神龍元年。中宗復遣使薛簡。迎能。能辭疾。愿終林麓。簡曰。京城禪德皆云。欲得會道。必須坐禪習定。能曰。道繇心悟。豈在坐也。經云。若言。如來若坐若臥。是行邪道。何故無所從來。亦無所去。無生無滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。何況坐耶。曰愿師慈悲。指示心要。傳奏兩宮。譬如一燈燃百千燈。冥者皆明。明明無盡。曰道無明暗。明暗是代謝之義。明明無盡。亦是有盡。曰明喻智慧。暗喻煩惱。若不以智慧照破煩惱。生死憑何
【現代漢語翻譯】 現代漢語譯本： 了本無速。覺（覺方）說：『正是這樣，正是這樣。』當時大眾無不驚訝。覺方整理好威儀，禮拜告辭。六祖惠能說：『回去太快了吧？』覺方說：『本來就沒有動，哪裡來的快慢呢？』六祖說：『誰知道不是動呢？』覺方說：『仁者自己產生了分別。』六祖說：『你很懂得無生的道理。』覺方說：『無生哪裡會有道理呢？』六祖說：『沒有道理誰來分別呢？』覺方說：『分別也不是道理。』六祖說：『好啊，稍微留宿一晚。』當時人們稱他為一宿覺。
（壬寅年(702)）牛頭山法持禪師圓寂（慧方禪師的法嗣，牛頭禪宗第四代）
法持禪師將山門事務交給智威禪師。壬寅年九月圓寂。遺囑將遺體暴露在松樹下，餵養鳥獸。出殯時，天空中有神幡從西邊而來，環繞山數圈。他居住的舊院子里，竹林變成白色，七天後停止。
（乙巳年(705)）六祖惠能說法
神秀禪師曾經上奏武則天，請惠能禪師前往京城。惠能禪師堅決推辭。神秀禪師又親自寫信，再次邀請他。惠能禪師對使者說：『我形貌醜陋，這裡的人見到我，恐怕不會尊敬我的佛法。而且先師（指五祖弘忍）認為我與南方有緣，也不可違背。』神龍元年（705），中宗皇帝再次派遣使者薛簡，迎接惠能禪師。惠能禪師推辭說自己有病，願意終老於山林。薛簡說：『京城的禪師們都說，想要領會佛道，必須坐禪習定。』惠能禪師說：『道由心領悟，哪裡在於坐呢？』《金剛經》說：『如果說如來有坐有臥，那就是行邪道。』為什麼呢？因為如來無所從來，也無所去，無生無滅，這就是如來清凈的禪。諸法空寂，這就是如來清凈的坐。究竟沒有什麼可以證得，何況是坐呢？』薛簡說：『希望大師慈悲，指示心要，傳奏給皇上和太后，譬如一盞燈點燃成百上千盞燈，黑暗的地方都光明了，光明永遠沒有窮盡。』惠能禪師說：『道沒有明暗，明暗是新陳代謝的意義。光明永遠沒有窮盡，也是有窮盡的時候。』薛簡說：『明比喻智慧，暗比喻煩惱。如果不以智慧照破煩惱，生死依靠什麼呢？』
【English Translation】 English version: 'Originally, there is no speed.' Jue (Jue Fang) said, 'It is so, it is so.' At that time, the assembly was astonished. Jue Fang adjusted his robes, bowed, and took his leave. The Sixth Patriarch Huineng said, 'Returning too quickly?' Jue Fang said, 'Originally, there is no movement, how can there be speed?' The Sixth Patriarch said, 'Who knows that there is no movement?' Jue Fang said, 'The benevolent one creates distinctions himself.' The Sixth Patriarch said, 'You greatly understand the meaning of no-birth.' Jue Fang said, 'How can no-birth have meaning?' The Sixth Patriarch said, 'Without meaning, who would make distinctions?' Jue Fang said, 'Distinctions are also not meaning.' The Sixth Patriarch said, 'Good, stay for one night.' At that time, he was called 'One-Night Jue'.
(Renyin year (702)) Chan Master Fachi of Niutou Mountain passed away (Successor of Huifang, the fourth generation of Niutou Zen)
Fachi entrusted the affairs of the mountain gate to Zhiwei. He passed away in the ninth month of the Renyin year. His will was to expose his body under a pine tree to feed the birds and beasts. When he was carried out, there was a divine banner coming from the west, circling the mountain several times. In the old courtyard where he lived, the bamboo forest turned white and stopped after seven days.
(Yisi year (705)) The Sixth Patriarch Huineng preached the Dharma
Chan Master Shenxiu once reported to Empress Wu Zetian, requesting Chan Master Huineng to go to the capital. Chan Master Huineng firmly declined. Chan Master Shenxiu then wrote a letter himself, inviting him again. Chan Master Huineng said to the messenger, 'My appearance is ugly, and if people here see me, I am afraid they will not respect my Dharma. Moreover, my late teacher (referring to the Fifth Patriarch Hongren) believed that I have an affinity with the South, and I cannot disobey that either.' In the first year of Shenlong (705), Emperor Zhongzong again sent the envoy Xue Jian to welcome Chan Master Huineng. Chan Master Huineng declined, saying that he was ill and wished to spend his remaining years in the mountains. Xue Jian said, 'The Chan masters in the capital all say that if you want to understand the Dao, you must practice meditation and cultivate samadhi.' Chan Master Huineng said, 'The Dao is realized through the mind, where does it lie in sitting?' The Diamond Sutra says, 'If it is said that the Tathagata sits or lies down, that is practicing a heretical path.' Why? Because the Tathagata has nowhere to come from and nowhere to go, there is no birth and no death, this is the pure Chan of the Tathagata. All dharmas are empty and still, this is the pure sitting of the Tathagata. Ultimately, there is nothing to be attained, let alone sitting?' Xue Jian said, 'I hope that the master will be compassionate, indicate the essentials of the mind, and report them to the Emperor and Empress Dowager, just like one lamp lighting hundreds of thousands of lamps, the dark places are all illuminated, and the light is endless.' Chan Master Huineng said, 'The Dao has no light or darkness, light and darkness are the meaning of metabolism. Light that is endless is also finite.' Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If you do not use wisdom to illuminate and break through afflictions, what will you rely on for birth and death?'
出離。曰煩惱即是菩提。若以智慧照破煩惱者。此是二乘見解。上智大根悉不如是。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然開悟。
(丙午)神秀禪師入寂(五祖忍旁出法嗣)
神秀。居東都。天下稱兩京法主三帝門師。神龍二年二月日。入滅。謚大通。秀生於隋末。百有餘歲。未嘗自言。故人莫知其數○普寂。河東馬氏子。師事神秀凡六年。秀奇之盡。授以道。秀入滅。學者爭師事寂○智威。江寧陳氏子。四歲便思出家。忽一日家中失之。莫知所往。及父母尋訪。知已剃染矣。后聞法持出世。遂往禮謁。傳授正法。有僧慧忠到山。威一見即曰。山主來也。忠嚐出參訪院。中凌霄藤。盛夏盡萎。左右欲伐之。威曰不可。忠還則復茂矣。及忠還。果然。一日威示偈曰。莫繫念念。成生死河。輪迴六趣海。無見出長波忠曰。念想繇來幻。性自無終始。若得此中意。長波當自止。威又示偈曰。餘本性虛無。緣妄生人我。如何息妄情。還歸空處坐。忠曰。虛無是實體。人我何須存。妄情不須息。即泛般若船。威知其了悟。乃付以山門○神會。襄陽高氏子。年十四。為沙彌。參六祖。祖曰。知識遠來艱辛。還將得本來否。若有本則合識主。試說看。曰以無
【現代漢語翻譯】 現代漢語譯本： 出離（指脫離塵世）。（有人）說煩惱即是菩提（bodhi，覺悟）。如果用智慧照破煩惱，這是二乘（聲聞乘和緣覺乘）的見解。上等智慧和大根器的人完全不是這樣。你如果想知道心的要訣，就什麼善惡都不要思量，自然就能進入清凈的心體，湛然常寂，妙用如恒河沙數。簡蒙（人名）指點教誨，（我）豁然開悟。
（丙午年）（706年）神秀禪師圓寂（五祖弘忍門下旁出的法嗣）。
神秀（Shenxiu），居住在東都（洛陽）。天下稱他為『兩京法主，三帝門師』。神龍二年（706年）二月某日圓寂，謚號大通。神秀生於隋朝末年，一百多歲，從未自己說起（年齡），所以人們不知道他的歲數。普寂（Puji），河東馬氏之子，侍奉神秀六年，神秀將自己的奇特之處全部傳授給他，並把道傳授給他。神秀圓寂后，學人都爭著侍奉普寂。智威（Zhiwei），江寧陳氏之子，四歲就想出家。忽然有一天，家人發現他不見了，不知道去了哪裡。等到父母尋訪到他時，才知道他已經剃度出家了。後來聽說法持（人名）出世，於是前去拜見，（法持）傳授給他正法。有僧人慧忠（Huizhong）來到山中，智威一見到他就說：『山主來了。』慧忠曾經外出參訪，院中的凌霄藤在盛夏全部枯萎，左右的人想要砍掉它，智威說不可。慧忠回來后，凌霄藤又恢復茂盛。等到慧忠回來，果然如此。有一天，智威示偈說：『不要繫念，唸唸相續，成就生死之河，在六道輪迴之海中，沒有見到脫離長波（生死輪迴）的方法。』慧忠說：『念想本來就是虛幻的，自性本來就沒有終始。如果懂得其中的意思，長波自然就會停止。』智威又示偈說：『我的本性是虛無的，因為妄念而產生人我和對立。如何止息妄情，迴歸空處安坐？』慧忠說：『虛無是實體，人我何須存在？妄情不需要止息，直接泛起般若（prajna，智慧）之船。』智威知道他已經了悟，於是將山門交付給他。神會（Shenhui），襄陽高氏之子，十四歲時做了沙彌，參拜六祖（慧能）。六祖說：『知識（指神會）遠道而來，很辛苦。還帶著本來面目嗎？如果帶著本來面目，就應該認識主人翁。試著說看。』（神會）回答說：『以無』
【English Translation】 English version: Departure (referring to leaving the world). (Someone) says that affliction is bodhi (覺悟, enlightenment). If one uses wisdom to illuminate and break through afflictions, this is the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). People of superior wisdom and great capacity are not like this at all. If you want to know the key to the mind, then do not contemplate good or evil at all, and you will naturally enter the pure mind-essence, which is serene and eternally still, with wonderful functions like the sands of the Ganges River. Jian Meng (簡蒙, a person's name) pointed out and taught, and (I) suddenly became enlightened.
In the year Bingwu (丙午年) (706 AD), Chan Master Shenxiu (神秀) passed away (a collateral Dharma heir of the Fifth Patriarch Hongren (弘忍)).
Shenxiu (神秀) resided in Dongdu (東都, Luoyang). The world called him 'The Dharma Master of the Two Capitals, the Teacher of Three Emperors.' He passed away on a certain day in the second month of the second year of Shenlong (神龍二年) (706 AD), and was posthumously named Datong (大通). Shenxiu was born at the end of the Sui Dynasty and was over a hundred years old. He never mentioned (his age) himself, so people did not know his age. Puji (普寂), the son of the Ma family of Hedong, served Shenxiu for six years. Shenxiu transmitted all his unique qualities to him and passed on the Dao to him. After Shenxiu passed away, students competed to serve Puji. Zhiwei (智威), the son of the Chen family of Jiangning, wanted to leave home at the age of four. Suddenly one day, his family found him missing and did not know where he had gone. When his parents found him, they learned that he had already been tonsured and become a monk. Later, he heard that Fachí (法持, a person's name) had appeared in the world, so he went to pay his respects, and (Fachí) transmitted the true Dharma to him. A monk named Huizhong (慧忠) came to the mountain, and Zhiwei said as soon as he saw him, 'The master of the mountain has arrived.' Huizhong once went out to visit, and the trumpet creeper in the courtyard withered completely in the height of summer. The people around him wanted to cut it down, but Zhiwei said no. When Huizhong returned, the trumpet creeper flourished again. When Huizhong returned, it was indeed so. One day, Zhiwei showed a verse, saying: 'Do not attach to thoughts, thought after thought, forming the river of birth and death, in the sea of the six realms of reincarnation, there is no way to escape the long waves (of birth and death).' Huizhong said, 'Thoughts are originally illusory, and the nature has no beginning or end. If you understand the meaning of this, the long waves will naturally stop.' Zhiwei then showed a verse, saying: 'My nature is empty, and because of delusion, the self and others arise. How to stop delusion and return to the empty place to sit?' Huizhong said, 'Emptiness is the substance, why should the self and others exist? Delusion does not need to be stopped, just float the prajna (般若, wisdom) boat.' Zhiwei knew that he had realized enlightenment, so he handed over the mountain gate to him. Shenhui (神會), the son of the Gao family of Xiangyang, became a novice monk at the age of fourteen and paid homage to the Sixth Patriarch (Huineng). The Sixth Patriarch said, 'Knowledge (referring to Shenhui) has come from afar and has worked hard. Do you still carry your original face? If you carry your original face, you should recognize the master. Try to say it.' (Shenhui) replied, 'With nothing.'
住為本。見即是主。曰這沙彌爭合取次語。曰和尚坐禪。還見不見。祖以拄杖打三下云。吾打汝痛不痛。曰亦痛亦不痛。曰吾亦見亦不見。會問。如何是亦見亦不見。曰吾之所見。常見自家過愆。不見他人是非好惡。是以亦見亦不見。汝言。亦痛亦不痛。汝若不痛。同其木石。若痛則同凡夫。即起恚恨。汝向前見不見是二邊。痛不痛是生滅。汝自性且不見。敢爾弄人。會禮拜。一日祖告眾曰。我有一物。無頭無尾。無名無字。無背無面。諸人還識否。會出曰。是諸佛之本源。神會之佛性。曰向汝道。無名無字。汝便喚作本源佛性。汝向去有把茆蓋頭也。只成個知解宗徒。
(丁未)元圭禪師為嵩神說法(慧安法嗣五祖旁出)
元圭。住嵩岳。景龍年間。有神人率群。從謁圭。圭睹其狀貌非常。乃曰。善來仁者。何為而至。曰師寧識我耶。曰吾觀佛與眾生等。吾一目之。豈分別耶。曰我此岳神也。能生死於人。師安得一目吾哉。曰吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。使果能之。吾則不生不滅也。況汝不能。又焉能生死吾耶。神稽首曰。我亦聰明。正直於余神。詎知師有廣大智辯乎。愿授正戒令。我度世。曰汝施乞戒。即既戒矣。所以者何。戒外無戒。又何戒哉。曰此理也。
【現代漢語翻譯】 現代漢語譯本： 以『住』為根本，『見』即是主導。有人問：『這個沙彌怎麼隨便說話？』回答說：『和尚坐禪，能看見什麼嗎？』 祖師用拄杖打了三下，說：『我打你，痛不痛？』 回答說：『既痛也不痛。』 祖師說：『我也是既見也不見。』 神會問：『如何是既見也不見？』 祖師說：『我所見的是，常常看見自己的過錯，看不見他人的是非好惡，所以說是既見也不見。』 你說『既痛也不痛』，你若是不痛，就和木頭石頭一樣；若是痛，就和凡夫一樣，立刻就會產生憤怒怨恨。你剛才說的『見不見』是二邊，『痛不痛』是生滅。你自己的自性都看不見，還敢戲弄人！』 神會禮拜。 有一天，祖師告訴大家說：『我有一物，無頭無尾，無名無字，無背無面，你們有人認識嗎？』 神會出來說：『這是諸佛的本源，神會的佛性。』 祖師說：『我和你說無名無字，你就叫它本源佛性。你以後就算有茅草蓋頭，也只是個懂得一些知識的宗徒。』
（丁未年（767））元圭禪師為嵩山山神說法（慧安法嗣，五祖弘忍旁出）
元圭禪師住在嵩岳。唐景龍年間（707-710），有神人率領他的部下，前來拜見元圭禪師。元圭禪師看到他的樣子非常特別，就說：『歡迎你，仁者，你來這裡做什麼？』 山神說：『禪師您認識我嗎？』 元圭禪師說：『我看佛和眾生都是一樣的，我平等看待一切，怎麼會分別呢？』 山神說：『我是這座嵩山的山神，能夠掌握人的生死，禪師您怎麼能平等看待我呢？』 元圭禪師說：『我本來就不生，你又怎麼能讓我死呢？我看待身體和虛空一樣，看待我和你一樣，你能破壞虛空和我嗎？如果真的能做到，我就不會有生滅了。況且你不能，又怎麼能掌握我的生死呢？』 山神叩頭說：『我也算是聰明正直的神了，哪裡知道禪師您有如此廣大的智慧和辯才呢？我希望禪師能授予我正式的戒律，讓我能夠度過世間的苦難。』 元圭禪師說：『你請求受戒，就已經受戒了。為什麼這麼說呢？因為戒律之外沒有其他的戒律了，又何必再受戒呢？』 山神說：『這個道理是這樣的。』
【English Translation】 English version: 'Dwelling' is the root. 'Seeing' is the master. Someone asked: 'Why does this novice speak so carelessly?' The answer was: 'When the Abbot meditates, does he see anything?' The Patriarch struck three times with his staff, saying: 'When I hit you, does it hurt?' The answer was: 'It both hurts and doesn't hurt.' The Patriarch said: 'I both see and don't see.' Shenhui (disciple of Huineng) asked: 'What is both seeing and not seeing?' The Patriarch said: 'What I see is that I often see my own faults, and I don't see the rights and wrongs of others, so I say I both see and don't see.' You say 'both hurt and doesn't hurt.' If you don't hurt, you are the same as wood and stone; if it hurts, you are the same as ordinary people, and you will immediately generate anger and resentment. What you said just now about 'seeing and not seeing' is the two extremes, and 'hurting and not hurting' is birth and death. You can't even see your own self-nature, yet you dare to make fun of people!' Shenhui bowed. One day, the Patriarch told everyone: 'I have a thing, without head or tail, without name or word, without back or face, does anyone recognize it?' Shenhui came out and said: 'This is the source of all Buddhas, the Buddha-nature of Shenhui.' The Patriarch said: 'I told you it has no name or word, and you immediately call it the source of Buddha-nature. Even if you have a thatched roof over your head in the future, you will only become a follower who understands some knowledge.'
(Dingwei year (767)) Chan Master Yuangui preached to the Mountain God of Mount Song (Hui'an's Dharma lineage, a branch from the Fifth Patriarch Hongren)
Chan Master Yuangui lived on Mount Song. During the Jinglong era of the Tang Dynasty (707-710), a god led his followers to visit Chan Master Yuangui. Chan Master Yuangui saw that his appearance was very special, and said: 'Welcome, benevolent one, what brings you here?' The Mountain God said: 'Does the Chan Master recognize me?' Chan Master Yuangui said: 'I see the Buddha and sentient beings as the same, I treat everything equally, how could I discriminate?' The Mountain God said: 'I am the Mountain God of this Mount Song, and I can control people's life and death, how can the Chan Master treat me equally?' Chan Master Yuangui said: 'I was originally unborn, how can you make me die? I see the body as the same as emptiness, and I see myself as the same as you, can you destroy emptiness and me? If you can really do it, then I will not be born or die. Moreover, you cannot, so how can you control my life and death?' The Mountain God kowtowed and said: 'I am also considered a clever and upright god, how could I know that the Chan Master has such great wisdom and eloquence? I hope that the Chan Master can grant me the formal precepts, so that I can cross over the suffering of the world.' Chan Master Yuangui said: 'Your request to receive the precepts is already receiving the precepts. Why is that? Because there are no other precepts outside of the precepts, so why bother to receive them again?' The Mountain God said: 'This principle is like this.'
我聞茫昧。止求師戒。我身為門弟子。圭即張座秉爐正幾曰。付汝五戒。若能奉持。即應曰能。不能即曰否。曰謹受教。曰汝能不淫乎。曰亦娶也。曰非謂此也。謂無羅欲也。曰能。曰汝能不盜乎。曰何乏我也。焉有盜取哉。曰非謂此也。謂饗而福淫。不供而禍善也。曰能。曰汝能不殺乎。曰實司其柄。焉得不殺。曰非謂此也。謂有濫誤疑混也。曰能。曰汝能不妄乎。曰我正直。焉有妄。曰非謂此也。謂先後不合天心也。曰能。曰汝不遭酒敗乎。曰能。曰如上是為佛戒也。又言。以有心奉持。而無心拘執。以有心為物。而無心想身。能如是則先天地生。不為精。後天地死。不為老。終日變化而不為動。畢盡寂默。而不為休悟。此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心別無戒。無戒則無心。無佛無眾生。無汝及無我。孰為戒哉。曰我神通亞佛。曰汝神通十句。五能五不能。佛則十句。七能三不能。神竦然避席。跪啟曰。可得聞乎。曰汝能戾上帝。東天行而西七曜乎。曰不能。曰汝能奪地祗。融五嶽而結四海乎。曰不能。曰是謂五不能也。佛能空一切相。成萬法智。而
不能即滅定業。佛能知群有性。窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是謂三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。且無一人能主其法。有法無主。是謂無法。無法無主。是謂無心。如我解佛。亦無神通也。但能以無心。通達一切法爾。曰吾誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。曰我觀身無物。觀法無常。塊然更有何欲。曰師必命我。為世間事。展我小神功。使已發心。初發心。未發心。不信心。必信心。五等人。目我神蹤。知有佛有神。有能有不能。有自然有非自然。曰無為是。曰佛亦使神護法。師愿隨意垂誨。圭不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。曰已聞命矣。然昏夜必有喧動。愿師無駭。即作禮而去。圭門送之。見儀衛逶迤。如王者狀。其夕果有暴風吼雷。棟宇搖盪。詰旦和霽。則北巖松栝。盡移東嶺。森然行植。圭誡其徒曰。母令外知人將妖我○慧安。自禁中辭。歸嵩岳。忽一日誡門人曰。吾死。將尸向林中。待野火焚之。至七月八日。合戶偃身而寂。壽一百二十八。門人舁尸林中。果野火自然阇維。得舍利八十粒。五粒最巨。而紫紅色。光𦦨奪目○破灶墮者。不稱名氏。得法慧安
【現代漢語翻譯】 不能立刻消滅已經確定的業報。佛能夠知曉所有眾生的根性，窮盡億萬劫的事情，但是不能化度沒有緣分的人。佛能夠度化無量無邊的眾生，但是不能窮盡所有的眾生界。這就是所謂的三種不能。已經確定的業報也不是牢固長久的，沒有緣分也只是一時的。眾生界本來就沒有增減。而且沒有一個人能夠主宰這個法則。有法則卻沒有主宰者，這就是所謂的無法。無法而無主宰，這就是所謂的無心。如果我理解的佛是這樣，那麼佛也沒有神通。只是能夠以無心，通達一切法爾如是的道理。我說我確實淺薄愚昧，沒有聽聞過空性的真義。大師您所傳授的戒律，我應當奉行。現在我願意報答您的慈悲恩德，盡我所能。慧安（人名，得法高僧）說：『我看自身是空無一物的，看萬法是無常變化的，坦然面對還有什麼慾望呢？』法圭（人名，禪師）說：『大師您必定要命令我，為世間的事情效力，展現我微小的神通，使已經發菩提心、初發菩提心、尚未發菩提心、不相信的人、必定相信的人這五種人，親眼看到我的神通軌跡，知道有佛有神，有能做到的和不能做到的，有自然存在的和非自然存在的。』慧安說：『無為是最好的。』法圭說：『佛也使用神來護持佛法，大師您願意隨意垂示教誨。』法圭不得已才說：『東巖寺的屏障，光禿禿的沒有樹木。北邊的山峰有樹木，但是背面不能作為屏障。您能把北邊的樹木移到東邊的山嶺嗎？』慧安說：『已經聽從您的命令了。然而昏暗的夜晚必定會有喧鬧震動，希望大師不要驚駭。』說完就行禮離開了。法圭送他出門，看見儀仗衛隊逶迤連綿，如同王者一般。當天晚上果然有暴風怒吼雷聲大作，房屋搖晃震盪。第二天早晨天氣晴朗，那麼北巖的松樹柏樹，全部移到了東邊的山嶺，整齊地排列種植。法圭告誡他的弟子們說：『不要讓外面的人知道，人們將會把慧安妖魔化。』慧安從皇宮中告辭，回到嵩山。忽然有一天告誡他的門人說：『我死後，把我的屍體抬到樹林中，等待野火焚燒。』到了七月初八日（唐朝），關上門安然去世了。享年一百二十八歲。門人把屍體抬到樹林中，果然野火自然焚燒，得到舍利八十粒，五粒最大，而且是紫紅色，光彩奪目。破灶墮（人名，僧人）這個人，不稱呼姓名氏，得到了慧安的佛法。 定業（karma）不可立即消滅。佛能知群有性（the nature of all beings）。窮億劫事（events of countless kalpas）。而不能化導無緣（those without affinity）。佛能度無量有情（sentient beings）。而不能盡眾生界（the realm of all beings）。是謂三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。且無一人能主其法。有法無主。是謂無法。無法無主。是謂無心。如我解佛。亦無神通也。但能以無心。通達一切法爾。曰吾誠淺昧。未聞空義。師所授戒。我當奉行。今願報慈德。效我所能。曰我觀身無物。觀法無常。塊然更有何欲。曰師必命我。為世間事。展我小神功。使已發心。初發心。未發心。不信心。必信心。五等人。目我神蹤。知有佛有神。有能有不能。有自然有非自然。曰無為是。曰佛亦使神護法。師願隨意垂誨。圭不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹於東嶺乎。曰已聞命矣。然昏夜必有喧動。願師無駭。即作禮而去。圭門送之。見儀衛逶迤。如王者狀。其夕果有暴風吼雷。棟宇搖蕩。詰旦和霽。則北巖松栝。盡移東嶺。森然行植。圭誡其徒曰。母令外知人將妖我○慧安。自禁中辭。歸嵩岳。忽一日誡門人曰。吾死。將屍向林中。待野火焚之。至七月八日（唐朝）。合戶偃身而寂。壽一百二十八。門人舁屍林中。果野火自然闍維。得舍利八十粒。五粒最巨。而紫紅色。光𦦨奪目○破灶墮者。不稱名氏。得法慧安
【English Translation】 Predetermined karma cannot be immediately extinguished. Buddhas can know the nature of all beings and exhaust the events of countless kalpas (aeons), but they cannot convert those without affinity. Buddhas can liberate limitless sentient beings, but they cannot exhaust the realm of all beings. These are the so-called three impossibilities. Predetermined karma is also not permanently fixed, and the lack of affinity is also temporary. The realm of sentient beings inherently neither increases nor decreases. Moreover, no one can control this law. To have a law without a master is called no-law. No-law without a master is called no-mind. As I understand the Buddha, he also has no supernatural powers. He can only use no-mind to understand all things as they are. I said that I am indeed shallow and ignorant, and have not heard the true meaning of emptiness. I shall uphold the precepts that you, Master, have taught me. Now I wish to repay your kindness and virtue, and do what I can. Huian (a name, a highly virtuous monk who obtained the Dharma) said, 'I see the body as devoid of substance, and I see all dharmas as impermanent. What desires could I possibly have?' Dharma Master Gui (a name, a Chan master) said, 'Master, you must command me to serve the affairs of the world, and display my small supernatural powers, so that those who have already aroused the Bodhi mind, those who have just aroused the Bodhi mind, those who have not yet aroused the Bodhi mind, those who do not believe, and those who will surely believe—these five kinds of people—will witness my divine traces, and know that there are Buddhas and gods, that there are things that can be done and things that cannot be done, that there are things that are natural and things that are not natural.' Huian said, 'Non-action is best.' Dharma Master Gui said, 'Buddhas also use gods to protect the Dharma. Master, I wish you would give me instructions at will.' Gui reluctantly said, 'The barrier of Dongyan Temple is bare and without trees. The northern peaks have trees, but the back cannot serve as a screen. Can you move the northern trees to the eastern ridge?' Huian said, 'I have heard your command. However, there will surely be noise and commotion in the dark night. I hope Master will not be alarmed.' Then he bowed and left. Gui saw him off at the door, and saw the ceremonial guards winding and stretching, like a king. That night, there was indeed a violent wind and roaring thunder, and the buildings shook and swayed. The next morning, the weather was clear, and the pine and cypress trees of the northern cliffs had all been moved to the eastern ridge, planted in neat rows. Gui warned his disciples, 'Do not let outsiders know, or people will demonize Huian.' Huian resigned from the palace and returned to Mount Song. Suddenly one day, he warned his disciples, 'When I die, carry my body to the forest and wait for a wildfire to burn it.' On the eighth day of the seventh month (of the Tang Dynasty), he closed the door, lay down, and passed away peacefully. He lived to be one hundred and twenty-eight years old. The disciples carried the body to the forest, and indeed a wildfire naturally cremated it, obtaining eighty relics, five of which were the largest and purple-red in color, with dazzling light. The one called 'Broken Stove' (a name, a monk), did not use his name, and obtained Huian's Dharma. Predetermined Karma (karma) cannot be immediately extinguished. Buddhas can know the nature of all beings (the nature of all beings). Exhaust the events of countless kalpas (events of countless kalpas). But they cannot convert those without affinity (those without affinity). Buddhas can liberate limitless sentient beings (sentient beings). But they cannot exhaust the realm of all beings (the realm of all beings). These are the so-called three impossibilities. Predetermined Karma is also not permanently fixed. The lack of affinity is also temporary. The realm of sentient beings inherently neither increases nor decreases. Moreover, no one can control this law. To have a law without a master is called no-law. No-law without a master is called no-mind. As I understand the Buddha. He also has no supernatural powers. He can only use no-mind. Understand all things as they are. I said that I am indeed shallow and ignorant. And have not heard the true meaning of emptiness. I shall uphold the precepts that you, Master, have taught me. Now I wish to repay your kindness and virtue. And do what I can. Huian (a name, a highly virtuous monk who obtained the Dharma) said, 'I see the body as devoid of substance. And I see all dharmas as impermanent. What desires could I possibly have?' Dharma Master Gui (a name, a Chan master) said, 'Master, you must command me. To serve the affairs of the world. And display my small supernatural powers. So that those who have already aroused the Bodhi mind. Those who have just aroused the Bodhi mind. Those who have not yet aroused the Bodhi mind. Those who do not believe. And those who will surely believe—these five kinds of people—will witness my divine traces. And know that there are Buddhas and gods. That there are things that can be done and things that cannot be done. That there are things that are natural and things that are not natural.' Huian said, 'Non-action is best.' Dharma Master Gui said, 'Buddhas also use gods to protect the Dharma. Master, I wish you would give me instructions at will.' Gui reluctantly said, 'The barrier of Dongyan Temple is bare and without trees. The northern peaks have trees. But the back cannot serve as a screen. Can you move the northern trees to the eastern ridge?' Huian said, 'I have heard your command. However, there will surely be noise and commotion in the dark night. I hope Master will not be alarmed.' Then he bowed and left. Gui saw him off at the door. And saw the ceremonial guards winding and stretching. Like a king. That night. There was indeed a violent wind and roaring thunder. And the buildings shook and swayed. The next morning. The weather was clear. And the pine and cypress trees of the northern cliffs had all been moved to the eastern ridge. Planted in neat rows. Gui warned his disciples. 'Do not let outsiders know. Or people will demonize Huian.' Huian resigned from the palace. And returned to Mount Song. Suddenly one day. He warned his disciples. 'When I die. Carry my body to the forest. And wait for a wildfire to burn it.' On the eighth day of the seventh month (of the Tang Dynasty). He closed the door. Lay down. And passed away peacefully. He lived to be one hundred and twenty-eight years old. The disciples carried the body to the forest. And indeed a wildfire naturally cremated it. Obtaining eighty relics. Five of which were the largest and purple-red in color. With dazzling light. The one called 'Broken Stove' (a name, a monk). Did not use his name. And obtained Huian's Dharma.
。隱居嵩岳。山塢有廟。甚靈。殿中惟安一灶。遠近祭祀不輟。烹宰物命極多。墮一日領徒入廟。以杖敲灶三下曰。咄此灶。只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾破墮落。須臾有一人青衣峨冠。設拜墮前曰。我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。墮曰。是汝本有之性。非吾強言。神再拜而沒。少選侍僧問曰。某等久侍和尚。不蒙示誨。灶神得何徑旨。便得生天。曰我只向伊道。是泥瓦合成。別無道理。為伊。侍僧無言。墮曰。會么。曰不會。曰本有之性。為甚麼不會。侍僧乃禮拜。墮曰。破也破也。墮也墮也。有僧舉似安。安嘆曰。此子會盡。物我一如。何謂如朗月處空。無不見者。只是難構伊語脈。曰未審甚麼人構得他語脈。曰不知者。僧問。物物無形時如何。墮曰。禮即惟汝非我。不禮即惟我非汝。其僧乃禮謝。墮曰。本有之物。物非物也。所以道心能轉物。即同如來墮。后莫知所終○行思。首眾曹溪。一日六祖謂曰。從上衣法雙行。師資遞授。衣以表信。法乃印心。吾今得人。何患不信。衣即留鎮山門。汝當分化一方。無令斷絕。思遂回青原山。住靜居寺。神會來參。思問。甚處來。曰曹溪。曰曹溪意旨如何。會振身而立。思曰。猶
【現代漢語翻譯】 隱居在嵩山（今河南登封一帶）的山塢里，那裡有一座廟，非常靈驗。殿中只安放著一個灶，遠近的人祭祀不斷，烹殺的動物非常多。有一天，墮和尚帶領徒弟進入廟中，用枴杖敲了灶三下，說：『咄，這個灶，只是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹殺動物的性命！』又打了三下，灶就傾斜破裂倒塌了。一會兒，有一個人穿著青色的衣服，戴著高高的帽子，向墮和尚跪拜說：『我原本是這座廟的灶神，很久以來都在承受業報，今天蒙受師父說無生之法，得以脫離此處，生到天界之中，特來致謝。』墮和尚說：『這是你本有的自性，不是我強加的言語。』神再次拜謝后消失了。不久，侍奉的僧人問道：『我們長久侍奉和尚，沒有得到您的教誨，灶神得到什麼樣的精妙旨意，便能生到天界？』墮和尚說：『我只是對他說，是泥瓦合成的，沒有別的道理。』因為他（是灶神）。侍奉的僧人無言以對。墮和尚說：『明白了嗎？』僧人說：『不明白。』墮和尚說：『本有的自性，為什麼不明白？』侍奉的僧人於是禮拜。墮和尚說：『破也破也，墮也墮也。』有僧人把這件事告訴了安和尚，安和尚嘆息說：『這個人完全領會了，物與我本為一體，如同明月處在空中，沒有誰看不見。只是難以理解他的語言脈絡。』僧人問：『不知道什麼人能夠理解他的語言脈絡？』安和尚說：『不知道的人。』僧人問：『萬物沒有形狀的時候怎麼樣？』墮和尚說：『禮拜就只有你而非我，不禮拜就只有我而非你。』那個僧人於是禮拜感謝。墮和尚說：『本有的東西，物非物也。所以說心能轉化外物，就如同如來。』墮和尚之後不知所終。行思禪師，是曹溪惠能大師的首座弟子。有一天，六祖惠能大師對他說：『從上以來，衣缽和佛法是同時傳授的，師父和弟子依次相傳。衣缽用來表示信任，佛法用來印證心性。我現在得到了傳人，還擔心什麼不被信任呢？衣缽就留在山門鎮守，你應當分化一方，不要讓佛法斷絕。』行思禪師於是回到青原山，住在靜居寺。神會禪師前來參拜，行思禪師問：『從哪裡來？』神會禪師說：『從曹溪來。』行思禪師說：『曹溪的意旨如何？』神會禪師振動身體站立。行思禪師說：『還是 現代漢語譯本：隱居在嵩山（今河南登封一帶）的山塢里，那裡有一座廟，非常靈驗。殿中只安放著一個灶，遠近的人祭祀不斷，烹殺的動物非常多。有一天，墮和尚帶領徒弟進入廟中，用枴杖敲了灶三下，說：『咄，這個灶，只是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹殺動物的性命！』又打了三下，灶就傾斜破裂倒塌了。一會兒，有一個人穿著青色的衣服，戴著高高的帽子，向墮和尚跪拜說：『我原本是這座廟的灶神，很久以來都在承受業報，今天蒙受師父說無生之法，得以脫離此處，生到天界之中，特來致謝。』墮和尚說：『這是你本有的自性，不是我強加的言語。』神再次拜謝后消失了。不久，侍奉的僧人問道：『我們長久侍奉和尚，沒有得到您的教誨，灶神得到什麼樣的精妙旨意，便能生到天界？』墮和尚說：『我只是對他說，是泥瓦合成的，沒有別的道理。』因為他（是灶神）。侍奉的僧人無言以對。墮和尚說：『明白了嗎？』僧人說：『不明白。』墮和尚說：『本有的自性，為什麼不明白？』侍奉的僧人於是禮拜。墮和尚說：『破也破也，墮也墮也。』有僧人把這件事告訴了安和尚，安和尚嘆息說：『這個人完全領會了，物與我本為一體，如同明月處在空中，沒有誰看不見。只是難以理解他的語言脈絡。』僧人問：『不知道什麼人能夠理解他的語言脈絡？』安和尚說：『不知道的人。』僧人問：『萬物沒有形狀的時候怎麼樣？』墮和尚說：『禮拜就只有你而非我，不禮拜就只有我而非你。』那個僧人於是禮拜感謝。墮和尚說：『本有的東西，物非物也。所以說心能轉化外物，就如同如來。』墮和尚之後不知所終。行思禪師，是曹溪惠能大師的首座弟子。有一天，六祖惠能大師對他說：『從上以來，衣缽和佛法是同時傳授的，師父和弟子依次相傳。衣缽用來表示信任，佛法用來印證心性。我現在得到了傳人，還擔心什麼不被信任呢？衣缽就留在山門鎮守，你應當分化一方，不要讓佛法斷絕。』行思禪師於是回到青原山，住在靜居寺。神會禪師前來參拜，行思禪師問：『從哪裡來？』神會禪師說：『從曹溪來。』行思禪師說：『曹溪的意旨如何？』神會禪師振動身體站立。行思禪師說：『還是』 English version: Dwelling in seclusion in the mountain valley of Mount Song (area of present-day Dengfeng, Henan), there was a temple that was very efficacious. In the hall, there was only a stove, and people from far and near continuously made offerings, slaughtering many animals. One day, the monk Duo led his disciples into the temple and struck the stove three times with his staff, saying, 'Bah, this stove is just made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet it slaughters so many animal lives!' He struck it three more times, and the stove tilted, broke, and collapsed. After a while, a person wearing green clothes and a tall hat bowed before the monk Duo and said, 'I was originally the stove god of this temple, and I have long been suffering karmic retribution. Today, I have received the master's teaching of the unproduced Dharma, and I am able to escape this place and be born in the heavens. I have come specifically to express my gratitude.' The monk Duo said, 'This is your inherent nature; it is not my forced words.' The god bowed again and disappeared. Soon after, an attendant monk asked, 'We have served the monk for a long time without receiving your teachings. What subtle meaning did the stove god receive that allowed him to be born in the heavens?' The monk Duo said, 'I only told him that it was made of mud and tiles, and there is no other reason.' Because it was him (the stove god). The attendant monk was speechless. The monk Duo said, 'Do you understand?' The monk said, 'I do not understand.' The monk Duo said, 'The inherent nature, why do you not understand?' The attendant monk then bowed. The monk Duo said, 'Broken, broken; fallen, fallen.' A monk told this matter to the monk An, who sighed and said, 'This person has completely understood. Things and I are originally one, like the bright moon in the sky, which no one cannot see. It is just difficult to grasp the thread of his words.' The monk asked, 'I wonder who can grasp the thread of his words?' The monk An said, 'Those who do not know.' The monk asked, 'When all things have no form, what is it like?' The monk Duo said, 'If you bow, then only you, not me; if you do not bow, then only me, not you.' That monk then bowed in gratitude. The monk Duo said, 'The inherent thing, things are not things. Therefore, it is said that the mind can transform things, just like the Tathagata.' After that, no one knew where the monk Duo ended up. Xingsi Zen Master was the head disciple of the Sixth Patriarch Huineng at Caoxi. One day, the Sixth Patriarch Huineng said to him, 'From above, the robe and the Dharma have been transmitted together, with the master and disciple passing them on in succession. The robe is used to represent trust, and the Dharma is used to seal the mind. Now that I have obtained a successor, what do I have to worry about not being trusted? The robe should remain at the mountain gate to guard it, and you should spread the Dharma in one direction, so that it is not cut off.' Xingsi Zen Master then returned to Qingyuan Mountain and lived in Jingju Temple. Shenhui Zen Master came to visit, and Xingsi Zen Master asked, 'Where do you come from?' Shenhui Zen Master said, 'From Caoxi.' Xingsi Zen Master said, 'What is the meaning of Caoxi?' Shenhui Zen Master shook his body and stood up. Xingsi Zen Master said, 'Still'
【English Translation】 Dwelling in seclusion in the mountain valley of Mount Song (in the area of present-day Dengfeng, Henan), there was a temple that was very efficacious. In the hall, there was only a stove, and people from far and near continuously made offerings, slaughtering many animal lives. One day, Duo (name of monk) led his disciples into the temple and struck the stove three times with his staff, saying, 'Bah, this stove is just made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet it slaughters so many animal lives!' He struck it three more times, and the stove tilted, broke, and collapsed. After a while, a person wearing green clothes and a tall hat bowed before Duo (name of monk) and said, 'I was originally the stove god of this temple, and I have long been suffering karmic retribution. Today, I have received the master's teaching of the unproduced Dharma, and I am able to escape this place and be born in the heavens. I have come specifically to express my gratitude.' Duo (name of monk) said, 'This is your inherent nature; it is not my forced words.' The god bowed again and disappeared. Soon after, an attendant monk asked, 'We have served the monk for a long time without receiving your teachings. What subtle meaning did the stove god receive that allowed him to be born in the heavens?' Duo (name of monk) said, 'I only told him that it was made of mud and tiles, and there is no other reason.' Because it was him (the stove god). The attendant monk was speechless. Duo (name of monk) said, 'Do you understand?' The monk said, 'I do not understand.' Duo (name of monk) said, 'The inherent nature, why do you not understand?' The attendant monk then bowed. Duo (name of monk) said, 'Broken, broken; fallen, fallen.' A monk told this matter to An (name of monk), who sighed and said, 'This person has completely understood. Things and I are originally one, like the bright moon in the sky, which no one cannot see. It is just difficult to grasp the thread of his words.' The monk asked, 'I wonder who can grasp the thread of his words?' An (name of monk) said, 'Those who do not know.' The monk asked, 'When all things have no form, what is it like?' Duo (name of monk) said, 'If you bow, then only you, not me; if you do not bow, then only me, not you.' That monk then bowed in gratitude. Duo (name of monk) said, 'The inherent thing, things are not things. Therefore, it is said that the mind can transform things, just like the Tathagata.' After that, no one knew where Duo (name of monk) ended up. Xingsi (name of monk) Zen Master was the head disciple of the Sixth Patriarch Huineng (name of monk) at Caoxi (place name). One day, the Sixth Patriarch Huineng (name of monk) said to him, 'From above, the robe and the Dharma have been transmitted together, with the master and disciple passing them on in succession. The robe is used to represent trust, and the Dharma is used to seal the mind. Now that I have obtained a successor, what do I have to worry about not being trusted? The robe should remain at the mountain gate to guard it, and you should spread the Dharma in one direction, so that it is not cut off.' Xingsi (name of monk) Zen Master then returned to Qingyuan (place name) Mountain and lived in Jingju (place name) Temple. Shenhui (name of monk) Zen Master came to visit, and Xingsi (name of monk) Zen Master asked, 'Where do you come from?' Shenhui (name of monk) Zen Master said, 'From Caoxi (place name).' Xingsi (name of monk) Zen Master said, 'What is the meaning of Caoxi (place name)?' Shenhui (name of monk) Zen Master shook his body and stood up. Xingsi (name of monk) Zen Master said, 'Still'
帶瓦礫在。曰和尚此間莫有真金與人么。曰設有汝向甚麼處著○中宗詔。迎泗州僧伽入宮。館于薦福寺。度慧儼慧岸木叉三人。示寂。敕就薦福。漆身起塔。忽臭氣滿城。帝祝送。歸臨淮。言訖。異香騰馥○一行。鉅鹿人。張公瑾之孫。少聰敏。博觀子史。嘗借道十尹崇太玄經。讀之數日。而還曰。已究其義。因出所撰太衍玄圖並義決。崇覽之。大驚曰。此後生顏子也。尋出至天臺國清寺。見別院古松數十。門有流水。行立門屏間。聞一僧于庭中。布算且曰。今日當有弟子。自遠來。求吾演算法。即除一算曰。門前水當西流。弟子亦至矣。行返顧溪水。果已西流。遂趨入。盡傳其術。回入嵩山。依普寂參決禪門宗旨。景龍年間。中宗詔。迎赴闕。行辭疾。遁入當陽山○萬回所至顯化。賜號法雲。嘗有偈曰。明暗兩忘開佛眼。不繫一法出蓮叢。真空不壞靈知性。妙用嘗存無作功。聖智本來成佛道。寂光非照自圓。
(壬子)懷讓禪師開法南嶽
懷讓。執侍六祖十五年。壬子往居衡岳。開甘露門。
(癸丑)六祖惠能示寂
壬子七月。六祖命門人。往新州國恩寺建塔。仍令促工。癸丑夏末落成。七月一日集眾曰。吾至八月。欲離世間。汝等有疑。早須相問。為汝破迷。法海等皆涕泣。惟有神會。神
【現代漢語翻譯】 現代漢語譯本： 帶瓦礫在。有人問：『和尚，這裡有真金給人嗎？』回答說：『有。』又問：『（即使）有，你打算放在哪裡？』 （唐）中宗（李顯）（656-710）下詔，迎接泗州僧伽（觀音菩薩的化身）入宮，安置在薦福寺，併爲慧儼、慧岸、木叉三人剃度。僧伽圓寂后，皇帝敕令在薦福寺用漆涂其身，建造佛塔。忽然臭氣瀰漫全城，皇帝祝禱后，臭氣消失，（僧伽的遺體）迴歸臨淮。說完這些，奇異的香味四處飄散。 （唐朝天文學家）一行（俗名張遂，683-727），鉅鹿（今河北巨鹿）人，張公瑾的孫子。他年少時就聰明敏捷，廣泛閱讀經史典籍。曾經借閱道士尹崇的《太玄經》，閱讀數日後歸還，說：『我已經徹底理解了其中的含義。』於是拿出自己撰寫的《太衍玄圖》和義決。尹崇看了之後，大為驚訝，說：『這真是後生的顏回啊！』 後來一行前往天臺山國清寺，看到別院有數十棵古松，門前有流水。他站在門屏之間，聽到一個僧人在庭院中進行算術推演，並且說：『今天應當有弟子從遠方來，向我求教演算法。』於是拿走一根算籌，說：『門前的流水應當向西流，弟子也就到了。』一行回頭看溪水，果然已經向西流去。於是快步進入寺院，盡得其術。之後他回到嵩山，依附普寂禪師參悟禪宗的宗旨。景龍年間（707-710），中宗（李顯）（656-710）下詔，迎接他入朝。一行推辭說自己有病，遁入當陽山。 萬回（唐朝僧人）所到之處都顯現神蹟，被賜號法雲。他曾經作偈說：『明與暗兩相對立都被遺忘，開啟佛眼；不執著于任何一法，從蓮花叢中脫穎而出。真空不壞的靈知本性，奇妙的作用永遠存在，沒有造作的痕跡。聖人的智慧本來就能成就佛道，寂靜的光明不是照耀，而是自然圓滿。』
（壬子年）（712年）懷讓禪師在南嶽開創佛法 懷讓（禪師），侍奉六祖（惠能）十五年。壬子年（712年）前往衡岳居住，開啟甘露之門。
（癸丑年）（713年）六祖惠能圓寂 壬子年（712年）七月，六祖（惠能）命令弟子前往新州國恩寺建造佛塔，並讓他們抓緊施工。癸丑年（713年）夏末建成。七月初一，六祖召集眾人說：『我到八月，就要離開人世了。你們有什麼疑問，早點提出來問我，我為你們解除迷惑。』法海等人都在哭泣，只有神會（沒有哭）。
【English Translation】 English version: He was carrying tiles and rubble. Someone asked: 'Venerable monk, is there real gold here to give to people?' He replied: 'Yes.' The person asked again: 'Even if there is, where would you put it?' Emperor Zhongzong (Li Xian) (656-710) of the (Tang) Dynasty issued an edict to welcome Monk Sengqie (an incarnation of Avalokiteśvara) of Sizhou into the palace, housing him at Jianfu Temple, and ordaining Huiyan, Huian, and Moxie as monks. After Sengqie passed away, the emperor ordered his body to be lacquered and a pagoda built at Jianfu Temple. Suddenly, a foul odor filled the city. The emperor prayed, and the odor disappeared, (Sengqie's remains) returning to Linhuai. After saying this, a strange fragrance filled the air. Yi Xing (lay name Zhang Sui, 683-727), a native of Julu (present-day Julu, Hebei), was the grandson of Zhang Gongjin. He was intelligent and quick-witted from a young age, widely reading historical and philosophical texts. He once borrowed the Tai Xuan Jing from the Daoist Yin Chong, returning it after reading it for several days, saying: 'I have thoroughly understood its meaning.' He then presented his own Taiyan Xuan Tu and its explanations. Yin Chong was greatly surprised after reading them, saying: 'This is truly a latter-day Yan Hui!' Later, Yi Xing went to Guoqing Temple on Mount Tiantai, where he saw dozens of ancient pine trees in a separate courtyard, with flowing water in front of the gate. He stood between the gate and the screen, hearing a monk in the courtyard performing arithmetic calculations, saying: 'Today, a disciple should come from afar, seeking to learn my methods of calculation.' He then removed one counting rod, saying: 'The water in front of the gate should flow westward, and the disciple will arrive.' Yi Xing looked back at the stream, and indeed it was flowing westward. He then hurried into the temple, fully receiving the monk's techniques. Afterwards, he returned to Mount Song, relying on Chan Master Puji to understand the tenets of Chan Buddhism. During the Jinglong era (707-710), Emperor Zhongzong (Li Xian) (656-710) issued an edict to welcome him to the court. Yi Xing declined, claiming illness, and遁入dangyang Mountain. Wherever Wan Hui (a Tang Dynasty monk) went, miracles manifested, and he was bestowed the title Fayun. He once composed a verse saying: 'Forgetting both light and darkness, opening the Buddha-eye; not attached to any single dharma, emerging from the lotus grove. The indestructible spiritual knowing nature of emptiness, its wondrous function always exists, without any contrived effort. The wisdom of the sages inherently accomplishes the Buddha-path, the light of stillness is not illumination, but naturally complete.'
(Renzi Year) (712 AD) Chan Master Huairang Inaugurates Dharma at Mount Nan Huairang (Chan Master) served the Sixth Patriarch (Huineng) for fifteen years. In the Renzi year (712 AD), he went to reside at Mount Heng, opening the gate of nectar.
(Guichou Year) (713 AD) The Sixth Patriarch Huineng Passes Away In the seventh month of the Renzi year (712 AD), the Sixth Patriarch (Huineng) ordered his disciples to go to Guoen Temple in Xinzhou to build a pagoda, urging them to expedite the construction. It was completed in the late summer of the Guichou year (713 AD). On the first day of the seventh month, the Sixth Patriarch gathered the assembly and said: 'In the eighth month, I will depart from this world. If you have any doubts, ask me early, and I will dispel your confusion.' Dharma Master Fahai and others were all weeping, only Shenhui (did not weep).
色不動。祖曰。神會小師。卻得善不善等。譭譽不動。哀樂不生。餘者不得。海乃再拜。問曰。和尚入滅。衣法當付何人。曰吾受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根純熟。決定不疑。堪任大事。汝等諸人。自心是佛。更莫狐疑。外無一物。而能建立。皆是本心。生萬種法。如地有種。含藏長養。成就其實。我今說法。猶如時雨。普潤大地。汝等佛性。譬之種子。遇茲沾洽。悉得發生。承吾旨者。決護菩提。依吾行者。定證妙果。聽吾偈曰。心地含諸種。普雨悉皆萌。頓悟花情已。菩提果自成。七月八日。謂門人曰。吾欲歸新州。汝等速理舟楫。大眾哀留。祖曰。諸佛出現。猶示涅槃。有來必去。理亦常然。吾此形骸。歸必有所。眾曰。師從此去。早晚可回。曰葉落歸根來時無口。問曰。正法眼藏。傳付何人。曰有道者得。無心者通。又曰。吾去七十年。有二菩薩從東方。一出家一在家。同時興化。建立吾宗。又問。佛祖傳授次第。曰古佛應世無量。今以七佛為始。迦葉而下。展轉相授。以至惠能。是為三十三祖。八月三日齋罷。示眾曰。吾滅度后。莫作世情。悲泣雨淚。受人弔問。身著孝服。非吾弟子。亦非正法。但識自本心。見自本性。無動無靜。無生無滅。無去無來。無是無非。無住無往。恐汝
【現代漢語翻譯】 現代漢語譯本 色是不動的。慧能大師說：『神會小師，卻能做到對善與不善、譭謗與讚譽都不動心，哀傷和快樂都不產生。』其餘的人則不能做到。慧海於是再次拜見慧能大師，問道：『和尚您圓寂之後，衣缽和佛法應當傳給誰呢？』慧能大師說：『我從忍大師（弘忍，601-674）那裡接受了衣缽和佛法，現在為你們說法，卻不傳衣缽。因為你們的信根已經非常純熟，決定不會再有疑惑，可以承擔重大的任務。你們這些人，自心就是佛，不要再有任何懷疑。外在沒有一樣東西可以被建立，一切都是本心所生，產生萬種法。』就像大地有種子，能夠含藏、生長、成就果實一樣。我現在說法，就像及時的雨水，普遍滋潤大地。你們的佛性，就像種子，遇到這雨水的滋潤，都能生長出來。繼承我的旨意的人，必定護持菩提（覺悟）。依照我的修行方法的人，必定證得妙果。』 聽我的偈子：『心地含藏諸多種子，普遍降雨都能萌芽。一旦頓悟花的情性，菩提果實自然成就。』 七月八日，慧能大師對門人說：『我想要回新州。你們快點準備船隻。』大眾悲傷地挽留。慧能大師說：『諸佛出現，尚且示現涅槃，有來就必定有去，這是常理。我的這個形骸，最終必定有所歸宿。』眾人問道：『師父您從此離去，什麼時候可以回來？』慧能大師說：『葉落歸根，來時沒有口。』 有人問道：『正法眼藏（開悟的智慧），傳給什麼人呢？』慧能大師說：『有道的人得到，無心的人通達。』又說：『我離開七十年後，有兩位菩薩從東方來，一位出家，一位在家，同時弘揚佛法，建立我的宗派。』 又有人問：『佛祖傳授的次第是怎樣的？』慧能大師說：『古佛應世的數量是無量的，現在以七佛為開始，從迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）開始，輾轉相授，直到慧能，是為第三十三祖。』 八月三日齋飯完畢，慧能大師對眾人說：『我圓寂之後，不要像世俗那樣，悲傷哭泣，接受別人的弔唁，身上穿著孝服。這不是我的弟子，也不是正法。只要認識自己的本心，見到自己的本性，無動無靜，無生無滅，無去無來，無是無非，無住無往。』恐怕你們...
【English Translation】 English version 'Color is unmoving.' The Patriarch (Huineng, 638-713) said, 'Little Master Shenhui (684-758) truly understands how to remain unmoved by good and evil, praise and blame, without the arising of sorrow and joy.' The others do not attain this. Huineng then bowed again and asked, 'After the death of the Abbot, to whom should the robe and Dharma be entrusted?' The Patriarch said, 'I received the robe and Dharma from Great Master Ren (Hongren, 601-674), and now I am expounding the Dharma for you, but I will not entrust the robe. This is because your roots of faith are pure and mature, and you are free from doubt, capable of undertaking great tasks. All of you, your own mind is the Buddha, do not harbor any doubts. There is nothing external that can be established; everything arises from the original mind, producing myriad dharmas.' It is like the earth containing seeds, capable of holding, growing, and bringing forth fruit. My expounding of the Dharma now is like timely rain, universally nourishing the earth. Your Buddha-nature is like seeds, encountering this moisture, all will sprout and grow. Those who inherit my teachings will surely protect Bodhi (enlightenment). Those who follow my practice will certainly attain wondrous fruit.' Listen to my verse: 'The mind-ground contains all kinds of seeds, universal rain causes all to sprout. Once the nature of the flower is suddenly realized, the Bodhi fruit will naturally be achieved.' On the eighth day of the seventh month, the Patriarch said to his disciples, 'I wish to return to Xinzhou. Prepare the boats quickly.' The assembly sorrowfully pleaded for him to stay. The Patriarch said, 'Even Buddhas appear and still manifest Nirvana; where there is coming, there must be going, this is the natural order. This physical body of mine must eventually return somewhere.' The assembly asked, 'Master, when you depart from here, when will you return?' The Patriarch said, 'Leaves fall back to their roots; when coming, there is no mouth.' Someone asked, 'To whom will the Eye-Treasury of the True Dharma (wisdom of enlightenment) be transmitted?' The Patriarch said, 'Those with the Way attain it, those with no-mind penetrate it.' He also said, 'Seventy years after my departure, two Bodhisattvas will come from the East, one a monk and one a layman, simultaneously propagating the Dharma and establishing my school.' Someone further asked, 'What is the order of transmission from the Buddhas and Patriarchs?' The Patriarch said, 'The number of ancient Buddhas appearing in the world is immeasurable. Now, beginning with the Seven Buddhas, from Kashyapa (Mahakasyapa, one of the ten major disciples of Sakyamuni Buddha) onwards, it has been transmitted in succession until Huineng, who is the thirty-third Patriarch.' On the third day of the eighth month, after the vegetarian meal, the Patriarch said to the assembly, 'After my death, do not act like worldly people, weeping and wailing, accepting condolences, wearing mourning clothes. These are not my disciples, nor is it the True Dharma. Simply recognize your own original mind, see your own original nature, which is without movement or stillness, without birth or death, without coming or going, without right or wrong, without abiding or departing.' Fearing that you...
等心迷。不會吾意。今再囑汝。令汝見性。若違吾教。縱吾在世。亦無有益。復說偈曰。兀兀不修善。騰騰不造惡。寂寂斷見聞。蕩蕩心無著。說偈已。端坐至三更。忽謂門人曰。吾行矣。奄然遷化。時異香滿室。白虹屬地。林木變白。鳥獸哀鳴。廣韶新三郡官僚緇素。爭迎真身。莫決所之。乃焚香禱曰。香菸指處。師所歸焉。時香菸直貫曹溪。遂遷神龕。並衣缽歸曹溪。次年七月入塔。塔內忽起。白光亙天。三日始散。春秋七十有六。
(甲寅)懷讓禪師傳法馬節道一
道一。漢州什邡人。姓馬氏。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。出家受具。坐禪于衡岳。懷讓知是法器。往問曰。大德坐禪。圖什麼。曰圖作佛。讓乃取一磚于彼庵前石上磨。一曰。磨作甚麼。曰磨作鏡。曰磨磚豈得成鏡耶。曰磨磚既不得成鏡。坐禪豈得作佛。曰如何即是。曰如牛駕車。車若不行。打車即是。打牛即是。一無對。讓曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜。問曰。如何用心。即合無相三昧。曰汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。曰道非色相。云
【現代漢語翻譯】 現代漢語譯本： 等到心生迷惑。不能領會我的意思。現在再次囑咐你們。讓你們明心見性。如果違揹我的教誨。即使我還在世。也沒有任何益處。又說偈語道：『終日忙碌而不修善。放縱身心而不作惡。寂靜無聲地斷絕見聞。坦蕩無礙地心中無所執著。』說完偈語后。端坐到三更時分。忽然對門人說：『我要走了。』隨即安然圓寂。當時異香充滿房間。白色的彩虹連線天地。林木都變成白色。鳥獸都在哀鳴。廣州、韶州、新州三郡的官僚和僧俗大眾。爭相迎取真身。無法決定安放之處。於是焚香禱告說：『香菸指向的地方。就是大師歸宿的地方。』當時香菸直直地飄向曹溪。於是將神龕和衣缽都遷往曹溪。第二年七月入塔。塔內忽然升起白光照亮天空。三天後才消散。慧能大師享年七十六歲。
（唐甲寅年(714年)）懷讓禪師將佛法傳給馬祖道一
道一（馬祖道一）。是漢州什邡人。姓馬。容貌奇異。走路像牛一樣穩重，眼睛像老虎一樣銳利。舌頭可以伸到蓋住鼻子。腳下有兩道車輪的紋路。出家后受具足戒。在衡山坐禪。懷讓禪師知道他是可以繼承佛法的人才。前去問道：『大德坐禪。想要做什麼？』道一回答說：『想要成佛。』懷讓禪師於是拿了一塊磚頭在他庵前的石頭上磨。道一問道：『磨磚做什麼？』懷讓禪師說：『磨成鏡子。』道一說：『磨磚怎麼能磨成鏡子呢？』懷讓禪師說：『磨磚既然不能磨成鏡子。坐禪又怎麼能成佛呢？』道一問：『那要怎樣做才是對的呢？』懷讓禪師說：『就像牛拉車。車子如果不行。是打車子對呢。還是打牛對呢？』道一無言以對。懷讓禪師說：『你學坐禪。是爲了學坐著的佛。如果學坐禪。禪不在於坐著或躺著。如果學坐佛。佛不是固定的形象。對於無所執著的佛法。不應該有所取捨。你如果執著于坐佛。那就是在殺死佛。如果執著于坐的姿勢。就不能通達禪的真理。』道一聽了懷讓禪師的教誨。如同喝了醍醐一樣清醒。於是禮拜。問道：『要怎樣用心。才能契合無相三昧呢？』懷讓禪師說：『你學習心地法門。就像播下種子。我說法的要義。就像天降甘霖。你因緣和合的緣故。自然會見到真道。』道一問：『道不是有形有色的。』
【English Translation】 English version: When the mind is deluded, one cannot understand my meaning. Now I instruct you again, so that you may see your own nature. If you disobey my teachings, even if I were still alive, it would be of no benefit. I further speak this verse: 'Busily not cultivating goodness, freely not creating evil, silently cutting off seeing and hearing, openly the mind has no attachment.' After reciting the verse, he sat upright until the third watch of the night. Suddenly, he said to his disciples, 'I am leaving.' He then passed away peacefully. At that time, the room was filled with a strange fragrance, a white rainbow stretched to the earth, the forests turned white, and birds and animals cried mournfully. The officials and laypeople of Guangzhou, Shaozhou, and Xinzhou all rushed to welcome his true body, but could not decide where to place it. So they burned incense and prayed, saying, 'Wherever the incense smoke points, that is where the master shall return.' At that time, the incense smoke went straight to Caoxi. So they moved the shrine and his robe and bowl to Caoxi. The following year, in the seventh month, they entered the stupa. Suddenly, a white light rose from within the stupa, illuminating the sky for three days before dissipating. Huineng (慧能) was seventy-six years old.
In the year Jiayin (甲寅) of the Tang Dynasty (714 AD), Zen Master Huairang (懷讓) transmitted the Dharma to Mazu Daoyi (馬祖道一).
Daoyi (道一), also known as Mazu Daoyi (馬祖道一), was a native of Shifang in Hanzhou. His surname was Ma (馬). His appearance was extraordinary, walking like an ox and gazing like a tiger. His tongue could reach past his nose, and he had two wheel-like patterns on the soles of his feet. After leaving home, he received the full precepts and practiced seated meditation on Mount Heng. Huairang (懷讓) knew that he was a vessel for the Dharma and went to ask him, 'Great Virtue, what do you intend to do by sitting in meditation?' Daoyi (道一) replied, 'I intend to become a Buddha.' Huairang (懷讓) then took a brick and began to grind it on a stone in front of his hermitage. Daoyi (道一) asked, 'What are you doing by grinding the brick?' Huairang (懷讓) said, 'I am grinding it to make a mirror.' Daoyi (道一) said, 'How can you make a mirror by grinding a brick?' Huairang (懷讓) said, 'If you cannot make a mirror by grinding a brick, how can you become a Buddha by sitting in meditation?' Daoyi (道一) asked, 'Then what is the correct way?' Huairang (懷讓) said, 'It is like an ox pulling a cart. If the cart does not move, should you strike the cart or strike the ox?' Daoyi (道一) was speechless. Huairang (懷讓) said, 'You are learning seated meditation, but are you learning to become a sitting Buddha? If you are learning seated meditation, then Zen is not about sitting or lying down. If you are learning to become a sitting Buddha, then the Buddha is not a fixed form. In the Dharma of non-abiding, you should not grasp or reject anything. If you cling to the posture of sitting, you are killing the Buddha. If you cling to the appearance of sitting, you will not attain the truth of Zen.' Upon hearing Huairang's (懷讓) teachings, Daoyi (道一) felt as refreshed as if he had drunk amrita. He bowed and asked, 'How should I use my mind to accord with the Samadhi of No-Form?' Huairang (懷讓) said, 'Your learning of the Dharma of the Mind-Ground is like sowing seeds. My essential teachings are like the rain from heaven. When your conditions are ripe, you will naturally see the Way.' Daoyi (道一) asked, 'The Way is not form or appearance.'
何能見。曰心地法眼。能見乎道。無相三昧。亦復然矣。曰有成壞否。曰若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開示。心意超然。侍奉九秋。日益玄奧○玄覺。住溫江。學者輻輳。號真覺。開元二年十月日。辭眾端坐入滅。覺嘗著證道歌。感定中觀見。字字皆成金色。時有梵僧。傳歸西竺。翻成梵筴。稱為東土大乘經。歌曰。君不見絕學無為閑道人。不除妄想不求真。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。五陰浮雲空去來。三毒水泡虛出沒。證實相無人法。剎那滅卻阿鼻業。若將妄語誑眾生。自招拔舌塵沙劫。頓覺瞭如來禪。六度萬行體中圓。夢裡明明有六趣。覺后空空無大千。無罪福無損益。寂滅性中莫問覓。比來塵鏡未曾磨。今日分明須剖析。誰無念誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。放四大莫把捉。寂寞性中隨飲啄。諸行無常一切空。即是如來大圓覺。決定說表真乘。有人不肯任情徴。直捷根源佛所印。摘葉尋枝我不能。摩尼珠人不識。如來藏里親收得。六般神用空不空。一顆圓光色非色。凈五眼得五力。惟證乃知難可測。鏡里看形見不難。水中捉月爭拈得。常獨行常獨步。達者同遊
【現代漢語翻譯】 現代漢語譯本： 問：如何才能見到（道）？ 答：通過心地法眼（指通過清凈的心地和智慧的眼光）。 問：這樣能見到道嗎？ 答：無相三昧（指不執著于任何外在形式的禪定）也能如此。 問：有成住壞空嗎？ 答：如果以成住壞空、聚散離合來看待道，那就不是真正的見道。聽我說偈：心地包含各種種子，遇到雨露滋潤便會萌芽。三昧之花沒有固定的形態，哪裡會有壞滅和產生呢？ （玄覺）聽了開示，心意豁然開朗，在（慧能）身邊侍奉多年，日益領悟到玄妙的道理。 玄覺住在溫江，前來求學的僧人很多，被稱為真覺。開元二年（714年）十月，他向眾人告別，端坐入滅。玄覺曾經寫了《證道歌》，在禪定中觀照，每個字都變成金色。當時有位梵僧，將歌傳回西竺（古印度），翻譯成梵文，被稱為東土大乘經。歌中唱到： 『你沒看見那些斷絕了世俗學問、無所作為的清閑修行人嗎？他們既不消除妄想，也不刻意追求真理。無明的本性就是佛性，虛幻的色身就是法身。法身覺悟后，發現什麼都沒有，本源自性就是天真佛。五陰（色、受、想、行、識）就像浮雲一樣空虛地來來去去，三毒（貪、嗔、癡）就像水泡一樣虛幻地生生滅滅。證悟實相的人，既沒有（能證悟的）人，也沒有（所證悟的）法，一剎那間就能滅除阿鼻地獄的業報。如果用妄語欺騙眾生，就會自招拔舌地獄的塵沙劫（極長的時間單位）的果報。頓悟瞭如來禪，六度萬行（佈施、持戒、忍辱、精進、禪定、智慧以及各種修行）都在自身中圓滿。在夢裡明明瞭了地有六道輪迴，覺悟之後空空蕩蕩地沒有大千世界。沒有罪也沒有福，沒有損失也沒有利益，在寂滅的本性中不要向外尋求。以前像蒙塵的鏡子沒有擦拭，今天必須分明地剖析。誰沒有念頭？誰沒有生滅？如果真的沒有生滅，那就沒有什麼不生滅。叫來木頭人問問，求佛修行要到什麼時候才能成功？放下四大（地、水、火、風），不要執著，在寂寞的本性中隨緣飲食起居。諸行無常，一切皆空，這就是如來的大圓覺。』 『決定地說，這才是真正的佛法，有人不肯相信，隨意質疑。直截了當的根源是佛所印證的，摘葉尋枝我做不到。摩尼寶珠人們不認識，在如來藏里親自得到。六種神通的作用，說空不空，一顆圓滿的光芒，說有色非有色。清凈五眼（肉眼、天眼、慧眼、法眼、佛眼），得到五力（信力、精進力、念力、定力、慧力），只有親身證悟才能知道它的深奧難測。在鏡子里看自己的形象並不難，在水中撈月亮怎麼能抓得到呢？常常獨自修行，常常獨自走路，通達的人與我同遊。』
【English Translation】 English version: Question: How can one see (the Tao)? Answer: Through the Dharma-eye of the mind-ground (referring to a clear mind-ground and the eye of wisdom). Question: Can one see the Tao in this way? Answer: The Samadhi of No-Form (referring to meditation without attachment to external forms) can also do so. Question: Is there formation, existence, destruction? Answer: If one sees the Tao through formation, existence, destruction, gathering, and scattering, then one has not truly seen the Tao. Listen to my verse: The mind-ground contains all kinds of seeds, which sprout when they encounter moisture. The flowers of Samadhi have no fixed form, so how can there be destruction or formation? (Xuanjue) was enlightened by the teaching, and his mind became clear. He served (Huineng) for many years, increasingly understanding the profound principles. Xuanjue lived in Wenjiang, and many monks came to study with him, so he was called Zhenjue. In the tenth month of the second year of the Kaiyuan era (714 AD), he bid farewell to the assembly and entered Nirvana in a seated posture. Xuanjue once wrote the 'Song of Enlightenment,' and in meditation, he saw each word turn into gold. At that time, a Brahmin monk transmitted the song back to West India (ancient India), translated it into Sanskrit, and called it the Mahayana Sutra of the Eastern Land. The song says: 'Have you not seen those idle practitioners who have cut off worldly learning and do nothing? They neither eliminate delusions nor deliberately seek truth. The nature of ignorance is the Buddha-nature, and the illusory body is the Dharma-body. When the Dharma-body is awakened, nothing is found, and the original nature is the true Buddha. The Five Skandhas (form, feeling, perception, volition, consciousness) come and go emptily like floating clouds, and the Three Poisons (greed, hatred, delusion) arise and disappear like illusory bubbles. Those who realize the true nature have neither (the person who realizes) nor (the Dharma that is realized), and in an instant, they can extinguish the karmic retribution of Avici Hell. If one deceives sentient beings with false words, one will incur the retribution of having one's tongue pulled out for kalpas (extremely long units of time) as numerous as the sands of the Ganges River. With sudden enlightenment of the Zen of the Tathagata, the Six Paramitas and myriad practices (generosity, morality, patience, diligence, meditation, wisdom, and various practices) are perfected within oneself. In dreams, the Six Realms of Rebirth are clearly present, but after awakening, the Great Thousand Worlds are empty. There is neither sin nor merit, neither loss nor gain, and do not seek outwardly in the nature of stillness. The mirror was previously dusty and unpolished, but today it must be clearly analyzed.' 'Who has no thoughts? Who has no birth and death? If there is truly no birth and death, then there is nothing that does not arise and cease. Call a wooden puppet and ask it when it will succeed in seeking Buddhahood through effort. Let go of the Four Great Elements (earth, water, fire, wind), do not cling to them, and live according to circumstances in the solitary nature. All conditioned things are impermanent, and everything is empty, which is the Great Perfect Enlightenment of the Tathagata.' 'To say definitively, this is the true Dharma. Some people are unwilling to believe and question it at will. The direct source is what the Buddha has sealed, and I cannot pick leaves and search for branches. People do not recognize the Mani Jewel, but they personally obtain it in the Tathagata-garbha. The function of the Six Supernatural Powers is neither empty nor not empty, and a perfect light is neither colored nor not colored. Purify the Five Eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), and obtain the Five Powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom). Only through personal realization can one know its profound and immeasurable nature. It is not difficult to see one's image in a mirror, but how can one grasp the moon in the water? I often practice alone, and I often walk alone, and those who are enlightened travel with me.'
涅槃路。調古神清風自高。貌悴骨剛人不顧。窮釋子口稱貧。實是身貧道不貧。貧則身常被縷褐。道則心藏無價珍。無價珍用無盡。利物應機終不吝。三身四智體中圓。八解六通心地印。上士一決一切了。中下多聞多不信。但自懷中解垢衣。誰能向外夸精進。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷融頓入不思議。觀惡言是功德。此則成吾善知識。不因訕謗起冤親。何表無生慈忍力。宗亦通說亦通。定慧圓明不滯空。非但我今獨達了。恒沙諸佛體皆同。師子吼無畏說。百獸聞之皆腦裂。香象奔波失卻威。天龍寂聽生欣悅。游江海涉山川。尋師訪道為參禪。自從認得曹溪路。了知生死不相干。行亦禪坐亦禪。語默動靜體安然。縱遇鋒刀常坦坦。假饒毒藥也閑閑。我師得見然燈佛。多劫曾為忍辱仙。幾回生幾回死。生死悠悠無定止。自從頓悟了無生。于諸榮辱何憂喜。入深山住蘭若。岑崟幽䆳長松下。優遊靜坐野僧家。闃寂安居實瀟灑。覺即了不施功。一切有為法不同。住相佈施生天福。猶如仰箭射虛空。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本莫愁末。如凈琉璃含寶月。既能解此如意珠。自利利他終不竭。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上
【現代漢語翻譯】 現代漢語譯本： 涅槃之路。高雅古樸，神清氣爽，風度自然高遠。外貌憔悴，骨骼剛勁，卻不被人重視。貧窮的僧人自稱貧窮，實際上是身貧而道不貧。貧窮則身體常穿粗布衣，得道則心中藏著無價之寶。無價之寶，用之不盡，利益眾生，應機施捨，終不吝嗇。法身、報身、應身三身，大圓鏡智、平等性智、妙觀察智、成所作智四智，在自性之中圓滿。八解脫、六神通，在心地中印證。上等根器的人一決斷就一切明瞭，中下等根器的人聽得多卻多不相信。只要從心中解脫垢衣，誰又能向外炫耀精進？ 任憑他人誹謗，任憑他人非議，用火燒天，只會徒勞疲憊。我聽了恰似飲甘露，立刻融化進入不可思議的境界。把惡言看作是功德，這就能成就我的善知識。不因為別人的誹謗而生起冤親的分別，又如何彰顯無生的慈悲忍辱之力？ 宗門也通，教理也通，禪定與智慧圓滿光明，不滯留于空。不只是我今天獨自通達了，恒河沙數諸佛的本體都相同。獅子吼，無所畏懼地說法，百獸聽了都腦裂。香象奔跑也失去了威風，天龍寂靜地聽著，心生欣悅。 遊歷江湖，跋涉山川，尋師訪道爲了參禪。自從認識了曹溪惠能大師的道路，才了知生死與我不相干。行走也是禪，坐著也是禪，說話沉默，行動靜止，身體都安然。縱然遇到鋒利的刀刃也常常坦然，假如遇到毒藥也無所謂。 我的老師（釋迦摩尼佛）曾被燃燈佛授記，多劫以前曾為忍辱仙人。幾回生，幾回死，生死悠悠沒有定止。自從頓悟了無生，對於各種榮辱還有什麼憂愁和歡喜？ 進入深山，住在蘭若（寺廟），在岑崟幽深的長松之下。悠閒自在，**野僧人的生活，闃寂安居，實在瀟灑。覺悟就是了，不用施加任何功夫，與一切有為法不同。執著于相而佈施，只能獲得生天的福報，猶如仰著射箭射向天空。 勢力用盡，箭最終還是會墜落，招來的來生不如意。怎能比得上無為實相之門，一超直入如來之地。只要得到根本，就不要愁末節，猶如清凈的琉璃包含著寶月。既然能夠理解這如意珠，自利利他終究不會竭盡。 江月照耀，松風吹拂，永夜清宵，還做什麼呢？佛性戒珠，心地印證，霧露雲霞，只是體上的現象。
【English Translation】 English version: The Path to Nirvana. The ancient melody is pure and the breeze naturally lofty. The appearance is haggard, the bones are strong, yet one is unheeded. A poor釋子(Sh釋子: Buddhist monk) claims poverty, but in truth, the body is poor while the Dao is not. Poverty means the body is often clad in coarse cloth, while the Dao means the heart holds priceless treasures. These priceless treasures are inexhaustible, benefiting beings responsively and never stingily. The three bodies (法身 Dharmakaya, 報身 Sambhogakaya, 應身 Nirmanakaya) and four wisdoms (大圓鏡智 Adarsha-jnana, 平等性智 Samata-jnana, 妙觀察智 Pratyavekshana-jnana, 成所作智 Krityanushthana-jnana) are complete within the self. The eight liberations and six supernormal powers are imprinted in the mind. Superior beings resolve everything at once, while those of middle and lower capacity hear much but believe little. Simply liberate the soiled garments from within the heart; who can boast of diligence outwardly? Let others slander, let others criticize; burning the sky with fire only exhausts oneself in vain. Hearing it is like drinking sweet dew, instantly melting into an inconceivable state. Viewing evil words as merit, this will make them my good teachers. If not for slander and abuse, how can one manifest the power of non-arising compassion and forbearance? The doctrine is understood, the teachings are understood; Samadhi and wisdom are complete and bright, not clinging to emptiness. It is not only I who have understood this today; the essence of all Buddhas as numerous as the sands of the Ganges is the same. The lion's roar, fearlessly proclaiming the Dharma, causes the brains of all beasts to crack. The charging elephant loses its majesty, while the 天龍(Tianlong: celestial dragons) listen quietly, giving rise to joy. Wandering through rivers and seas, traversing mountains and streams, seeking teachers and visiting the Dao for Chan meditation. Since recognizing the path of Caoxi (曹溪: Caoxi Mountain, where Huineng, the Sixth Patriarch of Chan Buddhism, resided), one knows that birth and death are irrelevant. Walking is Chan, sitting is Chan; speaking and silence, movement and stillness, the body is at ease. Even encountering sharp blades, one is always calm; even if it were poison, it would be of no concern. My teacher (釋迦摩尼佛 Sakyamuni Buddha) was seen by 燃燈佛(Dipamkara Buddha: the 'Lamp Lighting Buddha'), and in past kalpas was an 忍辱仙人(Rennuxianren: a patient immortal). How many births, how many deaths; birth and death are endless and uncertain. Since suddenly awakening to non-arising, what worries or joys are there regarding honor and disgrace? Entering deep mountains, dwelling in 蘭若(Aranya: quiet place for practice), beneath the towering, secluded, and ancient pines. Leisurely and carefree, the life of a wild monk, dwelling in quiet solitude, truly carefree. Awakening is complete without applying effort, different from all conditioned dharmas. Giving with attachment to form only brings heavenly blessings, like shooting an arrow upwards into the empty sky. When the force is exhausted, the arrow will eventually fall, inviting an undesirable next life. How can it compare to the gate of non-action and true reality, directly entering the land of the Tathagata. As long as you obtain the root, do not worry about the branches, like pure琉璃(Vairocana: lapis lazuli) containing a precious moon. Since you can understand this 如意珠(Cintamani: wish-fulfilling jewel), benefiting yourself and others will never be exhausted. The river moon shines, the pine wind blows; what is there to do on this long, clear night? The Buddha-nature, the戒珠(Sila-ratna: the pearl of precepts), the seal of the mind; mist, dew, clouds, and haze are merely phenomena on the body.
衣。降龍缽解虎錫。兩股金環鳴歷歷。不是標形虛事持。如來寶杖親軌跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明鑑無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓明非內外。豁達空撥因果。莽莽蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。舍妄心取真理。取捨之心成巧偽。學人不了用修行。真成認賊將為子。損法財滅功德。莫不繇斯心意識。是以禪門了卻心。頓入無生知見力。大丈夫秉慧劍。般若鋒兮金剛𦦨。非但能摧外道心。早曾落卻天魔膽。震法雷擊法鼓。佈慈云兮灑甘露。龍象蹴蹋潤無邊。三乘五性皆醒悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性還共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那超卻三祇劫。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空沒涯岸。不離當處常湛然。覓即知君不可見。取不得捨不得。不可得中祇么得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛敕曹溪是。第一迦葉首傳燈。二十八代西天
【現代漢語翻譯】 現代漢語譯本 衣。降龍缽解虎錫（錫杖）。兩股金環鳴歷歷。不是標形虛事持。如來寶杖親軌跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明鑑無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓明非內外。豁達空撥因果。莽莽蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。舍妄心取真理。取捨之心成巧偽。學人不了用修行。真成認賊將為子。損法財滅功德。莫不繇斯心意識。是以禪門了卻心。頓入無生知見力。大丈夫秉慧劍。般若鋒兮金剛𦦨。非但能摧外道心。早曾落卻天魔膽。震法雷擊法鼓。佈慈云兮灑甘露。龍象蹴蹋潤無邊。三乘五性皆醒悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性還共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那超卻三祇劫。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空沒涯岸。不離當處常湛然。覓即知君不可見。取不得捨不得。不可得中祇么得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛敕曹溪是。第一迦葉首傳燈。二十八代西天
【English Translation】 English version Robe. Subduing-dragon bowl, dissolving-tiger staff (a monk's staff). Two golden rings jingle clearly. It's not about holding empty forms. The Tathagata's (another name for Buddha) precious staff follows his very footprints. Not seeking truth, not ceasing falsehood. Understanding that the two dharmas (teachings, laws) are empty and without characteristics. Without characteristics, without emptiness, without non-emptiness. This is the true characteristic of the Tathagata. The mind-mirror is bright and unobstructed. Vast and clear, illuminating all realms. The myriad phenomena appear within the reflection. A single perfect brightness is neither inside nor outside. Understanding emptiness and denying cause and effect. Vast and boundless, inviting disaster. Abandoning existence and clinging to emptiness is also a sickness. Like avoiding drowning by jumping into fire. Abandoning the deluded mind to grasp truth. The mind of grasping and abandoning becomes skillful deceit. Students who don't understand use practice. Truly recognizing a thief as their own child. Damaging the Dharma's wealth and destroying merit. All arise from this mind-consciousness. Therefore, the Chan (Zen) school ends the mind. Suddenly entering the power of unborn knowledge and vision. A great hero wields the sword of wisdom. The Prajna (wisdom) blade is like a Vajra (diamond) weapon. Not only can it destroy the minds of external paths. It has long shattered the courage of the heavenly demons. Shaking the Dharma thunder, striking the Dharma drum. Spreading compassionate clouds and sprinkling sweet dew. Dragons and elephants trample and moisten boundlessly. The three vehicles (paths to enlightenment) and five natures all awaken. The snow mountain is rich and without impurities. I constantly take pure ghee (clarified butter). One nature perfectly connects all natures. One Dharma completely contains all Dharmas. One moon universally appears in all waters. All water-moons are contained within one moon. The Dharma body of all Buddhas enters my nature. My nature merges with the Tathagata. One ground fully contains all grounds. Not form, not mind, not activity. Snapping fingers completes eighty thousand gates. In an instant, surpassing three kalpas (eons). All numbered phrases and non-numbered phrases. What connection do they have with my spiritual awareness? Cannot be destroyed, cannot be praised. The body is like empty space, without boundaries. Not leaving this very place, always serene. Seeking, you will know it cannot be seen. Cannot be taken, cannot be abandoned. Within the unattainable, just get it like that. Silent when speaking, speaking when silent. The gate of great giving is open and unobstructed. If someone asks me what school I understand. Report the power of Maha Prajna (great wisdom). Whether it is right or wrong, people do not recognize. Reversing or following, heaven cannot fathom. I have long cultivated for many kalpas. It is not casual deception. Establishing the Dharma banner and setting up the principle. Clearly, the Buddha's decree is Cao Xi (the Sixth Patriarch's monastery). First, Kashyapa (Mahakasyapa) transmitted the lamp. Twenty-eight generations in the Western Heaven (India).
記。法東流入此土。菩提達磨為初祖。六代傳衣天下聞。後人得道何窮數。真不立妄本空。有無俱遣不空空。二十空門元不著。一性如來體自同。心是根法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙忘性即真。嗟末法惡時世。眾生福薄難調治。去聖遠兮邪教深。魔強法弱多怨害。聞說如來頓教門。恨不滅除令瓦碎。作在心殃在身。不須怨訴更尤人。欲得不招無間業。莫謗如來正法輪。栴檀林無別樹。郁密森沉師子住。境靜林間獨自游。走獸飛禽皆遠去。師子兒眾隨後。三歲即能大哮吼。若是野干逐法王。百年妖怪虛開口。圓頓教勿人情。有疑不決直須爭。不是山僧逞人我。修行恐落斷常坑。非不非是不是。差之毫釐失千里。是即龍女頓成佛。非即善星生陷墜。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。卻被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪錯知解。不達如來圓頓制。二乘精進勿道心。外道聰明無智慧。亦愚癡亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛捏怪。不見一法即如來。方得名為觀自在。了即業障本來空。未了先須償宿債。饑逢王膳不能餐。病遇醫王爭得瘥。在欲行禪知見力。火中生蓮終不壞。勇施犯重悟無生。早時成佛于
今在。師子吼無畏說。深嗟懞懂頑皮靼。祇知犯重障菩提。不見如來開秘訣。有二比丘犯淫殺。波離螢光增罪結。維摩大士頓除疑。猶如赫日銷霜雪。不思議解脫力。妙用河沙也無極。四事供養敢辭勞。萬兩黃金亦銷得。粉骨碎身未足酬。一句瞭然超百億。法中王最高勝。河沙如來同共證。我今解此如意珠。信受之者皆相應。了了見無一物。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。假使鐵輪頂上旋。定慧圓明終不失。日可冷月可熱。眾魔不能壞真說。像駕崢嶸謾進涂。誰見螗螂能拒轍。大象不游于兔徑。大悟不拘於小節。莫將管見謗蒼蒼。未了吾今為君決○凈居寺尼玄機。嘗習定於平陽大日山石窟中。與兄玄覺。同參六祖。因著圓明歌。與證道歌。相表裡。后倒立而化。法屬以顛倒呵之。應聲而仆。將葬之夕。為風雷所移。越二日有自大日山來者云。是夕空中有簫磬聲機之柩。已厝峰上。其徒迎舍利。歸寺建塔。號圓明○希遷。端州陳氏子。生而狥齊。既冠然諾自許。后造曹溪得度。問祖和尚百年後。某當依附何人。曰尋思去。祖歿。遷每於靜處。端坐思惟。首座曰。汝師已逝。空坐奚為。曰我稟遺誡。故尋思耳。座曰。汝有師兄思和尚。今住吉州。汝因緣在彼。師言甚直。汝自迷耳。遷聞語。便辭龕。直
【現代漢語翻譯】 現代漢語譯本 現在我在這裡，像獅子吼一樣無畏地宣說佛法，深深地嘆息那些愚昧無知、頑固不化的眾生。他們只知道犯下嚴重的罪業，障礙了菩提（Bodhi，覺悟）之路，卻看不見如來（Tathagata，佛）開啟的秘密法訣。 曾經有兩個比丘（Bhiksu，佛教出家男眾）犯了淫戒和殺戒，波離（Upali，佛陀十大弟子之一，持戒第一）像螢火蟲一樣微弱的光芒，反而增加了他們的罪業。而維摩大士（Vimalakirti，一位在家菩薩，以智慧和辯才著稱）卻能立刻消除他們的疑惑，就像太陽驅散霜雪一樣。 不可思議的解脫力量，其妙用就像恒河沙一樣多，無窮無盡。即使用四事供養（飲食、衣服、臥具、醫藥）來供養，我也敢說不算辛苦，就算用萬兩黃金也能消受得起。即使粉身碎骨也難以報答佛恩，但如果能明白一句佛法，就能超越百億劫的修行。 佛法是法中之王，是最高最殊勝的，就像恒河沙一樣多的如來（Tathagata，佛）共同印證。我現在解開這如意珠（Cintamani，能滿足一切願望的寶珠，比喻佛法），相信並接受它的人都能相應。 清清楚楚地看到沒有一物存在，也沒有人，也沒有佛。大千世界就像大海中的水泡，一切聖賢就像閃電一樣瞬間消失。即使鐵輪在頭頂上旋轉，堅定不移的禪定和智慧的光明也終究不會失去。 太陽可以變冷，月亮可以變熱，但眾魔不能破壞真正的佛法。大象駕車氣勢洶洶地前進，也只是白費力氣，誰見過螳螂能阻擋車輪呢？ 大象不會在兔子的道路上行走，大徹大悟的人不會拘泥於小的細節。不要用你狹隘的見識來誹謗廣闊的天空，如果還不明白，我現在就為你決斷。 凈居寺的尼姑玄機，曾經在平陽大日山石窟中修習禪定，與她的哥哥玄覺一起參訪六祖慧能（Sixth Patriarch Huineng，禪宗六祖）。她寫了《圓明歌》和《證道歌》，相互呼應。後來她倒立而死，法屬用顛倒來呵斥她，她的身體應聲倒地。在她即將被埋葬的晚上，她的棺材被風雷移動。兩天後，有從大日山來的人說，那天晚上天空中傳來簫和磬的聲音，玄機的棺材已經被安放在山峰上。她的弟子們迎接她的舍利，回到寺廟建造佛塔，命名為圓明塔。 希遷（Shitou Xiqian，石頭希遷，700-790），端州陳氏的兒子，生來就與衆不同。成年後，他非常重視承諾。後來他到曹溪（Caoxi，六祖慧能弘法之地）出家。他問六祖慧能（Sixth Patriarch Huineng，禪宗六祖），『和尚百年之後，我應該依附誰？』六祖說：『尋思去。』六祖去世后，希遷常常在安靜的地方端坐思惟。首座說：『你的老師已經去世了，空坐著有什麼用？』希遷說：『我奉遺囑，所以才尋思。』首座說：『你有一位師兄思和尚，現在住在吉州，你的因緣在那裡。老師的話很直白，只是你自己迷惑了。』希遷聽了這話，就告別了石窟，直接去了吉州。
【English Translation】 English version Now I am here, fearlessly proclaiming the Dharma like a lion's roar, deeply lamenting those ignorant and stubborn beings. They only know how to commit serious offenses, obstructing the path to Bodhi (Enlightenment), yet they cannot see the secret Dharma keys opened by the Tathagata (Buddha). Once, two Bhiksus (Buddhist monks) committed the precepts of lust and killing. Upali (One of the Buddha's ten great disciples, foremost in upholding the precepts), like the faint light of a firefly, only increased their karmic burden. But Vimalakirti (A lay bodhisattva known for his wisdom and eloquence) could immediately dispel their doubts, just as the sun melts away frost and snow. The inconceivable power of liberation, its wondrous function is as numerous as the sands of the Ganges River, inexhaustible. Even if I were to offer the four requisites (food, clothing, bedding, and medicine), I would dare to say it is not laborious, even if I were to use ten thousand taels of gold, it could be afforded. Even pulverizing my bones and crushing my body would not be enough to repay the Buddha's grace, but if one can understand a single phrase of the Dharma, one can transcend hundreds of billions of kalpas of practice. The Dharma is the king among all dharmas, the highest and most supreme, as witnessed by Tathagatas (Buddhas) as numerous as the sands of the Ganges River. I now unlock this Cintamani (Wish-fulfilling jewel, a metaphor for the Dharma), and those who believe and accept it will all be in accord. Clearly seeing that there is not a single thing, there is neither person nor Buddha. The great thousand worlds are like bubbles in the ocean, all sages and worthies are like a flash of lightning. Even if an iron wheel were spinning on top of my head, my unwavering samadhi (meditative absorption) and the light of wisdom would never be lost. The sun can be cold, the moon can be hot, but demons cannot destroy the true Dharma. An elephant driving a chariot advances vigorously, but it is all in vain. Who has ever seen a mantis able to stop a wheel? An elephant does not walk on a rabbit's path, and one who has attained great enlightenment does not adhere to small details. Do not use your narrow views to slander the vast sky, if you do not understand, I will now decide for you. The nun Xuanji of Jingju Temple once practiced meditation in a stone cave on Mount Dari in Pingyang, and together with her brother Xuanjue, visited the Sixth Patriarch Huineng (Sixth Patriarch of Zen Buddhism). She wrote the 'Song of Perfect Enlightenment' and the 'Song of Enlightenment,' which echoed each other. Later, she died standing upside down, and the Dharma family scolded her for being inverted, and her body fell to the ground in response. On the night she was about to be buried, her coffin was moved by wind and thunder. Two days later, someone from Mount Dari said that on that night, the sounds of flutes and chimes were heard in the sky, and Xuanji's coffin had already been placed on the peak. Her disciples welcomed her relics and returned to the temple to build a pagoda, named the Pagoda of Perfect Enlightenment. Xiqian (Shitou Xiqian, 700-790), son of the Chen family of Duanzhou, was born extraordinary. After adulthood, he valued promises. Later, he went to Caoxi (The place where the Sixth Patriarch Huineng propagated the Dharma) to become a monk. He asked the Sixth Patriarch Huineng (Sixth Patriarch of Zen Buddhism), 'After the death of the master, who should I rely on?' The Sixth Patriarch said, 'Go and contemplate.' After the Sixth Patriarch passed away, Xiqian often sat in silence and contemplated. The head monk said, 'Your teacher has passed away, what is the use of sitting idly?' Xiqian said, 'I am following the will, so I am contemplating.' The head monk said, 'You have a fellow disciple, Monk Si, who now lives in Jizhou, your affinity is there. The teacher's words are straightforward, it is just that you are confused.' Hearing these words, Xiqian bid farewell to the cave and went straight to Jizhou.
往青原。參行思。思曰。子何方來。曰曹溪。曰將得甚麼來。曰未到曹溪亦不失。曰若恁么用去。曹溪作甚麼。曰若不到曹溪。爭知不失。又曰。曹溪大師。還識和尚否。曰汝今識吾否。曰識。又爭能識得。曰眾角雖多。一麟足矣。遷又問。和尚自離曹溪。甚麼時至此間。曰我卻知汝早晚離曹溪。曰希遷不從曹溪來。曰我亦知汝去處也。曰和尚幸是大人。莫造次。他日復問遷。汝甚麼處來。曰曹溪。思乃舉拂子曰。曹溪還有這個么。曰非但曹溪。西天亦無。曰子莫曾到西天否。曰若到即有也。曰未在更道。曰和尚也須道。取一半莫全靠學人。曰不辭向汝道。恐已后無人承當。
(丙辰)嵩岳元圭禪師入寂(慧安法嗣五祖旁出)
元圭。住嵩岳。開元四年。囑門人曰。吾始居寺東嶺。吾滅。汝必置吾骸于彼。言訖。若委蛇焉。
(丁巳)慧忠禪師住南陽白崖山
慧忠。諸暨冉氏子。得法六祖。住南陽白崖山黨子谷。示眾。禪宗學者。應遵佛語一乘了義。契自心源。不了義者。互不相許。如獅子身蟲。夫為人師。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象所負。非驢所堪。忠一日喚侍者。侍者應諾。如是三喚。侍者三應。忠曰。將謂我孤負汝。卻是汝孤負我。
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【現代漢語翻譯】 現代漢語譯本 前往青原，參拜行思禪師（青原行思，Qingyuan Xingsi）。行思問：『你從哪裡來？』回答：『曹溪（Caoxi）。』問：『帶來了什麼？』答：『未到曹溪時，亦未曾失去什麼。』問：『如果這樣用，曹溪還做什麼？』答：『若不到曹溪，怎知未曾失去？』又問：『曹溪大師（六祖慧能，Sixth Patriarch Huineng），還認識老衲嗎？』答：『你現在認識我嗎？』問：『認識。又怎能認識得透徹？』答：『眾多的角雖然多，一頭麒麟就足夠了。』希遷（石頭希遷，Shitou Xiqian）又問：『和尚自從離開曹溪，什麼時候到這裡的？』答：『我卻知道你早晚離開曹溪。』答：『希遷不是從曹溪來的。』答：『我也知道你去的地方。』答：『和尚幸虧是大人，不要隨便說話。』他日又問希遷：『你從哪裡來？』答：『曹溪。』行思於是舉起拂子說：『曹溪還有這個嗎？』答：『非但曹溪，西天（西方極樂世界，Western Pure Land）也沒有。』問：『你莫非曾經到過西天？』答：『如果到過，就有了。』問：『還沒有，再說一遍。』答：『和尚也須說，取一半，莫全靠學人。』答：『不吝嗇向你說，恐怕以後沒有人承擔。』
（丙辰年(776)）嵩岳元圭禪師圓寂（慧安法嗣，五祖弘忍旁出）
元圭，住在嵩岳。開元四年(716)，囑咐門人說：『我最初住在寺東邊的山嶺。我圓寂后，你們一定要把我的骸骨安放在那裡。』說完，就像蛇一樣委曲而逝。
（丁巳年(777)）慧忠禪師住在南陽白崖山
慧忠，諸暨冉氏之子，得法於六祖慧能。住在南陽白崖山黨子谷。向大眾開示：禪宗的學者，應該遵循佛的教誨，以一乘了義之法，契合自己的心源。不了義之法，互相不認可。如同獅子身上的蟲子。作為人師，如果涉及名利，另開異端，那麼對自己和他人有什麼益處呢？如同世上的大匠，斧頭不會傷到自己的手。香象所能負擔的，不是驢所能承受的。慧忠有一天呼喚侍者。侍者應諾。像這樣呼喚了三次，侍者應諾了三次。慧忠說：『我以為我辜負了你，卻是你辜負了我。』
【English Translation】 English version He went to Qingyuan and visited Xingsi (Qingyuan Xingsi). Xingsi asked, 'Where do you come from?' He replied, 'Caoxi (Caoxi).' He asked, 'What did you bring?' He answered, 'Before arriving at Caoxi, I didn't lose anything.' He asked, 'If that's how it's used, what does Caoxi do?' He answered, 'If you don't go to Caoxi, how do you know you haven't lost anything?' He further asked, 'Does the Great Master of Caoxi (Sixth Patriarch Huineng) recognize this monk?' He replied, 'Do you recognize me now?' He asked, 'I recognize you. But how can one recognize completely?' He answered, 'Although there are many horns, one unicorn is enough.' Xiqian (Shitou Xiqian) then asked, 'Since the Master left Caoxi, when did you arrive here?' He replied, 'I knew early on when you would leave Caoxi.' He replied, 'Xiqian didn't come from Caoxi.' He replied, 'I also know where you're going.' He replied, 'Fortunately, the Master is a great man; don't speak carelessly.' Another day, he asked Xiqian, 'Where do you come from?' He replied, 'Caoxi.' Thereupon, Xingsi raised his whisk and said, 'Does Caoxi have this?' He replied, 'Not only Caoxi, but also the Western Heaven (Western Pure Land) doesn't have it.' He asked, 'Have you ever been to the Western Heaven?' He replied, 'If I had been there, it would exist.' He asked, 'Not yet, say it again.' He replied, 'The Master must also say something; take half, don't rely entirely on the student.' He replied, 'I don't hesitate to tell you, but I fear that later, no one will take responsibility.'
In the year Bingchen (776), Zen Master Yuangui of Songyue passed away (a Dharma heir of Huian, a collateral line from the Fifth Patriarch Hongren).
Yuangui resided at Songyue. In the fourth year of Kaiyuan (716), he instructed his disciples, 'I initially lived on the east ridge of the temple. After my death, you must place my remains there.' After speaking, he passed away peacefully like a snake coiling.
In the year Dingsi (777), Zen Master Huizhong resided at Baiya Mountain in Nanyang.
Huizhong, a son of the Ran family from Zhuji, received the Dharma from the Sixth Patriarch Huineng. He resided in Dangzi Valley on Baiya Mountain in Nanyang. He instructed the assembly: Zen practitioners should follow the Buddha's teachings, using the definitive meaning of the One Vehicle to align with their own mind-source. Those with non-definitive meanings should not acknowledge each other. It's like a worm in the body of a lion. If a teacher becomes involved in fame and profit, and establishes different heterodoxies, what benefit is there for oneself and others? It's like a great artisan in the world whose axe doesn't injure his hand. What a fragrant elephant can bear, a donkey cannot. One day, Huizhong called his attendant. The attendant responded. He called three times like this, and the attendant responded three times. Huizhong said, 'I thought I was failing you, but it is you who are failing me.'
壬戌)法欽參玄素禪師
法欽。崑山朱氏子。世服儒業。母孕時夢。蓮生戶樞。取一花繫於衣帶。窹乃惡葷餌。既誕。形貌奇偉。神色朗徹。好以佛事為兒戲。年二十二。赴京應選。道繇丹徒。憩鶴林寺。玄素見而異之。問曰。子何之。曰將求仕于上京。曰雖有五等之爵。不如三界之尊。曰可學乎。曰觀子神氣。幾於生知。若肯出家。必悟如來知見。欽遂裂縫掖。刻苦親依。素深器之。謂門人法鏡曰。此子當大弘吾法。蔚為人師。欽日夜奮勵。三學該煉。一日請素。示其法要。素曰。無人得我法。曰以何傳。曰我法實無可傳者。欽頓釋疑滯。久之辭去曰。汝乘流而行。遇徑即止。遂南行。受具于餘杭龍泉寺。
素延陵人。名法照。牛頭智威法嗣。居京口鶴林寺。
○馬祖道一闡化江西(南嶽讓法嗣)
開元十年。道一闡化于江西。懷讓問眾曰。道一為眾說法否。曰已為眾說法。曰總未見人持個訊息來。因遣一僧。往囑曰。待伊上堂時。汝但出問。作么生。待伊道底。言語記將來。僧去。一如讓旨。回謂讓曰。馬師云自從胡亂后三十年。不曾少鹽醬。讓深然之。
佛祖綱目卷第三十 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十一(調字號)
【現代漢語翻譯】 現代漢語譯本 （壬戌年）法欽參玄素禪師
法欽，崑山朱氏之子，世代以儒學為業。他的母親懷孕時，夢見蓮花從門軸上生長出來，摘下一朵蓮花繫在衣帶上。醒來后便厭惡葷腥食物。出生后，法欽形貌奇偉，神色清朗明澈，喜歡用佛事作為兒童遊戲。二十二歲時，赴京參加選拔。途中經過丹徒，在鶴林寺休息。玄素禪師見到他后，覺得他與衆不同，問道：『你這是要去哪裡？』法欽回答說：『將要到上京求取功名。』玄素禪師說：『即使有五等爵位，也不如三界之尊貴。』法欽問：『可以學嗎？』玄素禪師說：『看你的神氣，幾乎是天生就知道佛法。如果肯出家，必定能領悟如來的知見。』法欽於是撕裂儒生的服裝，刻苦地親近依止玄素禪師。玄素禪師非常器重他，對門人法鏡說：『這個孩子將來必定能大大弘揚我的佛法，成為眾人的導師。』法欽日夜奮發努力，精通戒、定、慧三學。一天，他請求玄素禪師開示其法要。玄素禪師說：『沒有人能得到我的法。』法欽問：『用什麼來傳授呢？』玄素禪師說：『我的法實際上沒有什麼可以傳授的。』法欽頓時消除了疑惑和滯礙。過了很久，他向玄素禪師告辭離去。玄素禪師說：『你順著水流而行，遇到小路就停下來。』於是法欽向南而行，在餘杭龍泉寺受了具足戒。
玄素禪師是延陵人，名叫法照，是牛頭智威的法嗣，住在京口的鶴林寺。
（開元十年（722））馬祖道一在江西闡揚佛法（南嶽懷讓的法嗣）
開元十年（722），道一在江西闡揚佛法。懷讓問眾人說：『道一為大眾說法了嗎？』眾人回答說：『已經為大眾說法了。』懷讓說：『總沒有見到有人帶來確切的訊息。』於是派遣一個僧人，前往囑咐他說：『等他上堂說法時，你只管出來問：『作么生？』把他所說的話都記下來。』僧人去了，完全按照懷讓的指示去做。回來后對懷讓說：『馬祖說自從胡亂后三十年，不曾少鹽醬。』懷讓深以為然。
佛祖綱目卷第三十 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十一
【English Translation】 English version （Renxu Year）Faqin Visits Zen Master Xuansu
Faqin, son of the Zhu family of Kunshan, whose family had been engaged in Confucian studies for generations. When his mother was pregnant, she dreamed of a lotus growing from the door pivot, and she picked a flower and tied it to her belt. Upon waking, she developed an aversion to meat and strong-tasting foods. After his birth, Faqin had an extraordinary appearance, with a clear and bright countenance, and he liked to use Buddhist activities as children's games. At the age of twenty-two, he went to the capital to participate in the selection process. On the way, he passed through Dantu and rested at Helin Temple. Zen Master Xuansu saw him and found him extraordinary, asking: 'Where are you going?' Faqin replied: 'I am going to the capital to seek fame and fortune.' Zen Master Xuansu said: 'Even the five ranks of nobility are not as noble as the Three Realms.' Faqin asked: 'Can it be learned?' Zen Master Xuansu said: 'Judging by your spirit, you almost innately know the Dharma. If you are willing to renounce the household life, you will surely realize the Tathagata's knowledge and vision.' Faqin then tore his Confucian robes and diligently and closely followed Zen Master Xuansu. Zen Master Xuansu greatly valued him, saying to his disciple Fajing: 'This child will surely greatly promote my Dharma and become a teacher for all.' Faqin worked hard day and night, mastering the three studies of precepts, concentration, and wisdom. One day, he asked Zen Master Xuansu to instruct him on the essentials of the Dharma. Zen Master Xuansu said: 'No one can obtain my Dharma.' Faqin asked: 'How is it transmitted?' Zen Master Xuansu said: 'My Dharma is actually nothing that can be transmitted.' Faqin immediately dispelled his doubts and hesitations. After a long time, he bid farewell to Zen Master Xuansu and left. Zen Master Xuansu said: 'You go with the flow, and stop when you encounter a path.' So Faqin went south and received the full precepts at Longquan Temple in Yuhang.
Zen Master Xuansu was from Yanling, named Fazhao, and was a Dharma successor of Niutou Zhiwei, residing at Helin Temple in Jingkou.
（Kaiyuan 10th Year (722)）Mazu Daoyi Propagates the Dharma in Jiangxi (Dharma Successor of Nanyue Huairang)
In the tenth year of Kaiyuan (722), Daoyi propagated the Dharma in Jiangxi. Huairang asked the assembly: 'Has Daoyi preached the Dharma to the assembly?' The assembly replied: 'He has already preached the Dharma to the assembly.' Huairang said: 'I have not seen anyone bring back definite news.' So he sent a monk, instructing him: 'When he ascends the Dharma hall, you just come out and ask: 'What is it?' Record everything he says.' The monk went and did exactly as Huairang instructed. Upon returning, he said to Huairang: 'Master Ma said that for thirty years since the chaos, he has never lacked salt and soy sauce.' Huairang deeply agreed.
Catalog of Patriarchs and Sutras, Volume 30 Supplement to the Buddhist Canon, Volume 85, No. 1594, Catalog of Patriarchs and Sutras
Catalog of Patriarchs and Sutras, Volume 31
甲子(唐玄宗開元十二年)壬午(改天寶)丙申(肅宗至德元年)戊戌(改乾元)庚子(改上元)壬寅(改寶應)癸卯(代宗廣德元年)乙巳(改永泰)丙午(改大曆)庚申(德宗建中元年)癸亥(唐德宗建中四年止)
(乙丑)普寂禪師住唐興寺
普寂。受記于神秀。開元十三年。玄宗詔居都城唐興寺。王公士庶。爭來禮謁。
(己巳)牛頭山智威禪師入寂
開元己巳。牛頭山智威將入滅。謂門弟子曰。將尸林中。施諸鳥獸○宣州安國寺玄挺。初參智威。侍立次。有講僧問威曰。真性緣起。其義云何。威良久。挺遽召曰。大德正興一念。問時是真性中緣起。其僧言下大悟○玄素。住鶴林。一日有屠者。禮謁。愿就所居辦供。素欣然而往。眾皆訝之。素曰。佛性平等。賢愚一致。但可度者。吾即度之。復何差別之有○李通玄。日食一柏葉棗十顆。因呼棗柏大士。開元七年。大原高仙奴館之齋中造論。逾三年。遷馬氏古佛堂側。閱十年。負經書而去。山行三十里。偶一虎當途。玄撫之曰。吾著華嚴論。汝能為擇棲止處否。即以經囊。負其背。隨至神福山原下土龕前。蹲駐。玄取囊置龕。虎搖尾而去。龕廣六七肘。玄著論。每夕口出白光。以代燭。日有二女子布衣白巾。汲水炷香。食時輒具饌
【現代漢語翻譯】 甲子年（唐玄宗開元十二年，公元724年），壬午年（改元天寶，公元742年），丙申年（肅宗至德元年，公元756年），戊戌年（改元乾元，公元758年），庚子年（改元上元，公元760年），壬寅年（改元寶應，公元762年），癸卯年（代宗廣德元年，公元763年），乙巳年（改元永泰，公元765年），丙午年（改元大曆，公元766年），庚申年（德宗建中元年，公元780年），癸亥年（唐德宗建中四年止，公元783年）。
（乙丑年，公元725年）普寂禪師住持唐興寺。
普寂（Puji），在神秀（Shenxiu）處得到印可。開元十三年（公元725年），玄宗（Xuanzong）下詔讓他住在都城唐興寺。王公貴族和士人百姓，爭相前來禮拜謁見。
（己巳年，公元729年）牛頭山智威禪師（Zhiwei）圓寂。
開元己巳年（公元729年），牛頭山智威（Zhiwei）將要入滅時，對門下弟子說：『將我的屍體放在樹林中，施捨給鳥獸。』宣州安國寺的玄挺（Xuanting），最初參拜智威（Zhiwei），侍立在他身旁。有講經的僧人問智威（Zhiwei）說：『真性緣起，它的含義是什麼？』智威（Zhiwei）沉默了很久。玄挺（Xuanting）立刻大聲說：『大德（指講經僧人）正在興起一念，問問題的時候就是在真性中緣起。』那位僧人當即大悟。玄素（Xuansu）住在鶴林。一天，有個屠夫前來禮拜謁見，願意在他所居住的地方準備齋飯供養。玄素（Xuansu）欣然前往，眾人都感到驚訝。玄素（Xuansu）說：『佛性平等，賢能和愚笨的人都是一樣的。只要是可以度化的人，我就度化他，又有什麼差別呢？』李通玄（Li Tongxuan）每天吃一片柏樹葉和十顆棗。因此被稱為棗柏大士。開元七年（公元719年），在大原高仙奴（Gao Xiannu）的館舍中開始寫作《華嚴論》。過了三年，搬到馬氏古佛堂旁邊。過了十年，揹著經書離開了。在山中走了三十里，偶然遇到一隻老虎擋住了去路。李通玄（Li Tongxuan）撫摸著老虎說：『我正在寫《華嚴論》，你能幫我選擇一個居住的地方嗎？』隨即把經書袋放在老虎的背上。老虎跟隨他來到神福山（Shenfu Mountain）山腳下的一個土龕前，蹲在那裡。李通玄（Li Tongxuan）取出經書袋放在土龕里，老虎搖著尾巴離開了。土龕寬六七肘。李通玄（Li Tongxuan）寫作《華嚴論》，每天晚上口中發出白光，用來代替蠟燭。每天有兩個女子，穿著粗布衣服，頭上裹著白色的頭巾，打水燒香，吃飯的時候總是準備好飯菜。
【English Translation】 Jiazi year (12th year of Kaiyuan reign of Emperor Xuanzong of Tang Dynasty, 724 AD), Renwu year (reign title changed to Tianbao, 742 AD), Bingshen year (1st year of Zhide reign of Emperor Suzong, 756 AD), Wuxu year (reign title changed to Qianyuan, 758 AD), Gengzi year (reign title changed to Shangyuan, 760 AD), Renyin year (reign title changed to Baoying, 762 AD), Guimao year (1st year of Guangde reign of Emperor Daizong, 763 AD), Yisi year (reign title changed to Yongtai, 765 AD), Bingwu year (reign title changed to Dali, 766 AD), Gengshen year (1st year of Jianzhong reign of Emperor Dezong, 780 AD), Guihai year (ended in the 4th year of Jianzhong reign of Emperor Dezong of Tang Dynasty, 783 AD).
(Yichou year, 725 AD) Chan Master Puji resided at Tangxing Temple.
Puji (普寂) received confirmation from Shenxiu (神秀). In the 13th year of Kaiyuan (725 AD), Emperor Xuanzong (玄宗) issued an edict for him to reside in Tangxing Temple in the capital city. Princes, nobles, scholars, and commoners all vied to pay their respects and visit him.
(Jisi year, 729 AD) Chan Master Zhiwei (智威) of Niutou Mountain entered Nirvana.
In the Jisi year of Kaiyuan (729 AD), Zhiwei (智威) of Niutou Mountain was about to enter Nirvana. He said to his disciples: 'Place my corpse in the forest to be given to the birds and beasts.' Xuanting (玄挺) of Anguo Temple in Xuanzhou, initially visited Zhiwei (智威) and stood by his side. A sutra-lecturing monk asked Zhiwei (智威): 'What is the meaning of the arising of True Nature?' Zhiwei (智威) remained silent for a long time. Xuanting (玄挺) immediately exclaimed: 'Virtuous One (referring to the sutra-lecturing monk), the arising of a thought at this moment, when asking the question, is the arising within True Nature.' The monk immediately attained great enlightenment. Xuansu (玄素) resided in Helin. One day, a butcher came to pay his respects and offered to prepare a vegetarian meal at his residence as an offering. Xuansu (玄素) gladly went, and everyone was surprised. Xuansu (玄素) said: 'Buddha-nature is equal, and the wise and foolish are the same. Whoever can be liberated, I will liberate them, so what difference is there?' Li Tongxuan (李通玄) ate one cypress leaf and ten dates every day. Therefore, he was called the Date-Cypress Bodhisattva. In the 7th year of Kaiyuan (719 AD), he began writing the 'Huayan Commentary' at the residence of Gao Xiannu (高仙奴) in Taiyuan. After three years, he moved next to the Ancient Buddha Hall of the Ma family. After ten years, he left carrying the scriptures. He walked thirty miles in the mountains and encountered a tiger blocking his path. Li Tongxuan (李通玄) stroked the tiger and said: 'I am writing the 'Huayan Commentary', can you help me choose a place to live?' He then placed the scripture bag on the tiger's back. The tiger followed him to a dirt shrine at the foot of Shenfu Mountain (神福山) and squatted there. Li Tongxuan (李通玄) took out the scripture bag and placed it in the shrine. The tiger wagged its tail and left. The shrine was six or seven elbows wide. Li Tongxuan (李通玄) wrote the 'Huayan Commentary', and every night white light emanated from his mouth, replacing candles. Every day, two women, dressed in coarse cloth and wearing white headscarves, fetched water, burned incense, and always prepared meals at mealtime.
。齋畢。撤器而去。如是五載。著論畢。遂滅跡不見。
(庚辰)普寂禪師入寂(北宗神秀法嗣)
普寂。住都城。遠近參學者輻輳。開元庚辰入滅○道樹。亦秀嗣。得法后。結茅壽州三峰山。嘗有野人。服色素樸。言談詭異。時忽化作佛。及菩薩羅漢天仙等形。或放神光。或呈聲響。學徒皆不能測。十數年後。寂無影響。樹告眾曰。野人作多色伎倆。眩惑於人。只消老僧不見不聞。彼之伎倆有窮。吾之不見不聞無盡。
○行思禪師傳法希遷
行思。一日令希遷。持書與懷。讓曰。汝達書了速回。吾有個鈯斧子。與汝住山。遷至彼。未呈書。便問。不慕諸聖。不重己靈時如何。曰子問太高生。何不向下問。曰寧可永劫受沉淪。不從諸聖求解脫。讓便休。遷回。思問。子返何速。書信達否。曰書亦不通。信亦不達。去日蒙和尚許個鈯斧子。只今便請。思垂一足。遷便禮拜○李通玄。美髭髯。朗眉目。丹唇紫腮。冠樺皮衣。麻衣長裙。博袖散腰。徒跣而行。放曠人天。靡所拘束。開元庚辰三月間。一日出山。遇里人高會燕樂。玄就語曰。汝等好住。吾將歸矣。眾驚其去。有送入山者。至龕而謝遣之。即於是夕。煙雲凝布。巖谷震盪。有二白鶴。翔空哀唳。其餘飛走。悲鳴滿山。翼日裡人爭往候之
【現代漢語翻譯】 現代漢語譯本：齋飯完畢，收拾餐具離去。這樣過了五年，著作完成後，就此消失不見。
（庚辰年(720年)）普寂禪師圓寂（為北宗神秀的法嗣）。
普寂住在都城，遠近的參學者像車輻聚集一樣。開元庚辰年(720年)圓寂。道樹也是神秀的繼承人，得法后，在壽州三峰山結茅居住。曾經有個野人，穿著樸素的衣服，言談怪異，時而變化成佛，以及菩薩、羅漢、天仙等形象，或者放出神光，或者發出聲響，學徒們都無法測度。十幾年后，寂靜無聲。道樹告訴眾人說：『野人做出各種花招，迷惑人們，只要老僧不見不聞，他的花招就會有窮盡，我的不見不聞卻是無窮無盡的。』
行思禪師傳法給希遷。
行思有一天讓希遷拿著書信去見懷讓，說：『你送完信后快點回來，我有個鈯斧子，給你住山用。』希遷到了懷讓那裡，還沒呈上書信，就問道：『不羨慕諸聖，不看重自己的靈性時，該如何是好？』懷讓說：『你問得太高深了，為什麼不向下問呢？』希遷說：『寧可永遠沉淪，也不從諸聖那裡求解脫。』懷讓便不再作聲。希遷回來后，行思問：『你回來得這麼快，書信送到了嗎？』希遷說：『書信也沒有送達，資訊也沒有傳到。去的時候蒙和尚答應給個鈯斧子，現在就請給我吧。』行思垂下一隻腳，希遷便禮拜。李通玄，有著美麗的鬍鬚，明亮的眉目，紅潤的嘴唇和紫色的臉頰，戴著樺樹皮的帽子，穿著麻布長裙，寬大的袖子隨意地繫在腰間，光著腳行走，放曠不羈，不受任何約束。開元庚辰年(720年)三月間，有一天走出山，遇到鄉里人聚會宴樂，李通玄上前說道：『你們好好地住著吧，我要回去了。』眾人驚異他要離去，有人送他入山，到了龕室前，李通玄謝絕了他們，就在當晚，煙雲凝聚，巖谷震盪，有兩隻白鶴，在空中哀鳴，其餘的飛禽走獸，悲鳴滿山。第二天，鄉里人爭相前去探望。
【English Translation】 English version: After the vegetarian meal was finished, the utensils were cleared away. This went on for five years. After completing his treatise, he disappeared without a trace.
In the Gengchen year of Kaiyuan (720 AD), Chan Master Puji (a Dharma heir of Shenxiu of the Northern School) passed away.
Puji lived in the capital city, and those who came from far and near to study with him gathered like spokes around a wheel. He passed away in the Gengchen year of Kaiyuan (720 AD). Daoshu was also a successor of Shenxiu. After attaining the Dharma, he built a hut on Three Peaks Mountain in Shouzhou. There was once a wild man, dressed in simple clothes, who spoke strangely. Sometimes he would transform into a Buddha, as well as Bodhisattvas, Arhats, and celestial beings. He would emit divine light or produce sounds. The students were unable to fathom him. After more than ten years, he became silent and without influence. Daoshu told the assembly, 'The wild man is performing various tricks to confuse people. If the old monk simply does not see or hear, his tricks will come to an end, but my not seeing or hearing is endless.'
Chan Master Xingsi transmitted the Dharma to Xiqian.
One day, Xingsi asked Xiqian to take a letter to Huairang, saying, 'Return quickly after delivering the letter. I have a hatchet for you to live in the mountains with.' When Xiqian arrived, he asked without presenting the letter, 'What is it like when one does not admire the saints and does not value one's own spirit?' Huairang said, 'Your question is too high. Why not ask a lower question?' Xiqian said, 'I would rather suffer in samsara for eternity than seek liberation from the saints.' Huairang then remained silent. When Xiqian returned, Xingsi asked, 'Why have you returned so quickly? Was the letter delivered?' Xiqian said, 'The letter was not delivered, and the message was not conveyed. When I left, the Abbot promised me a hatchet. Please give it to me now.' Xingsi lowered one foot, and Xiqian bowed. Li Tongxuan had a beautiful beard, bright eyebrows, red lips, and a purple complexion. He wore a birch bark hat, a long hemp robe, and loose sleeves tied around his waist. He walked barefoot, unrestrained and free, without any constraints. In the third month of the Gengchen year of Kaiyuan (720 AD), one day he went out of the mountain and encountered villagers gathering for a feast. Li Tongxuan stepped forward and said, 'Live well, all of you. I am going home.' The people were surprised that he was leaving. Some escorted him into the mountain. When they reached the hermitage, Li Tongxuan thanked them and sent them away. That evening, smoke and clouds gathered, the rocks and valleys shook, and two white cranes cried mournfully in the sky. The other birds and beasts filled the mountain with their cries. The next day, the villagers rushed to visit him.
。則已端坐示寂于龕中矣。奉九十五。著華嚴論四十卷。又著決疑論。會釋十門玄義。排科釋略。及緣生解迷十明等論。十玄六相。百門義海等書。並傳於世。
○青原行思禪師入寂(六祖法嗣)
行思。住青原。庚辰十二月日。示眾畢。跏趺而逝。
(壬午)懷玉法師往生凈土
懷玉。臺州人。布衣一食。常坐不臥。誦彌陀經三十萬遍。日課佛號五萬聲。天寶元年。見佛菩薩滿虛空中。一人持銀臺來迎。玉曰。吾一生唸佛。誓取金臺。何為不然。聖眾遂隱。玉彌加精進。三七日後。向擎臺者來云。師以精進。得升上品。宜趺坐以俟。三日後。異光滿室。謂弟子曰。吾生凈土矣。含笑而逝○自覺。住真州。常發願。愿因觀音。得見阿彌陀佛。於是鑄觀音像。高四十九尺。既成。祝願。夜三更。忽有金光二道。阿彌陀佛自光中而下。二大士左右隨之。佛垂手。摩覺頂曰。守愿勿易。利物為先。寶池生處。孰不如願。后十一年。七月望夕。見一人形似天王。云間現身。謂覺曰。安養之期。至矣。即于觀音像前。趺坐而化。
○希遷禪師開法石頭
希遷。得法后。旋住南嶽。鬼神多顯跡聽法。天寶初。至衡山。結庵于石頭之上。時號石頭和尚。作草菴歌曰。吾結草菴無寶貝。晚來從容
【現代漢語翻譯】 現代漢語譯本： 則已端坐示寂于龕中了。奉九十五卷《華嚴論》，又著有《決疑論》、《會釋十門玄義》、《排科釋略》、以及《緣生解迷十明》等論著，《十玄六相》、《百門義海》等書籍，都流傳於世。 青原行思禪師圓寂（六祖慧能的法嗣） 行思禪師，住在青原山。庚辰年（740年）十二月某日，向大眾開示完畢后，結跏趺坐而逝世。 懷玉法師往生凈土（壬午年） 懷玉法師，是臺州人。身穿粗布衣，每日只吃一餐，經常坐禪不臥。誦讀《彌陀經》三十萬遍，每日唸誦佛號五萬聲。天寶元年（742年），看見佛和菩薩充滿天空，其中一人手持銀臺前來迎接。懷玉法師說：『我一生唸佛，發誓要往生到金臺，為何不是金臺來迎接？』聖眾隨即隱去。懷玉法師更加精進。二十一日後，先前擎著銀臺的人前來告知：『法師因為精進修行，得以升到上品。應該結跏趺坐等待。』三天後，奇異的光芒充滿房間，懷玉法師對弟子們說：『我將往生凈土了。』含笑而逝。自覺禪師，住在真州，常發願，希望依靠觀音菩薩的力量，得見阿彌陀佛。於是鑄造了一尊觀音像，高四十九尺。鑄成后，他祝願祈禱。夜裡三更時分，忽然有兩道金光，阿彌陀佛從光中降臨，兩大士在左右相隨。佛垂下手，摩自覺禪師的頭頂說：『堅守你的誓願不要改變，以利益眾生為先。在寶池中往生，必定如你所愿。』十一年後的七月十五日晚上，看見一個人形似天王，在云間現身，對自覺禪師說：『往生安養凈土的日期到了。』隨即在觀音像前，結跏趺坐而圓寂。 希遷禪師在石頭開法 希遷禪師，得法之後，回到南嶽。許多鬼神顯現身形聽他講法。天寶初年（742年），到達衡山，在石頭上結廬而居，當時號稱石頭和尚。作《草菴歌》說：『我結草菴沒有什麼寶貝，晚來悠閒自在。』
【English Translation】 English version: Then he sat in the niche and passed away peacefully. He presented ninety-five volumes of the Huayan Sutra Commentary (Avatamsaka Sutra Commentary, 華嚴論). He also wrote Treatise on Resolving Doubts (Jueyi Lun, 決疑論), Comprehensive Explanation of the Ten Mysterious Gates (Huishi Shimen Xuanyi, 會釋十門玄義), Arranged and Simplified Explanation (Pai Ke Shi Lue, 排科釋略), and treatises such as Ten Illuminations on the Understanding of the Illusion of Dependent Origination (Yuansheng Jiemi Shi Ming, 緣生解迷十明). Books such as Ten Mysteries and Six Characteristics (Shi Xuan Liu Xiang, 十玄六相), and Ocean of Meanings of a Hundred Gates (Bai Men Yi Hai, 百門義海) were also passed down in the world. Chan Master Xing Si of Qingyuan entered Nirvana (Successor of the Sixth Patriarch) Xing Si lived in Qingyuan. On a certain day in the twelfth month of the Gengchen year (740 AD), after addressing the assembly, he passed away in the lotus position. Dharma Master Huai Yu Reborn in the Pure Land (Renwu Year) Huai Yu was from Taizhou. He wore cloth garments and ate only one meal a day, often sitting in meditation without lying down. He recited the Amitabha Sutra (彌陀經) three hundred thousand times and chanted the Buddha's name fifty thousand times daily. In the first year of the Tianbao era (742 AD), he saw Buddhas and Bodhisattvas filling the sky, with one person holding a silver platform to welcome him. Huai Yu said, 'I have recited the Buddha's name throughout my life, vowing to be reborn on a golden platform. Why is it not so?' The holy assembly then disappeared. Huai Yu became even more diligent. Twenty-one days later, the one who had held the silver platform came and said, 'Because of your diligent practice, Master, you are able to ascend to the highest grade. You should sit in the lotus position and wait.' Three days later, strange light filled the room. Huai Yu said to his disciples, 'I am about to be reborn in the Pure Land.' He passed away with a smile. Chan Master Zijue lived in Zhenzhou and often vowed to rely on the power of Avalokitesvara (觀音) to see Amitabha Buddha (阿彌陀佛). Therefore, he cast a statue of Avalokitesvara, forty-nine feet tall. After it was completed, he prayed. In the middle of the night, at the third watch, suddenly there were two golden rays of light, and Amitabha Buddha descended from the light, with two great Bodhisattvas attending on either side. The Buddha lowered his hand and touched the crown of Zijue's head, saying, 'Hold fast to your vow and do not change it, and prioritize benefiting sentient beings. Rebirth in the Treasure Pond will surely be as you wish.' Eleven years later, on the evening of the fifteenth day of the seventh month, he saw a person resembling a heavenly king appear in the clouds, who said to Zijue, 'The time for rebirth in the Land of Bliss has arrived.' He then sat in the lotus position in front of the Avalokitesvara statue and passed away. Chan Master Xiqian Inaugurates Dharma at Stone After attaining the Dharma, Chan Master Xiqian returned to Nanyue. Many ghosts and spirits manifested to listen to him preach the Dharma. In the early years of the Tianbao era (742 AD), he arrived at Hengshan and built a hermitage on a stone, and was then known as the Stone Monk. He composed the Song of the Thatched Hut, saying, 'I have built a thatched hut with no treasures, and I am leisurely in the evening.'
圖睡快。成時初見茅草新。破后還將茅草蓋。住庵人鎮常在。不屬中間與內外。世人住處我不住。世人愛處我不愛。庵雖小含法界。方丈老人相體解。上乘菩薩信無疑。中下聞之必生怪。問此庵壞不壞。壞與不壞主元在。不居南北與東西。基址堅牢以為最。青林下明窗內。玉殿瓊樓未為對。衲被蒙頭萬事休。此時山僧都不會。住此庵休作解。誰夸鋪席圖人買。迴光返照便歸來。廓達靈根非向背。遇祖師親訓誨。結草為庵莫生退。百年拋卻任縱橫。擺手便行且無罪。千種言萬般解。只要教君長不昧。欲識庵中不死人。豈離而今這皮袋。
(癸未)楊庭光參本凈禪師
本凈。絳州張氏子。幼歲披緇。曹溪受記。住司空山。癸未。玄宗遣中使楊庭光入山。采常春藤。光因參凈。問曰。弟子慕道斯久。愿和尚慈悲。略垂開示。凈曰。天下禪宗碩學。咸會京城。天使足可咨決。貧道猥山傍水。無所用心。光再拜。凈曰。天使休禮貧道。天使為求佛耶問道耶。曰弟子昏昧。未審佛與道。其義云何。曰若欲求佛。即心是佛。若欲會道。無心是道。曰云何即心是佛。曰佛因心悟。心以佛彰。若悟無心。佛亦不有。曰云何無心是道。曰道本無心。無心名道。若了無心。無心即道。光拜受。回闕具奏。敕詔起凈。是冬到京。
【現代漢語翻譯】 現代漢語譯本 圖睡快（儘快入睡）。成時初見茅草新（剛建成的時候，茅草是新的）。破后還將茅草蓋（破敗之後，仍然用茅草修補）。住庵人鎮常在（住在庵里的人一直都在）。不屬中間與內外（不屬於中間，也不屬於內外）。世人住處我不住（世人居住的地方我不居住）。世人愛處我不愛（世人喜愛的東西我不喜愛）。庵雖小含法界（庵雖然小，卻包含了整個法界（Dharmadhatu，宇宙萬有））。方丈老人相體解（方丈（Abbot's room，寺院住持的房間）老人相互理解）。上乘菩薩信無疑（上乘的菩薩對此深信不疑）。中下聞之必生怪（中下根器的人聽了必定覺得奇怪）。問此庵壞不壞（問這庵會壞嗎）。壞與不壞主元在（壞與不壞，根本在於自性）。不居南北與東西（不住在南北東西任何方向）。基址堅牢以為最（根基堅固才是最重要的）。青林下明窗內（在青翠的樹林下，明亮的窗戶內）。玉殿瓊樓未為對（玉砌的宮殿也比不上）。衲被蒙頭萬事休（蓋上僧衣，萬事皆休）。此時山僧都不會（此時山僧什麼都不知道）。住此庵休作解（住在這庵里，不要妄加解釋）。誰夸鋪席圖人買（誰會誇耀鋪席來引人購買）。迴光返照便歸來（反觀自照，便能迴歸本源）。廓達靈根非向背（開闊通達的靈根，沒有方向和背離）。遇祖師親訓誨（遇到祖師親自教誨）。結草為庵莫生退（用草結庵，不要退縮）。百年拋卻任縱橫（百年之後拋棄一切，任其縱橫）。擺手便行且無罪（揮手而去，也沒有罪過）。千種言萬般解（千種言語，萬般解釋）。只要教君長不昧（只要教你永遠不迷惑）。欲識庵中不死人（想要認識庵中不死的人）。豈離而今這皮袋（難道離開了現在這個臭皮囊）。 （癸未（1283））楊庭光參本凈禪師 本凈（Benjing）禪師，絳州張氏子。幼歲披緇（became a monk at a young age）。曹溪受記（received the Dharma transmission at Caoxi Temple）。住司空山（lived in Sikong Mountain）。癸未（1283）。玄宗遣中使楊庭光入山（Emperor Xuanzong sent the envoy Yang Tingguang into the mountain）。采常春藤（to collect ivy）。光因參凈（Guang then visited Benjing）。問曰（and asked）：弟子慕道斯久（'Disciple has long admired the Dao'）。愿和尚慈悲（'I hope the venerable monk will be compassionate'）。略垂開示（'and give me some guidance'）。凈曰（Benjing said）：天下禪宗碩學（'The great scholars of Chan Buddhism in the world'）。咸會京城（'are all gathered in the capital'）。天使足可咨決（'The envoy can consult them'）。貧道猥山傍水（'This poor monk lives by the mountains and rivers'）。無所用心（'and has nothing to occupy his mind'）。光再拜（Guang bowed again）。凈曰（Benjing said）：天使休禮貧道（'Envoy, do not bow to this poor monk'）。天使為求佛耶問道耶（'Is the envoy seeking the Buddha or seeking the Dao?'）。曰弟子昏昧（Guang said, 'Disciple is ignorant'）。未審佛與道（'and does not understand the meaning of Buddha and Dao'）。其義云何（'What is their meaning?'）。曰若欲求佛（Benjing said, 'If you want to seek the Buddha'）。即心是佛（'the mind is the Buddha'）。若欲會道（'If you want to understand the Dao'）。無心是道（'no-mind is the Dao'）。曰云何即心是佛（Guang asked, 'How is the mind the Buddha?'）。曰佛因心悟（Benjing said, 'The Buddha is enlightened through the mind'）。心以佛彰（'The mind is revealed through the Buddha'）。若悟無心（'If you realize no-mind'）。佛亦不有（'the Buddha also does not exist'）。曰云何無心是道（Guang asked, 'How is no-mind the Dao?'）。曰道本無心（Benjing said, 'The Dao is originally no-mind'）。無心名道（'No-mind is called the Dao'）。若了無心（'If you understand no-mind'）。無心即道（'no-mind is the Dao'）。光拜受（Guang bowed and accepted）。回闕具奏（and returned to the palace to report in detail）。敕詔起凈（The emperor ordered Benjing to come to the capital）。是冬到京（Benjing arrived in the capital that winter）。
【English Translation】 English version Quickly fall asleep. When it was built, the thatch was new. After it's broken, it's still covered with thatch. The person living in the hermitage is always there. It doesn't belong to the middle, nor to the inside or outside. I don't live where worldly people live. I don't love what worldly people love. Although the hermitage is small, it contains the Dharma Realm (Dharmadhatu, the totality of all phenomena). The old abbot understands each other. Superior Bodhisattvas believe without doubt. Those of middle and lower capacity will find it strange when they hear it. Ask if this hermitage will be destroyed. Whether it is destroyed or not depends on the original nature. It does not reside in the north, south, east, or west. A solid foundation is considered the most important. Under the green forest, inside the bright window. Jade palaces and jeweled towers are not comparable. Covering my head with a patched robe, all matters cease. At this time, the mountain monk knows nothing. Living in this hermitage, stop making interpretations. Who boasts of a mat to attract people to buy? Turn the light inward and return. The vast and open spiritual root has no direction or opposition. Encountering the Patriarch's personal teachings. Building a hermitage of grass, do not retreat. After a hundred years, abandon everything and let it go. Wave your hand and leave without guilt. A thousand words, ten thousand explanations. Just teach you to never be deluded. If you want to know the immortal person in the hermitage. How can it be apart from this skin bag now? (Guiwei (1283)) Yang Tingguang visits Zen Master Benjing Zen Master Benjing, son of the Zhang family of Jiangzhou. Became a monk at a young age. Received the Dharma transmission at Caoxi Temple. Lived in Sikong Mountain. In Guiwei (1283), Emperor Xuanzong sent the envoy Yang Tingguang into the mountain to collect ivy. Guang then visited Benjing and asked: 'Disciple has long admired the Dao. I hope the venerable monk will be compassionate and give me some guidance.' Benjing said: 'The great scholars of Chan Buddhism in the world are all gathered in the capital. The envoy can consult them. This poor monk lives by the mountains and rivers and has nothing to occupy his mind.' Guang bowed again. Benjing said: 'Envoy, do not bow to this poor monk. Is the envoy seeking the Buddha or seeking the Dao?' Guang said, 'Disciple is ignorant and does not understand the meaning of Buddha and Dao. What is their meaning?' Benjing said, 'If you want to seek the Buddha, the mind is the Buddha. If you want to understand the Dao, no-mind is the Dao.' Guang asked, 'How is the mind the Buddha?' Benjing said, 'The Buddha is enlightened through the mind. The mind is revealed through the Buddha. If you realize no-mind, the Buddha also does not exist.' Guang asked, 'How is no-mind the Dao?' Benjing said, 'The Dao is originally no-mind. No-mind is called the Dao. If you understand no-mind, no-mind is the Dao.' Guang bowed and accepted and returned to the palace to report in detail. The emperor ordered Benjing to come to the capital. Benjing arrived in the capital that winter.
(甲申)本凈禪師說法內道場
天寶三載。正月上元日。玄宗詔兩街名僧碩學。赴內道場。共本凈闡揚佛理。有遠禪師。問曰。如禪師所見。以何為道。曰無心是道。曰道因心有。何得言無心是道。曰道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。曰禪師見有身心。是道已否。曰山僧身心本來是道。曰適言無心是道。今又言身心本來是道。豈不相違。曰無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。曰觀禪師形體甚小。卻會此理。曰大德只見山僧相。不見山僧無相。見相者是大德所見。經云。凡所有相。皆是虛妄。若見諸相非相。只見其道。若以相為實。窮劫不能見道。曰今請禪師于相上說于無相。曰凈名經云。四大無主。身亦無我。無我所見。與道相應。大德若以四大有主是我。若有我見。窮劫不可會道也。遠聞語失色。凈示偈曰。四大無主復如水。遇曲逢直無彼此。凈穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。帝及四眾莫不稱善。
○南嶽懷讓禪師示寂(六祖能法嗣)
懷讓。入室弟子。總有六人。各印可曰。汝等六人。同證吾身。各契一路。一人得吾
【現代漢語翻譯】 現代漢語譯本： （甲申）本凈禪師在內道場說法
唐玄宗天寶三年（744年）正月十五上元節，詔令兩街（指長安城內的東西兩市）有名的僧人和大學者，前往內道場，與本凈禪師共同闡揚佛理。有位遠禪師問道：『依禪師所見，以什麼為道？』 本凈禪師回答說：『無心是道。』 遠禪師問：『道因心而有，為何說無心是道？』 本凈禪師說：『道本沒有名字，因為心才有了道的名稱。心的名稱如果存在，道也不會憑空出現。追究心的本源既然是空無，道又憑藉什麼立足呢？心和道二者都是虛妄的，總歸是假名。』 遠禪師問：『禪師認為有身心，就是道了嗎？』 本凈禪師說：『山僧的身心本來就是道。』 遠禪師問：『剛才說無心是道，現在又說身心本來是道，豈不是自相矛盾？』 本凈禪師說：『無心是道，是說心泯滅了，道也就無從談起。心與道本就是一體，所以說無心是道。身心本來就是道，道也本來就是身心。身心的本性既然是空，道的根源也是空無所有。』 遠禪師說：『看禪師的形體很小，卻能領會這個道理。』 本凈禪師說：『大德只看到了山僧的相，沒有看到山僧的無相。看到相是大德所見。經書上說：凡是所有相，都是虛妄的。如果能見到諸相非相，就只看到了道。如果把相當作真實，窮盡時間也無法見到道。』 遠禪師問：『現在請禪師在相上說一說無相。』 本凈禪師說：『《維摩詰經》上說：四大（指地、水、火、風）沒有主宰，身體也沒有我。沒有我所見，就與道相應。大德如果認為四大有主宰，認為有我，那麼窮盡時間也不可能領會道。』 遠禪師聽了這話，神色失落。本凈禪師於是作偈語說：『四大無主又如水，遇到彎曲遇到筆直沒有彼此。乾淨和污穢兩處都不生心，堵塞和決堤又何曾有二心？接觸外境但像水一樣無心，活在世上縱橫又有什麼事？』 玄宗皇帝和四眾弟子無不稱讚。
○南嶽懷讓禪師示寂（六祖慧能的法嗣）
懷讓禪師的入室弟子，總共有六人，懷讓禪師分別印可他們說：『你們六人，共同證得了我的身體，各自契合了一條道路。一人得到了我的……』
【English Translation】 English version: (Jiashen Year) Chan Master Benjing's Dharma Talk at the Inner Temple
In the third year of the Tianbao era (744 AD) of Emperor Xuanzong of Tang, on the Shangyuan Festival of the first month, the Emperor summoned famous monks and scholars from both streets (referring to the East and West Markets of Chang'an City) to the Inner Temple to jointly expound Buddhist principles with Chan Master Benjing. Chan Master Yuan asked: 'According to the Chan Master's view, what is the Dao (the Way)?' Chan Master Benjing replied: 'No-mind is the Dao.' Chan Master Yuan asked: 'The Dao arises from the mind, how can you say that no-mind is the Dao?' Chan Master Benjing said: 'The Dao originally has no name; it is because of the mind that it is named the Dao. If the name of the mind exists, the Dao will not appear out of thin air. Since the origin of the mind is empty, what does the Dao rely on to stand? Both the mind and the Dao are illusory and are ultimately false names.' Chan Master Yuan asked: 'Does the Chan Master consider having a body and mind to be the Dao?' Chan Master Benjing said: 'This mountain monk's body and mind are originally the Dao.' Chan Master Yuan asked: 'Just now you said that no-mind is the Dao, and now you say that the body and mind are originally the Dao. Isn't this contradictory?' Chan Master Benjing said: 'No-mind is the Dao means that when the mind is extinguished, there is no way to talk about the Dao. The mind and the Dao are originally one, so I say that no-mind is the Dao. The body and mind are originally the Dao, and the Dao is originally the body and mind. Since the nature of the body and mind is empty, the source of the Dao is also empty.' Chan Master Yuan said: 'Seeing that the Chan Master's physical form is very small, yet he can comprehend this principle.' Chan Master Benjing said: 'Virtuous One, you only see this mountain monk's form, but you do not see this mountain monk's formlessness. Seeing the form is what the Virtuous One sees. The scriptures say: All forms are illusory. If you can see that all forms are not forms, then you only see the Dao. If you take form as reality, you will not be able to see the Dao even after endless kalpas (aeons).' Chan Master Yuan asked: 'Now, please Chan Master speak about formlessness based on form.' Chan Master Benjing said: 'The Vimalakirti Sutra says: The four elements (earth, water, fire, and wind) have no master, and the body has no self. Seeing without self is in accordance with the Dao. If the Virtuous One believes that the four elements have a master and believes in a self, then it is impossible to comprehend the Dao even after endless kalpas.' Chan Master Yuan's expression faltered upon hearing these words. Chan Master Benjing then composed a verse saying: 'The four elements have no master and are like water, encountering curves and straights without difference. In clean and dirty places, no mind arises; in blockage and breach, there has never been a second intention. Touching the environment is just like water without mind; what is there to do in the world, going horizontally or vertically?' The Emperor Xuanzong and the fourfold assembly all praised it as excellent.
○ Chan Master Huairang of Nanyue Passed Away (Dharma Successor of the Sixth Patriarch Huineng)
Chan Master Huairang had a total of six disciples who entered his room. Chan Master Huairang individually affirmed them, saying: 'You six have jointly realized my body, and each of you has aligned with a path. One of you has attained my...'
眉。善威儀。(常浩)一人得吾眼。善顧盻。(智達)一人得吾耳。善聽理。(坦然)一人得吾鼻。善知氣。(神照)一人得吾舌。善譚說。(巖峻)一人得吾心。善古今。(道一)又曰。一切法皆從心生。心無所生。法無能住。若達心地。所作無礙。非遇上根。其慎辭哉。天寶三載。八月十一日。入滅。塔于衡岳。敕謚大慧最勝輪之塔。
(乙酉)神會禪師著顯宗記
六祖滅后二十年間。曹溪頓宗沉廢荊吳。嵩岳漸門盛行秦洛。神會乃著顯宗記。以定兩宗。南能頓宗。北秀漸宗。河南尹李常。素仰祖風。深得玄旨。遇會問曰。三祖大師。葬在何處。或聞入羅浮不回。戒說終於山谷。未知孰是。曰璨大師自羅浮歸山谷。得月餘。方示滅。今舒州見有三祖墓。常未之信。后謫舒州別駕。果得三祖墓。遂與僚佐。同往瞻禮。又啟真儀阇維。得五色舍利三百粒。以百粒出己俸建塔。百粒寄會。百粒隨身。後於洛中私第。設齋慶之。時有西域三藏犍那等與會。常問。天竺禪門祖師多少。曰自迦葉至般若多羅。有二十七祖。若敘師子尊者傍出達磨達。四世二十二人。總有四十九祖。若從七佛。至此璨大師。不括橫枝。凡三十七世。常曰。嘗見祖圖。或引五十餘祖。至於支派差殊宗族不定。或但有空名者。以何為驗。
時有六祖門人智本。答曰。斯乃後魏初。佛法淪替。有沙門曇曜。紛紜中。以素絹單錄。得諸祖名字。或忘失次第。藏衣領中。隱於巖穴。經三十五載。至文成帝即位。法門中興。曜為僧統。乃集諸沙門。重議結集。目為付法藏傳。其間小有差互。即曜抄錄時。怖懼所致○法欽。自受玄素記后。抵臨安。行次。東北山下。問樵者曰。此何山。曰此徑山也。乃駐錫焉。有僧問。如何是道。欽曰。山上有鯉魚。水底有蓬塵。馬祖令人送書到。書中作一圓相。欽開緘。于圓相中作一畫。卻封回。又令智藏來問。十二時中。以何為境。曰待汝回去時有信。曰如今便回。曰傳語卻須問取曹溪○澄觀。山陰夏侯氏子。字大休。身長九尺四寸。垂手過膝。口四十齒。目光夜發。晝乃不眴。十一歲出家。十四歲得度。嘗以十事自勵曰。體不捐沙門之表。心不違如來之制。坐不背法界之經。性不染情礙之境。足不履尼寺之塵。脅不觸居士之榻。目不視非儀之彩。舌不味過午之肴。手不什圓明之珠。宿不離衣缽之側。又嘗從牛頭忠徑山欽。問西來宗旨。皆默受印記。
(壬辰)鶴林玄素禪師入寂(智威法嗣牛頭宗第六世)
玄素。住鶴林。有僧問。如何是西來意。曰會即不會。疑即不疑。又曰。不會不疑底。不疑不會底。有僧
【現代漢語翻譯】 現代漢語譯本： 當時有六祖慧能（六祖：禪宗第六代祖師慧能）的門人智本，回答說：『這是後魏初期（後魏：南北朝時期北魏的後期，這裡指北魏孝文帝改革之後），佛法衰落的時候，有沙門曇曜，在混亂之中，用素絹單獨抄錄，得到各位祖師的名字，或許遺忘或顛倒了次序，藏在衣領中，隱藏在巖穴里，經過三十五年，到魏文成帝（文成帝：北魏文成帝拓跋濬，452年-465年）即位，佛法重新興盛，曇曜擔任僧統，於是召集各位沙門，重新商議結集，命名為《付法藏傳》。其中稍微有些差錯，就是曇曜抄錄時，因為恐懼所導致的。』 法欽，自從接受玄素的印記后，到達臨安。行走途中，在東北山下，問樵夫說：『這是什麼山？』樵夫說：『這是徑山。』於是法欽就在那裡駐錫。有僧人問：『如何是道？』法欽說：『山上有鯉魚，水底有蓬塵。』 馬祖道一（馬祖：唐代禪僧馬祖道一）派人送信到，信中畫了一個圓相。法欽打開信，在圓相中畫了一筆，又封好送回。馬祖又派智藏來問：『十二時中，以什麼為境？』法欽說：『等你回去的時候有信。』智藏說：『現在就回去。』法欽說：『傳話卻須問取曹溪（曹溪：指六祖慧能的道場）。』 澄觀，是山陰夏侯氏的兒子，字大休，身高九尺四寸，雙手下垂超過膝蓋，口有四十顆牙齒，目光夜間發亮，白天卻不眨眼。十一歲出家，十四歲得度。曾經用十件事自我勉勵說：『身體不違背沙門的儀表，心不違背如來的制度，坐不背離法界的經典，性不沾染情愛的境界，腳不踏入尼姑庵的塵土，身體不接觸居士的床榻，眼睛不看非禮儀的色彩，舌頭不品嚐過午的食物，手不玩弄圓明的珠寶，睡覺不離開衣缽的旁邊。』又曾經跟隨牛頭忠、徑山欽，詢問西來宗旨，都默默地接受了印記。
（壬辰年(公元872年)）鶴林玄素禪師圓寂（智威法嗣，牛頭宗第六世）
玄素，住在鶴林。有僧人問：『如何是西來意？』玄素說：『會即不會，疑即不疑。』又說：『不會不疑的，不疑不會的。』 有僧人...
【English Translation】 English version: At that time, Zhiben, a disciple of the Sixth Patriarch Huineng (六祖: the Sixth Ancestor of Zen Buddhism, Huineng), replied: 'This was in the early Later Wei Dynasty (後魏: the later period of the Northern Wei Dynasty during the Northern and Southern Dynasties, referring to the period after Emperor Xiaowen of Northern Wei's reforms), when Buddhism was declining. The monk Tan Yao, amidst the chaos, recorded the names of the various patriarchs on plain silk, perhaps forgetting or reversing the order, and hid them in his collar, concealed in a cave. After thirty-five years, when Emperor Wencheng of Wei (文成帝: Emperor Wencheng of Northern Wei, Tuoba Jun, 452-465 AD) ascended the throne, Buddhism flourished again. Tan Yao became the Sangha Administrator and convened the monks to re-deliberate and compile the 'Transmission of the Dharma Treasury'. There were slight errors in it, which were caused by Tan Yao's fear during the transcription.' Fa Qin, after receiving the seal of Xuan Su, arrived in Lin'an. On the way, at the foot of a mountain northeast of the city, he asked a woodcutter: 'What is this mountain?' The woodcutter said: 'This is Mount Jing.' So Fa Qin stayed there. A monk asked: 'What is the Dao?' Fa Qin said: 'There are carp on the mountain, and floating dust at the bottom of the water.' Mazu Daoyi (馬祖: Tang Dynasty Zen monk Mazu Daoyi) sent a letter with a circle drawn in it. Fa Qin opened the letter, drew a line in the circle, and sealed it back. Mazu then sent Zhi Zang to ask: 'What is the object of contemplation in the twelve periods of the day?' Fa Qin said: 'There will be a message when you return.' Zhi Zang said: 'I will return now.' Fa Qin said: 'The message must be asked from Cao Xi (曹溪: refers to the Sixth Patriarch Huineng's monastery).' Cheng Guan was the son of the Xiahou family of Shanyin, with the courtesy name Da Xiu. He was nine feet four inches tall, with hands that hung past his knees, forty teeth, and eyes that shone at night but did not blink during the day. He left home at the age of eleven and was ordained at the age of fourteen. He once encouraged himself with ten things: 'The body does not violate the appearance of a Shramana, the mind does not violate the rules of the Tathagata, sitting does not turn away from the scriptures of the Dharma Realm, the nature does not become stained by the realm of love and attachment, the feet do not tread on the dust of nunneries, the body does not touch the couches of laymen, the eyes do not look at inappropriate colors, the tongue does not taste food after noon, the hands do not play with perfect and bright pearls, and sleeping does not leave the side of the robe and bowl.' He also followed Niu Tou Zhong and Jing Shan Qin, asking about the purpose of the coming from the West, and silently received their seals.
(Ren Chen Year (872 AD)) Zen Master Xuan Su of Helin passed away (disciple of Zhi Wei, sixth generation of the Niu Tou School)
Xuan Su lived in Helin. A monk asked: 'What is the meaning of the coming from the West?' Xuan Su said: 'Understanding is not understanding, doubt is not doubt.' He also said: 'Not understanding is not doubting, not doubting is not understanding.' A monk...
扣門。素問。什麼人。曰是僧。曰非但是僧。佛來亦不著。曰佛來為什麼不著。曰無汝棲泊處。天寶壬辰十一月入寂。壽八十五。夏六十一。
(甲午)左溪玄朗法師入寂(東陽威法嗣天臺宗第七世)
玄朗。師事惠威。盡傳其道。獨處巖穴。凡三十年。宴坐左溪。因以為號。建立精舍。約而不陋。跪懺其間。心不離定。口不嘗藥。或衣弊食絕。布紙而綻。掬泉而齋。或問。萬行俱空。云何苦行。曰本無苦樂。妄習為因。眾生妄除。我苦隨盡。天寶甲午。忽一日告門人曰。吾五印道成。萬行無得。戒為心本。爾等師之。言訖而逝○李泌。字長源。京兆人。七歲知為文。玄宗召見。呼為奇童。使與太子為布衣交。乾元中。辭入衡岳。時明瓚隱居上封。人號懶殘。泌往謁之。聞其經聲。先悲愴而後悅豫。泌隱知音。因謂曰。將非避隱者。有云霄意乎。瓚唾之曰。莫相賊。莫相賊。泌色不為動。候之良久。匍匍問道。瓚曰。碎卻筆硯。方可談此。遂撥火。出芋食之。泌至中夜。復請曰。終無一言見教乎。瓚撫其背曰。好做十年宰相。后德宗朝。進禮部尚書。同平章事。封鄴侯。
王維。字摩詰。官尚書右丞。與弟縉皆篤志奉佛。不茹葷血。不衣文彩。得輞口藍田別墅。彈琴嘯詠。留連終日。母喪。上表于
【現代漢語翻譯】 現代漢語譯本： 『敲門。』『請問是誰？』『是僧人。』『不僅僅是僧人，即使是佛來了也不停留。』『佛來了為什麼不停留？』『因為這裡沒有給你棲身的地方。』天寶壬辰年（752年）十一月圓寂，享年八十五歲，僧臘六十一。
（甲午年）左溪玄朗法師圓寂（東陽威的法嗣，天臺宗第七世）。
玄朗，師從惠威，盡得其道。獨自居住在巖穴中，長達三十年。在左溪靜坐，因此以此為號。建立精舍，簡樸而不簡陋。在精舍中跪拜懺悔，心中不離禪定，口中不嘗藥物。有時衣衫破舊，食物斷絕，就用布和紙縫補，用泉水充飢。有人問：『萬行皆空，為何還要苦行？』回答說：『本來沒有苦樂，妄念習氣是苦樂的根源。眾生如果能消除妄念，我的苦也就隨之消盡。』天寶甲午年（754年），忽然有一天告訴門人說：『我五印道成，萬行皆無所得。戒律是心之根本，你們要以戒為師。』說完就圓寂了。李泌，字長源，京兆人。七歲就能寫文章，唐玄宗召見他，稱他為奇童，讓他與太子結為布衣之交。乾元年間，辭官隱居衡山。當時明瓚隱居在上封，人們稱他為懶殘。李泌前去拜訪他，聽到他誦經的聲音，先是悲傷，然後是喜悅。李泌深知他有知音之意，於是對他說：『難道避世隱居的人，沒有飛黃騰達的意願嗎？』明瓚朝他吐唾沫說：『不要互相妨害，不要互相妨害。』李泌臉色不變，等了很久，才慢慢地問道。明瓚說：『粉碎筆硯，才可以談論這些。』於是撥開火堆，拿出芋頭吃。李泌到半夜，又請求說：『始終沒有一句話教導我嗎？』明瓚撫摸著他的背說：『好好做十年宰相。』後來在唐德宗朝，官至禮部尚書，同平章事，被封為鄴侯。
王維，字摩詰，官至尚書右丞。與弟弟王縉都篤信佛教，不吃葷腥，不穿華麗的衣服。得到輞口藍田的別墅，彈琴吟詩，終日流連忘返。母親去世，上表于朝廷。
【English Translation】 English version: 'Knock, knock.' 'Who is it?' 'It is a monk.' 'Not only a monk, even if the Buddha comes, he will not stay.' 'Why doesn't the Buddha stay?' 'Because there is no place for you to dwell.' He passed away in the eleventh month of the Ren Chen year of the Tianbao era (752 AD), at the age of eighty-five, with sixty-one years as a monk.
In the Jiawu year, Dharma Master Xuanlang of Zuoxi passed away (Dongyang Wei's Dharma successor, the seventh generation of the Tiantai School).
Xuanlang served Huiwei as his teacher, fully inheriting his teachings. He lived alone in a cave for thirty years. He meditated in Zuoxi, hence the name. He established a hermitage, simple but not crude. He knelt and repented in it, his mind never leaving meditation, and his mouth never tasting medicine. Sometimes his clothes were worn out and his food was cut off, so he mended them with cloth and paper, and quenched his hunger with spring water. Someone asked: 'All practices are empty, why practice asceticism?' He replied: 'Originally there is no suffering or happiness, delusional habits are the cause. If sentient beings can eliminate delusions, my suffering will also be exhausted.' In the Jiawu year of the Tianbao era (754 AD), he suddenly told his disciples one day: 'My five seals of the Tao have been accomplished, and all practices have nothing to be gained. Precepts are the foundation of the mind, you should take them as your teacher.' After saying this, he passed away. Li Bi, styled Changyuan, was from Jingzhao. At the age of seven, he could write articles. Emperor Xuanzong summoned him and called him a prodigy, making him a commoner friend with the Crown Prince. During the Qianyuan era, he resigned and lived in seclusion in Hengshan. At that time, Ming Zan lived in seclusion on Shangfeng, and people called him Lazy Remnant. Li Bi went to visit him, and when he heard the sound of his chanting, he was first sad and then joyful. Li Bi knew that he had a kindred spirit, so he said to him: 'Could it be that those who avoid the world and live in seclusion have no intention of soaring to the clouds?' Ming Zan spat at him and said: 'Don't harm each other, don't harm each other.' Li Bi's expression did not change, and after waiting for a long time, he slowly asked. Ming Zan said: 'Crush the pen and inkstone, and then you can talk about these things.' Then he poked the fire and took out taro to eat. Li Bi asked again in the middle of the night: 'Will you never teach me a word?' Ming Zan stroked his back and said: 'Do a good job as prime minister for ten years.' Later, during the reign of Emperor Dezong of Tang, he became Minister of Rites and Co-Administrator of Affairs, and was granted the title of Marquis of Ye.
Wang Wei, styled Mojie, was an official to the position of Right Vice Minister of the Ministry of Works. He and his brother Wang Jin were both devout Buddhists, not eating meat or fish, and not wearing fancy clothes. He obtained the Wangkou Lantian villa, playing the zither and chanting poems, lingering all day long. When his mother died, he submitted a memorial to the court.
朝。請以輞川地為佛寺。在京師日。飯十數名僧。以玄譚為樂。齋中無所有。惟茶鐺藥臼經案繩床而已。退朝焚香獨坐。一心禪誦。妻亡不再娶。三十年孤處一室。屏絕塵累。臨終索筆。作別弟縉書。又與親故數幅。多勸勉奉佛修心之旨。舍筆而絕。嘗作能禪師碑云。無有可舍。是達有源。無空可住。是知空本。舉足下足。常在道場。是心是情。同歸性海。
○崇慧住天柱山
崇慧。彭州陳氏子。得法智威。乾元元年。住舒州天柱山。僧問。達磨未來時。還有佛法也無。曰未來且置。即今事作么生。曰某甲不會。乞師指示。曰萬古長空。一朝風月。良久曰。阇黎會么。曰不會。曰自己分上作么生。幹他達磨來與未來作么。他家來大似賣卜漢。見汝不會。為汝錐破卦文。才生吉㐫。盡在汝分上。一切自看。曰如何是解卜底人。曰汝才出門時。便不中也。
(庚子)荷澤神會禪師入寂(六祖旁出法嗣)
神會。住荷澤。一日鄉信至。報二親亡。會入堂白槌曰。父母俱喪。請大眾念摩訶般若。眾才集。會便打槌曰。勞煩大眾。下座。弟子光寶問。眼耳緣聲色時。為復抗行。為有回互。曰抗互且置。汝指何法。為聲色之體。曰如師所說。即無有聲色可得。曰汝若了聲色體空。亦信眼耳諸根。及與凡與
【現代漢語翻譯】 現代漢語譯本： 王維（701-761）上朝後，請求將輞川這塊地方改為佛寺。在京城的時候，他供養十幾位僧人，以談論玄學為樂。齋房中空無一物，只有茶爐、藥臼、經書案和繩床而已。退朝後就焚香獨自靜坐，一心禪修誦經。妻子去世后不再娶，三十年獨自居住在一個房間里，與世隔絕。臨終時索要筆墨，寫信與弟弟王縉告別，又給親朋好友寫了幾封信，大多是勸勉他們信奉佛、修養心性的意思。寫完后就去世了。他曾經寫過《能禪師碑》，其中說道：『沒有可以捨棄的，這是通達有之源；沒有空可以住的，這是知道空之本。舉足下足，常在道場；是心是情，同歸性海。』
○崇慧禪師住在天柱山
崇慧禪師，是彭州陳氏的兒子，從智威禪師那裡得法。唐肅宗乾元元年（758），住在舒州天柱山。有僧人問：『達磨（Bodhidharma）未來中國時，還有佛法嗎？』崇慧禪師說：『未來之事暫且放下，現在的事如何？』僧人說：『我不會，請師父指示。』崇慧禪師說：『萬古長空，一朝風月。』停頓了很久，又說：『你明白了嗎？』僧人說：『不明白。』崇慧禪師說：『自己本分上的事如何，干達磨來與不來什麼事？他來就像個賣卜的人，見你不會，為你錐破卦文，才生吉兇，全在你自己的本分上，一切自己去看。』僧人問：『如何是解卜的人？』崇慧禪師說：『你才出門的時候，就不中了。』
（唐肅宗乾元三年(760)）荷澤神會禪師圓寂（六祖慧能旁出的法嗣）
神會禪師，住在荷澤。有一天，家鄉來人送信，報告說父母去世了。神會禪師進入佛堂，敲槌說：『父母都去世了，請大眾念摩訶般若（Mahāprajñā）。』大眾才開始念，神會禪師便敲槌說：『勞煩大眾了。』然後下座。弟子光寶問：『眼耳接觸聲色時，是並列而行，還是有交替？』神會禪師說：『並列和交替暫且放下，你指的是什麼法，作為聲色的本體？』光寶說：『如師父所說，就沒有聲色可以得到。』神會禪師說：『你如果瞭解聲色本體是空，也應該相信眼耳諸根，以及凡夫和聖人，
【English Translation】 English version: Wang Wei (701-761), after attending court, requested that the area of Wangchuan be converted into a Buddhist temple. During his time in the capital, he provided meals for over a dozen monks and enjoyed discussing metaphysics. His study was sparsely furnished, containing only a tea stove, mortar, scripture desk, and rope bed. After court, he would burn incense and sit alone, dedicating himself to meditation and chanting scriptures. He did not remarry after his wife's death, living alone in a room for thirty years, secluded from worldly affairs. On his deathbed, he asked for writing materials to write a farewell letter to his younger brother, Wang Jin, and several letters to relatives and friends, mostly encouraging them to believe in Buddhism and cultivate their minds. After finishing, he passed away. He once wrote the 'Epitaph for Zen Master Neng,' which stated: 'There is nothing to abandon, this is reaching the source of existence; there is no emptiness to dwell in, this is knowing the essence of emptiness. Lifting the foot and placing the foot, one is always in the Bodhimaṇḍa (place of enlightenment); this mind and these emotions, all return to the sea of nature.'
○ Zen Master Chonghui Resided on Mount Tianzhu
Zen Master Chonghui, son of the Chen family of Pengzhou, received the Dharma from Zen Master Zhiwei. In the first year of the Qianyuan era of Emperor Suzong of Tang (758), he resided on Mount Tianzhu in Shuzhou. A monk asked: 'When Bodhidharma (達磨) had not yet come to China, was there still the Buddha Dharma?' Zen Master Chonghui said: 'Let's put aside the future; what about the present?' The monk said: 'I don't understand, please instruct me.' Zen Master Chonghui said: 'The vast sky of eternity, a fleeting breeze and moon.' After a long pause, he said: 'Do you understand?' The monk said: 'I don't understand.' Zen Master Chonghui said: 'What about your own inherent nature? What does it have to do with whether Bodhidharma comes or not? His coming is like a fortune teller; seeing that you don't understand, he pierces the trigram text for you, and good or bad fortune arises entirely from your own nature. Look at everything yourself.' The monk asked: 'What is a fortune teller?' Zen Master Chonghui said: 'The moment you step out the door, you're already wrong.'
(760) Zen Master Shenhui of Heze Passed Away (Collateral Lineage Successor of the Sixth Patriarch Huineng)
Zen Master Shenhui, resided in Heze. One day, a messenger from his hometown arrived, reporting the death of his parents. Zen Master Shenhui entered the hall and struck the gavel, saying: 'Both my parents have passed away, please let the assembly recite the Mahāprajñā (摩訶般若).' As soon as the assembly began to recite, Zen Master Shenhui struck the gavel and said: 'Thank you for your trouble.' Then he stepped down from the seat. The disciple Guangbao asked: 'When the eyes and ears come into contact with sound and form, do they proceed in parallel or is there alternation?' Zen Master Shenhui said: 'Let's put aside parallel and alternation; what Dharma are you referring to as the substance of sound and form?' Guangbao said: 'As the master says, there is no sound or form to be obtained.' Zen Master Shenhui said: 'If you understand that the substance of sound and form is empty, you should also believe in the roots of the eyes and ears, as well as ordinary people and sages,'
聖。平等如幻。抗行回互。其理昭然。寶頓領悟。上元元年五月日。中夜奄然而化。
(辛丑)慧忠禪師說法千福寺
慧忠。住南陽白崖山黨子谷。四十餘年。不下山。上元二年。肅宗以師禮迎。居千福寺。一日帝問。如何是十身調御。忠曰。檀越踏毗盧頂上行。帝曰。寡人不會。忠曰。莫認自己清凈法身。帝益不曉。
(甲辰)希遷禪師著參同契
希遷。因看肇論。至會萬物為己者其惟聖人乎。乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷不覺𥨊。夢與六祖。同乘一龜。游泳深池之內。覺而唸曰。靈龜者智也。深池者性海也。吾與祖師。同乘靈智。游性海矣。遂著參同契。曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事原是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後
步。萬物自有功。當言及用處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非遠近。迷隔山河固。謹白參玄人。光陰莫虛度。廣德二年。偶一日見負米登山者。遷問之。知為送供。因愍其勞苦。即移庵下樑端。
○慧忠國師為代宗說法
慧忠。住京城。代宗嘗問。師得何法。曰陛下還見空中一片云么。曰見。曰釘釘著懸掛著。又每問忠。忠都不視之。曰朕是大唐天子。師何以殊不顧視。曰還見虛空么。曰見。曰他還眨眼視陛下否。帝益疑駭。於是齋沐。別緻十問。一見性已后。用佈施作福否。曰無相而施合見性。二日夕作何行業。合得此道。曰無功而修合此道。三或有病難。將何道理。修行抵擬。曰無功而修。了業本空。得不動轉。四臨終時作么生得清涼。自在無疑。忠以努力自通道為對。五煩惱起時。將何止息。忠對本心湛然煩惱迴歸妙用。六見性後用持戒唸佛。求生凈土否。忠對性即是佛性即是凈土。七舍此陰了。當生何處。忠以無舍無生自在生為對。八臨終時。有花臺寶座來迎。可赴否。忠以不取相為對。九作么生得神通似佛。忠以見性如貧得寶。如民得王對。十隻依此本性修。定得作佛否。忠對定得作佛。佛亦無相。無得乃為真得。
(丙午)無
【現代漢語翻譯】 現代漢語譯本 步。萬物自有其功用。當談及用途時，事情的道理如同盒子與蓋子相合一樣自然，真理應該像箭鋒一樣直指核心。理解言語需要領會其根本宗旨，不要自己設立規矩。如果面對事物卻不能領會其中蘊含的「道」，那麼即使行走也無法知道道路在哪裡。進步不在於距離的遠近，迷惑就像山河一樣阻隔著你。謹以此告知參禪悟道的人，要珍惜光陰，不要虛度。廣德二年（764年），偶然有一天，慧遷禪師看見有人揹著米登山，詢問后得知是送去供養。於是憐憫他們的勞苦，就移動了庵堂下的梁端。
○慧忠國師為代宗（李豫，762-779年）說法
慧忠禪師住在京城。代宗（李豫，762-779年）曾經問他：『禪師您得到了什麼法？』慧忠禪師回答說：『陛下您還看見空中一片云嗎？』代宗（李豫，762-779年）說：『看見了。』慧忠禪師說：『您能用釘子把它釘住，或者用繩子把它懸掛起來嗎？』代宗（李豫，762-779年）每次問慧忠禪師問題，慧忠禪師都不看他。代宗（李豫，762-779年）說：『朕是大唐天子，禪師您為什麼這樣不顧視朕？』慧忠禪師說：『您還看見虛空嗎？』代宗（李豫，762-779年）說：『看見了。』慧忠禪師說：『虛空還眨眼看陛下您嗎？』皇帝更加疑惑和驚駭。於是齋戒沐浴，特別準備了十個問題：一、見性以後，還需要用佈施來作福嗎？慧忠禪師回答說：『無相的佈施才符合見性。』二、每天早晚應該做什麼修行，才能得到這個「道」？慧忠禪師回答說：『無功用的修行才符合這個「道」。』三、如果遇到疾病災難，應該用什麼道理來修行抵擋？慧忠禪師回答說：『無功用的修行，了悟業障本來是空，才能得到不動搖。』四、臨終的時候，怎樣才能得到清涼自在，沒有疑惑？慧忠禪師用努力自信「道」來回答。五、煩惱生起的時候，應該用什麼方法來止息？慧忠禪師回答說：『本心湛然，煩惱迴歸妙用。』六、見性后還需要持戒唸佛，求生凈土嗎？慧忠禪師回答說：『自性就是佛，自性就是凈土。』七、捨棄這個色身以後，應當生到哪裡去？慧忠禪師用無舍無生，自在生來回答。八、臨終的時候，有花臺寶座來迎接，可以去嗎？慧忠禪師用不取相來回答。九、怎樣才能得到像佛一樣的神通？慧忠禪師用見性就像貧窮的人得到寶藏，就像百姓得到君王來回答。十、只依靠這個本性來修行，一定能成佛嗎？慧忠禪師回答說：『一定能成佛，佛也沒有相，無所得才是真得。』
（丙午）無
【English Translation】 English version Step. All things have their own function. When speaking of usefulness, the principle of things is as natural as the fitting of a box and its lid, and the truth should point directly to the core like the tip of an arrow. Understanding words requires comprehending their fundamental purpose; do not establish your own rules. If one cannot comprehend the 'Dao' (道, the Way) inherent in things, then even walking will not reveal the path. Progress is not about the distance, delusion is like mountains and rivers blocking you. This is a sincere message to those who practice Chan (禪, Zen) and seek enlightenment: cherish time and do not waste it. In the second year of Guangde (廣德二年, 764 AD), by chance, Zen Master Huiqian (慧遷) saw someone carrying rice up the mountain and, upon inquiring, learned that it was for offerings. Moved by their hardship, he moved the beam under the hermitage.
○ National Teacher Huizhong (慧忠) Preaching for Emperor Daizong (代宗)
Zen Master Huizhong (慧忠) resided in the capital. Emperor Daizong (代宗, Li Yu 李豫, 762-779 AD) once asked him, 'What Dharma (法, teachings) have you attained, Master?' Zen Master Huizhong (慧忠) replied, 'Does Your Majesty still see a cloud in the sky?' Emperor Daizong (代宗, 762-779 AD) said, 'I do.' Zen Master Huizhong (慧忠) said, 'Can you nail it down or hang it up with a rope?' Every time Emperor Daizong (代宗, 762-779 AD) asked Zen Master Huizhong (慧忠) a question, Zen Master Huizhong (慧忠) did not look at him. Emperor Daizong (代宗, 762-779 AD) said, 'I am the Emperor of the Great Tang (大唐), why do you not look at me?' Zen Master Huizhong (慧忠) said, 'Do you still see the void?' Emperor Daizong (代宗, 762-779 AD) said, 'I do.' Zen Master Huizhong (慧忠) said, 'Does the void blink at Your Majesty?' The emperor became even more puzzled and astonished. Therefore, he fasted and bathed, and specially prepared ten questions: 1. After seeing one's nature, is it still necessary to perform meritorious deeds through almsgiving? Zen Master Huizhong (慧忠) replied, 'Giving without attachment aligns with seeing one's nature.' 2. What practices should one perform morning and evening to attain this 'Dao' (道, the Way)? Zen Master Huizhong (慧忠) replied, 'Cultivating without effort aligns with this 'Dao' (道, the Way).' 3. If one encounters illness or calamity, what principles should one use to cultivate and resist them? Zen Master Huizhong (慧忠) replied, 'Cultivating without effort, realizing that karmic obstacles are fundamentally empty, allows one to attain immovability.' 4. At the time of death, how can one attain coolness, freedom, and absence of doubt? Zen Master Huizhong (慧忠) answered with diligently trusting in the 'Dao' (道, the Way). 5. When afflictions arise, what method should one use to stop them? Zen Master Huizhong (慧忠) replied, 'When the original mind is clear and still, afflictions return to wondrous function.' 6. After seeing one's nature, is it still necessary to uphold precepts, recite the Buddha's name, and seek rebirth in the Pure Land? Zen Master Huizhong (慧忠) replied, 'Self-nature is Buddha, self-nature is the Pure Land.' 7. After abandoning this physical body, where should one be reborn? Zen Master Huizhong (慧忠) answered with no abandonment, no birth, and free birth. 8. At the time of death, if there is a flower platform and jeweled seat to welcome one, may one go? Zen Master Huizhong (慧忠) answered with not grasping at appearances. 9. How can one attain supernatural powers like the Buddha? Zen Master Huizhong (慧忠) answered with seeing one's nature is like a poor person obtaining treasure, like the people obtaining a king. 10. By relying solely on this inherent nature to cultivate, can one certainly become a Buddha? Zen Master Huizhong (慧忠) replied, 'One can certainly become a Buddha, but the Buddha has no form, and non-attainment is true attainment.'
(Bingwu 丙午) None
住禪師為杜鴻漸說法
無住。法嗣無法。居白崖山。專務宴寂。經累歲。學者漸至。勤請不已。自此垂誨。宰相杜鴻漸。出撫巴蜀。至益州。遣使延請至。問曰。弟子聞和尚說無憶無念莫妄三句法門。未審此三句是一是三。曰無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。時庭樹鴉鳴。漸問。師聞否。曰聞。鴉去已。又問。師聞否。曰聞。曰鴉去無聲。云何言聞。曰聞與不聞。非關聞性。有聲之時。聲塵自生。無聲之時。聲塵自滅。而此聞性不隨聲生。不隨聲滅。悟此聞性。則免聲塵流轉。當知聞無生滅。聞無去來。又問。弟子曾撰起信論疏兩卷。可稱佛法否。曰夫造章疏。皆用識心思量分別。據論文云。當知一切法。從本以來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。惟有一心。故名真如。今相公既著種種相。云何是佛法。漸起作禮曰。弟子嘗問諸大德。皆贊為不可思議。當知彼等但狥人情。師獨從理解說。是真不可思議。然云何不生。云何不滅。云何得解脫。曰見境心不起。名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。舉要而言。識心即離念。見性即解脫。離識心見性外。更有法門。證無上菩提者。無有是處。何以故。真心者。念生亦不順生。念滅亦
不依寂。不來不去。不定不亂。不取不捨。不沉不浮。無為無相。活活潑潑。平常自在。此心體畢竟不可得。觸目皆如。無非見性也。漸喜躍稱敬。自是棲心禪悅。臨終沐浴。儼朝服加僧伽黎。剃鬚發而逝。
○馬祖道一開法鐘陵
馬祖。𨽻名鐘陵開元寺。連帥路嗣恭。聆風景慕。親受宗旨。四方學者。雲集座下。示眾。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國。來至中華。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒。不自信此心之法各各有之。故楞伽經。以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善不捨惡。凈穢兩邊。俱不依怙。達罪性空。唸唸不可得。無自性故。故三界惟心。森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果亦復如是。於心所生。即名為色。知色空故。生即不生。若了此心。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦祇寧。事理俱無礙。當生即不生。僧問。如何修道。曰道不屬修。若言修得。修成還壞。即同聲聞。若言不修。即同凡夫。但盡三界心量。一念妄想。即是
【現代漢語翻譯】 現代漢語譯本 不依賴寂靜。不來也不去。不靜止也不散亂。不取也不捨。不沉沒也不漂浮。無為而無相。活潑潑地。平常而自在。這心體終究是不可得的。所見所聞都如幻象，無不是見性的體現。漸漸地歡喜、踴躍、稱讚、恭敬，自然安住于禪定的喜悅之中。臨終時沐浴，穿戴整齊的朝服，披上僧伽黎（僧侶的袈裟），剃去鬚髮而逝世。
○馬祖道一（709-788）在鐘陵開創佛法
馬祖（道一的尊稱），隸屬於鐘陵開元寺。連帥路嗣恭，仰慕他的風範，親自接受他的宗旨。四方求學者，如雲般聚集在他的座下。馬祖向大眾開示：『你們這些人，各自相信自己的心就是佛。此心就是佛心。達磨大師（菩提達摩，約公元5-6世紀），從南天竺國來到中華，傳授最上乘的一心之法，讓你們開悟。』又引用《楞伽經》的經文，來印證眾生的心地，是恐怕你們顛倒，不相信此心之法各自都有。所以《楞伽經》以佛語心為宗旨，無門為法門。求法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不取善也不捨惡，清凈和污穢兩邊，都不依賴。通達罪的本性是空，唸唸都不可得，因為沒有自性。所以說三界唯心，森羅萬象，都是一法所印證的。凡是所見之色，都是見心。心不自己見心，因為色的緣故而有。你們只要隨時言說，即事即理，都沒有障礙。菩提道果也是這樣，從心中所生，就名為色。知道色是空，生就是不生。如果明白了此心，就可以隨時穿衣吃飯，長養聖胎，順其自然地度過時光，還有什麼事呢？你們接受我的教誨，聽我的偈語：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』僧人問：『如何修道？』馬祖說：『道不屬於修。如果說修得，修成還會壞，就如同聲聞（小乘修行者）。如果說不修，就如同凡夫。只要窮盡三界的心量，一念妄想，就是。』
【English Translation】 English version Not relying on stillness. Neither coming nor going. Neither still nor chaotic. Neither taking nor abandoning. Neither sinking nor floating. Non-action and non-form. Lively and vigorous. Ordinary and at ease. This essence of mind is ultimately unattainable. Everything seen is like illusion, all is a manifestation of seeing one's nature. Gradually, joy, elation, praise, and reverence arise, naturally dwelling in the joy of Chan meditation. At the end of life, he bathed, donned formal court attire, and draped himself in the Saṃghāṭī (monk's robe), shaved his beard and hair, and passed away.
○ Mazu Daoyi (709-788) Inaugurates Dharma at Zhongling
Mazu (Daoyi's honorific title), belonged to Kaiyuan Temple in Zhongling. Military Commissioner Lu Sigong, admired his virtue and personally received his teachings. Scholars from all directions gathered under his seat like clouds. Mazu instructed the assembly: 'All of you, each believe that your own mind is Buddha. This mind is the Buddha-mind. Bodhidharma (circa 5th-6th century), came from South India to China, transmitting the supreme One-Mind Dharma, enabling you to awaken.' He also quoted the verses from the Laṅkāvatāra Sūtra to seal the minds of sentient beings, fearing that you would be deluded and not believe that this Dharma of the mind is inherent in each of you. Therefore, the Laṅkāvatāra Sūtra takes the Buddha's words on the mind as its essence, and no-gate as the Dharma-gate. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Neither grasping good nor abandoning evil, neither relying on purity nor impurity. Understanding that the nature of sin is empty, every thought is unattainable, because it has no self-nature. Therefore, it is said that the three realms are only mind, and all phenomena are sealed by one Dharma. All that is seen is seeing the mind. The mind does not see itself, it exists because of form. You only need to speak at any time, that is, event is principle, and there is no obstacle. The Bodhi fruit is also like this, born from the mind, it is called form. Knowing that form is empty, birth is non-birth. If you understand this mind, you can wear clothes and eat at any time, nourish the holy embryo, and let time pass naturally, what else is there to do? You receive my teachings, listen to my verse: 'The mind-ground speaks at any time, Bodhi is also only peaceful. Both event and principle are unobstructed, when born, it is not born.' A monk asked: 'How to cultivate the Way?' Mazu said: 'The Way does not belong to cultivation. If you say you can cultivate it, and it will be ruined when cultivation is complete, it is the same as Śrāvakas (Hinayana practitioners). If you say you don't cultivate, it is the same as ordinary people. Just exhaust the mind of the three realms, one thought of delusion, is.'
三界生死根本。但無一念。即除生死根本。即得法王無上珍寶○鄧隱峰辭。祖曰。甚處去。曰石頭去。曰石頭路滑。曰竿木隨身。逢場作戲。便去。才到石頭。即繞禪床一匝。振錫一聲。問是何宗旨。頭曰。蒼天蒼天。峰無語。回舉似祖。祖曰。汝更去問。待他有答。汝便噓兩聲。峰又去。依前問。頭乃噓兩聲。峰又無語。回舉似祖。祖曰。向汝道。石頭路滑。峰屢參二大士法席。後於祖言下相契。一日峰推車次。祖展腳在路上坐。峰曰。請師收足。祖曰。已展不縮。峰曰。已進不退。乃推車。碾損祖腳。祖歸法堂。執斧子曰。適來碾損老僧腳底出來。峰便出於祖前引頸。祖乃置斧○慧藏。本以弋獵為務。惡見沙門。因逐鹿從祖庵前過。祖迎之。藏遂問。和尚還見鹿過否。曰汝是何人。曰獵者。曰汝解射否。曰解射。曰汝一箭射幾個。曰一箭射一個。曰汝不解射。曰和尚解射否。曰解射。曰和尚一箭射幾個。曰一箭射一群。曰彼此是生命。何用射他一群。曰汝既知如是。何不自射。曰若教某甲自射。直是無下手處。曰這漢曠劫無明煩惱。今日頓息。藏擲下弓箭。投祖出家。一日在廚作務次。祖問。汝作甚麼。曰牧牛。曰作么生牧。曰一回入草去。驀鼻拽將回。曰子真牧牛。藏嘗問智藏。汝還解捉得虛空否。智藏曰捉得
。曰作么生捉。智藏以手撮虛空。藏曰。汝不解捉。智藏卻問。師兄作么生捉。藏把智藏鼻孔拽。智藏作忍痛聲。曰太煞拽人鼻孔。直欲脫去。藏曰。直須恁么捉。虛空始得。后住撫州石鞏山。常以弓箭接機○亮座主。本蜀人。頗講經論。因參祖。祖問。見說座主大講得經論。是否。曰不敢。曰將甚麼講。曰將心講。曰心如工伎兒。意如和伎者。爭解講得。亮抗聲曰。心既講不得。虛空莫講得么。曰卻是虛空講得。亮不肯。便出。將下階。祖召曰座主。亮回首。祖曰。是甚麼。亮豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作么。曰某甲所講經論。將謂無人及得。今日被大師一問。平生功業。一時冰釋。禮謝而退。乃散徒眾。隱於西山○石臼。初參祖。祖問。甚處來。曰烏臼來。曰烏臼近日有何言句。曰幾人於此茫然。曰茫然且置。悄然一句作么生。臼乃近前三步。祖曰。我有七棒寄打烏臼。你還甘否。曰和尚先吃。某甲后甘。一日僧問。臼如何是地藏手中珠。曰你手中還有么。曰不會。曰莫謾大眾。復頌曰。不識自家寶。隨他認外塵。日中逃影質。鏡里失頭人○水潦。初參祖。問如何是西來的的意。曰禮拜著。潦才禮拜。祖便與一蹋蹋倒。潦大悟。起來拊掌呵呵大笑曰。也大奇也大奇。百千三昧無量妙義。只向一毛
【現代漢語翻譯】 現代漢語譯本 問：『如何才能捉住（虛空）？』智藏（Zhi Zang）用手去抓虛空。石鞏（Shi Gong）說：『你不懂得捉。』智藏反問：『師兄你如何捉？』石鞏抓住智藏的鼻孔拽。智藏發出忍痛的聲音。石鞏說：『太用力拽人鼻孔了，都快要脫掉了。』石鞏說：『就得這樣捉，才能捉住虛空。』後來他住在撫州石鞏山，常用弓箭來接引學人。 亮座主，原本是四川人，很會講解經論。一次參拜石鞏。石鞏問：『聽說座主你很會講解經論，是嗎？』亮座主說：『不敢當。』石鞏說：『用什麼講解？』亮座主說：『用心講。』石鞏說：『心像個戲子，意像個伴奏的，怎麼能講解得了？』亮座主提高聲音說：『心既然講不得，難道虛空講得？』石鞏說：『卻是虛空講得。』亮座主不服氣，便要離開。走到臺階下時，石鞏叫道：『座主。』亮座主回頭。石鞏說：『是什麼？』亮座主豁然大悟，便禮拜。石鞏說：『你這遲鈍的阿師，禮拜什麼？』亮座主說：『我所講的經論，總以為沒人比得上，今天被大師您一問，平生的功業，一時像冰一樣融化了。』於是行禮告退，解散徒眾，隱居在西山。 石臼（Shi Jiu），最初參拜石鞏。石鞏問：『從哪裡來？』石臼說：『從烏臼（Wu Jiu）來。』石鞏說：『烏臼近日有什麼言語？』石臼說：『幾人於此茫然。』石鞏說：『茫然且放一邊，悄然一句怎麼說？』石臼於是上前三步。石鞏說：『我有七棒要寄打烏臼，你願意承受嗎？』石臼說：『和尚先吃，我后承受。』一天，有僧人問：『如何是地藏（Di Zang）手中的珠？』石臼說：『你手中還有嗎？』僧人說：『不會。』石臼說：『不要欺騙大眾。』又作偈頌說：『不識自家寶，隨他認外塵，日中逃影質，鏡里失頭人。』 水潦（Shui Lao），最初參拜石鞏，問：『如何是西來的的意（從西天來的真意）？』石鞏說：『禮拜著。』水潦剛要禮拜，石鞏就一腳把他踢倒。水潦大悟，起來拍手呵呵大笑說：『也太奇了，也太奇了，百千三昧（百千種禪定）無量妙義，只向一毛
【English Translation】 English version Asked: 'How to catch it?' Zhi Zang (Wisdom Store) used his hand to grab the void. Shi Gong (Stone Boulder) said: 'You don't know how to catch it.' Zhi Zang asked in return: 'Senior brother, how do you catch it?' Shi Gong grabbed Zhi Zang's nostrils and pulled. Zhi Zang made a sound of pain. Shi Gong said: 'You're pulling people's nostrils too hard, almost pulling them off.' Shi Gong said: 'You have to catch it like this to catch the void.' Later, he lived in Stone Boulder Mountain in Fuzhou, often using bows and arrows to receive learners. Layman Liang, originally from Sichuan, was quite skilled in explaining scriptures and treatises. Once, he visited the Patriarch. The Patriarch asked: 'I heard that you are very good at explaining scriptures and treatises, is that so?' Layman Liang said: 'I dare not claim that.' The Patriarch said: 'What do you use to explain?' Layman Liang said: 'I use the mind to explain.' The Patriarch said: 'The mind is like an actor, and the intention is like a musician. How can they explain?' Layman Liang raised his voice and said: 'Since the mind cannot explain, can the void explain?' The Patriarch said: 'The void can explain.' Layman Liang was not convinced and was about to leave. As he was going down the steps, the Patriarch called out: 'Layman.' Layman Liang turned his head. The Patriarch said: 'What is it?' Layman Liang suddenly had a great realization and bowed. The Patriarch said: 'You dull teacher, what are you bowing for?' Layman Liang said: 'The scriptures and treatises that I have been explaining, I always thought that no one could match me. Today, with one question from you, Master, my lifelong achievements have melted away like ice.' Then he bowed and retreated, disbanded his followers, and lived in seclusion in the Western Mountain. Stone Mortar (Shi Jiu), initially visited the Patriarch. The Patriarch asked: 'Where do you come from?' Stone Mortar said: 'From Crow Mortar (Wu Jiu).' The Patriarch said: 'What words have been spoken in Crow Mortar recently?' Stone Mortar said: 'Several people are at a loss here.' The Patriarch said: 'Let's put aside the being at a loss. How about a quiet sentence?' Stone Mortar then took three steps forward. The Patriarch said: 'I have seven blows to send to Crow Mortar, are you willing to accept them?' Stone Mortar said: 'Venerable Monk, you take them first, and I will accept them later.' One day, a monk asked: 'What is the pearl in the hand of Earth Treasury (Di Zang)?' Stone Mortar said: 'Do you have it in your hand?' The monk said: 'I don't know.' Stone Mortar said: 'Don't deceive the masses.' He also composed a verse saying: 'Not recognizing one's own treasure, following others to recognize external dust, escaping the shadow in the sun, losing the head in the mirror.' Water Flood (Shui Lao), initially visited the Patriarch and asked: 'What is the meaning of the coming from the West (the true meaning of coming from the West)?' The Patriarch said: 'Bowing.' As Water Flood was about to bow, the Patriarch kicked him down. Water Flood had a great realization, got up, clapped his hands, and laughed loudly, saying: 'It's too wonderful, it's too wonderful, hundreds of thousands of Samadhis (hundreds of thousands of kinds of samadhi), immeasurable wonderful meanings, only towards a hair
頭上。一時識得根源去。乃作禮而退。后告眾曰。自從一吃馬師踏。直至如今笑不休○自在。吳興李氏子。參祖發明心地。祖令送書與慧忠。忠曰。馬大師以何法示徒。曰即心即佛。忠曰。是甚麼語話。良久又問。此外更有甚麼言教。曰非心非佛。或云。不是心。不是佛。不是物。忠曰。猶較些子。曰馬大師即甚麼。未審和尚此間如何。忠曰。三點如流水。曲似刈禾鐮。在後隱伏牛山。示眾曰。即心即佛。是無病求藥句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。在曰。伏牛山下古今傳。后入滅。壽八十一○大珠。建州朱氏子。名慧海。初至江西參祖。祖問。從何處來。曰越州大云寺來。曰來此擬須何事。曰來求佛法。曰我這裡一物也無。求什麼佛法。自家寶藏不顧。拋家散走作么。曰那個是慧海寶藏。曰即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假外求。海于言下。自識本心。不繇知覺。踴躍禮謝。師事六載。后以受業師老。遂歸奉養。晦跡藏用。人莫能識。潛著頓悟入道要門論一卷。法侄玄晏。竊呈祖。祖覽訖。示眾曰。越州有大珠。圓明光透自在。無遮障處也。眾知海姓朱。迭相尋訪。時號大珠和尚○普愿。鄭州王氏子。幼慕空宗。出家受具。初習相部。及究毗尼。次游講肆。歷聽楞
【現代漢語翻譯】 現代漢語譯本 頭上。一時識得根源去。乃作禮而退。后告眾曰：『自從一吃馬師踏，直至如今笑不休。』 自在（音譯）。吳興李氏之子。參拜祖師后，明白了心地。祖師讓他送信給慧忠（人名）。慧忠說：『馬大師（馬祖道一，709-788）用什麼方法教導弟子？』他說：『即心即佛。』慧忠說：『這是什麼話？』過了很久又問：『此外還有什麼言教？』他說：『非心非佛。』或者說：『不是心，不是佛，不是物。』慧忠說：『還稍微好一點。』他說：『馬大師究竟是什麼？未審和尚您這裡如何？』慧忠說：『三點如流水，彎曲似刈禾鐮。』之後隱居在伏牛山。告誡眾人說：『即心即佛，是沒有病找藥吃；非心非佛，是用藥來對治病。』僧人問：『如何是脫灑的句子？』自在說：『伏牛山下古今傳。』之後圓寂。享年八十一歲。 大珠（音譯）。建州朱氏之子，名慧海。初到江西參拜祖師。祖師問：『從哪裡來？』他說：『從越州大云寺來。』問：『來這裡打算做什麼？』答：『來求佛法。』祖師說：『我這裡什麼也沒有，求什麼佛法？自家的寶藏不顧，離家出走幹什麼？』他說：『哪個是慧海的寶藏？』祖師說：『就是現在問我的這個，就是你的寶藏。一切都具備，沒有什麼欠缺，使用起來很自在，何必向外尋求？』慧海在言語之下，自己認識了本心，不由知覺，高興地禮拜感謝。侍奉祖師六年。後來因為受業師年老，於是回去奉養。隱藏軌跡和才能，人們都不能認識他。私下寫了《頓悟入道要門論》一卷。法侄玄晏偷偷地呈給祖師。祖師看完后，告訴眾人說：『越州有大珠，圓明光透自在，沒有遮障的地方。』眾人才知道慧海姓朱，互相尋找拜訪，當時號稱大珠和尚。 普愿（音譯）。鄭州王氏之子。從小仰慕空宗，出家受戒。最初學習相部，以及研究毗尼，之後遊歷講堂，聽講《楞
【English Translation】 English version Heads. At once recognized the source. Then bowed and retreated. Later, he told the assembly: 'Since taking a blow from Master Ma (Mazu Daoyi, 709-788), I have been laughing non-stop until now.' Zizai (transliteration). The son of the Li family of Wuxing. After visiting the Patriarch, he understood his mind-ground. The Patriarch ordered him to send a letter to Huizhong (person's name). Huizhong said, 'What method did Great Master Ma (Mazu Daoyi, 709-788) use to teach his disciples?' He said, 'The mind is the Buddha.' Huizhong said, 'What is this talk?' After a long time, he asked again, 'Besides this, what other teachings are there?' He said, 'Neither mind nor Buddha.' Or it is said, 'Not mind, not Buddha, not things.' Huizhong said, 'That's a little better.' He said, 'What exactly is Great Master Ma? I don't know what the master's place is like here?' Huizhong said, 'Three points are like flowing water, curved like a sickle for cutting rice.' Afterwards, he lived in seclusion in Funiu Mountain. He warned everyone, 'The mind is the Buddha is like seeking medicine when there is no illness; neither mind nor Buddha is using medicine to treat illness.' A monk asked, 'What is a free and easy sentence?' Zizai said, 'Funiu Mountain has been passed down from ancient times.' After that, he passed away. He lived to be eighty-one years old. Dazhu (transliteration). The son of the Zhu family of Jianzhou, named Huihai. He first went to Jiangxi to visit the Patriarch. The Patriarch asked, 'Where did you come from?' He said, 'From Dayun Temple in Yuezhou.' Asked, 'What do you plan to do here?' Answered, 'Come to seek the Buddha-dharma.' The Patriarch said, 'I have nothing here, what Buddha-dharma are you seeking? Ignoring your own treasure, what are you doing running away from home?' He said, 'Which is Huihai's treasure?' The Patriarch said, 'The one who is asking me now is your treasure. Everything is complete, nothing is lacking, and it is free to use, why seek externally?' Huihai, under the words, recognized his original mind, without knowing it, and bowed and thanked happily. He served the Patriarch for six years. Later, because his teacher was old, he went back to support him. Hiding his tracks and talents, people could not recognize him. He privately wrote a volume of 'Sudden Enlightenment to the Path.' His nephew, Xuan Yan, secretly presented it to the Patriarch. After reading it, the Patriarch told everyone, 'There is a Dazhu in Yuezhou, whose perfect light shines freely, without any obstacles.' Only then did everyone know that Huihai's surname was Zhu, and they visited each other, and at that time he was called the Dazhu monk. Puyuan (transliteration). The son of the Wang family of Zhengzhou. From childhood, he admired the Kong sect, became a monk and received precepts. At first, he studied the Xiang sect, and studied the Vinaya, then traveled to lecture halls, listening to the Leng
伽華嚴。入中百門觀。精練玄義。后參祖。頓然忘筌。得遊戲三昧。一日為眾僧行粥次。祖問。桶裡是什麼。曰這老漢合取口。作恁么語話。祖便休。自是同參。無敢詰問。
(己酉)徑山法欽禪師至京
代宗留神空門。道眾憤嫉。大曆三年九月。道士史華奏。與釋氏粗法。遂于東明觀。架刀為梯。華登躡而上。如履磴道。緇侶相顧。無敢躡者。時章敬寺沙門崇慧。奉敕于本寺庭樹間。梯架鋒刃。铦白如霜。增東明觀之梯百尺。慧跣足而登。至絕梯而止。復躡而下。如行平地。以至蹈烈火。探沸油。餐鐵葉。嚼釘線。道眾見之。駭汗掩袂而走。四眾讚仰。聲若雷電。帝遣中貴。傳宣慰勞。嘉嘆再三。賜紫衣。號曰護國三藏。尋被召。對問。師承何人。曰徑山高道僧法欽。臣之師也。臣未具戒。不敢受紫衣之賜。帝特命開壇。方羯磨。慧隱身壇上。莫知所往。帝益駭異。遂禮欽為師。遣內侍。特詔敦請。既至。帝躬迎問法。同弟子之禮。欽一日在內庭。見帝起立。帝曰。師何以起。欽曰。檀越何得向四威儀中見貧道。帝悅。賜號國一。頃之慾辭歸。帝曰。此眾生有當度者。彼眾生豈有殊乎。欽曰。實無有法。以度眾生○初法照止衡州云峰寺。嘗于僧堂食缽內。睹五色雲中一梵剎。當東北有山澗石門。復見一
【現代漢語翻譯】 現代漢語譯本 伽華嚴（未詳）。入中百門觀（未詳）。精練玄義。后參祖（未詳）。頓然忘筌（比喻得道后忘卻方法）。得遊戲三昧（在遊戲中也能保持正定）。一日為眾僧行粥次。祖問：『桶裡是什麼？』曰：『這老漢合取口。作恁么語話？』祖便休。自是同參。無敢詰問。
（己酉年）（公元769年）徑山法欽禪師至京
代宗（唐代宗，公元762-779年在位）留神空門。道眾憤嫉。大曆三年九月（公元768年）。道士史華奏。與釋氏粗法。遂于東明觀。架刀為梯。華登躡而上。如履磴道。緇侶相顧。無敢躡者。時章敬寺沙門崇慧。奉敕于本寺庭樹間。梯架鋒刃。铦白如霜。增東明觀之梯百尺。慧跣足而登。至絕梯而止。復躡而下。如行平地。以至蹈烈火。探沸油。餐鐵葉。嚼釘線。道眾見之。駭汗掩袂而走。四眾讚仰。聲若雷電。帝遣中貴。傳宣慰勞。嘉嘆再三。賜紫衣。號曰護國三藏。尋被召。對問。師承何人。曰：『徑山高道僧法欽。臣之師也。臣未具戒。不敢受紫衣之賜。』帝特命開壇。方羯磨。慧隱身壇上。莫知所往。帝益駭異。遂禮欽為師。遣內侍。特詔敦請。既至。帝躬迎問法。同弟子之禮。欽一日在內庭。見帝起立。帝曰：『師何以起？』欽曰：『檀越何得向四威儀中見貧道？』帝悅。賜號國一。頃之慾辭歸。帝曰：『此眾生有當度者。彼眾生豈有殊乎？』欽曰：『實無有法。以度眾生。』○初法照止衡州云峰寺。嘗于僧堂食缽內。睹五色雲中一梵剎。當東北有山澗石門。復見一
【English Translation】 English version Gā Huáyán (unclear). Entered the Middle Hundred Gates Contemplation (unclear). Skilled in profound meanings. Later, he consulted the Ancestor (unclear) and suddenly forgot the 'fish trap' (metaphor for forgetting the method after enlightenment). He attained the Playful Samadhi (maintaining concentration even in play). One day, while serving congee to the monks, the Ancestor asked: 'What is in the bucket?' He replied: 'This old man should shut his mouth. Why are you talking like this?' The Ancestor then stopped. From then on, his fellow practitioners dared not question him.
In the year Jiyou (769 AD), Chan Master Faqin of Jingshan arrived in the capital.
Emperor Daizong (reigned 762-779 AD) was devoted to the Buddhist teachings. The Daoist priests were resentful and jealous. In the ninth month of the third year of the Dali era (768 AD), the Daoist Shi Hua memorialized, challenging the crude methods of the Buddhists. Consequently, at the Dongming Monastery, a ladder of knives was erected. Hua ascended it, as if walking on steps. The Buddhist monks looked at each other, none daring to climb. At that time, the Shramana Chonghui of Zhangjing Monastery, following the imperial decree, erected a ladder of sharp blades like frost among the trees in the monastery courtyard, increasing the height of the ladder at Dongming Monastery by a hundred feet. Hui ascended barefoot, stopping at the end of the ladder, then descended again as if walking on flat ground, even to the point of treading on burning fire, probing boiling oil, eating iron leaves, chewing nail threads. The Daoist priests, seeing this, were terrified, covered their faces, and fled. The four assemblies praised and admired him, their voices like thunder and lightning. The Emperor sent a court official to convey his greetings and praise repeatedly, bestowing a purple robe and the title 'National Protector Tripitaka'. Soon after, he was summoned for an audience and asked who his teacher was. He replied: 'The eminent Daoist monk Faqin of Jingshan is my teacher. I have not yet received full ordination and dare not accept the gift of the purple robe.' The Emperor specially ordered the opening of an altar for the Karma ritual. Hui disappeared from the altar, and no one knew where he went. The Emperor was even more astonished and revered Qin as his teacher, sending an inner attendant to earnestly invite him. Upon his arrival, the Emperor personally welcomed him and inquired about the Dharma, treating him with the respect due to a disciple. One day, Qin was in the inner court when he saw the Emperor stand up. The Emperor said: 'Why does the Master rise?' Qin said: 'How can the benefactor see this poor monk within the four dignities?' The Emperor was pleased and bestowed the title 'National One'. After a while, Qin wanted to return. The Emperor said: 'Are these sentient beings who should be saved any different from those sentient beings?' Qin said: 'In reality, there is no Dharma with which to save sentient beings.' ○ Initially, Fazhao stayed at Yunfeng Monastery in Hengzhou. He once saw within his alms bowl in the monks' hall a Buddhist temple amidst five-colored clouds. To the northeast was a mountain stream and a stone gate. He also saw a
寺。金書其額曰。大聖竹林寺。他日復見雲中數寺。池臺樓觀。萬菩薩眾。雜處其中。大曆三年。起五會念佛道場。感祥雲彌覆。雲中復現樓閣。睹阿彌陀佛。及二菩薩。身滿虛空。復見老人謂曰。汝先發愿。于金色界。禮覲大僧。今何輒止。遂與同志啟行。四年四月。到五臺佛光寺。一如缽中所見。夜四更見一道光。從北山下來射照。照急入堂內。問眾曰。此何祥光。有僧曰。此大聖不思議光。照即尋光至寺。東北五里。果有大山。山有澗。澗北有石門。二青衣立於門首。一稱善財。一稱難陀。引照入門。北行見金門樓觀。金榜題曰大聖竹林寺。寺方二十里。一百院。皆有金地寶塔華臺玉樹。入講堂。見文殊在西。普賢在東。踞師子座。為眾說法。照前作禮。問曰。末代凡夫。未審修何法門。文殊告曰。諸修行門。無如唸佛。阿彌陀佛願力難思。汝當繫念。決取往生。時二大士同舒金臂。摩照頂授記曰。汝今以唸佛力故。畢竟證無上覺。覆命往詣諸菩薩院。巡禮竟。乃回。作禮辭退。向二青衣送至門外。照復作禮。舉頭俱失○慧忠。住牛頭。平生一衲不易。器用惟一鐺。縣令張遜謁忠問。弟子幾人。曰有三五人。曰可得見乎。忠敲禪床三下。有三虎哮吼而出。遜驚怖而退。后眾請入城。居莊嚴寺。于殿東。別創法堂
。先有古木。群鵲巢其上。工人將伐之。忠曰。此地建堂。汝等何不速去。言訖。群鵲遷巢他樹。自是學徒雲集。得法者三十四人。有安心偈曰。人法雙凈。善惡兩忘。直心真實。菩提道場。大曆三年。石室前掛鐺樹。掛衣藤。方盛夏忽枯死。四年六月日。集僧布薩訖。命侍者淨髮浴身。至夜有瑞雲。覆其精舍。空中復聞天樂聲。詰旦怡然坐化。俄風雨暴作。震折林木。復有白虹貫巖壑。茶毗。舍利不可勝計。壽八十七○道林。富陽潘氏子。母夢吞日光而有娠。及誕異香滿室。遂名香光。九歲出家。二十一受戒。后詣長安復禮法師。學華嚴經起信論。禮示以真妄頌。俾修禪那。林問曰。初云何觀。云何用心。禮久而無言。林乃三禮而退。屬法欽至闕。林造謁。遂得正法。
(庚戌)法欽禪師還徑山
法欽。在京居內。僅一年。代宗每賜繒彩。設御饌。皆不受。惟布衣蔬食。器用陶匏。如平時。相國楊綰。見而嘆曰。此方外之高士也。難得而名焉。崔趙公群。嘗問欽。弟子出家得否。欽曰。出家是大丈夫事。豈將相之所能為。群歎賞其言。已而力辭。南還舊山○西域大耳三藏。到京云。得他心通。代宗令與慧忠試驗。藏才見忠。便禮拜。立於右邊。忠問。汝得他心通耶。曰不敢。曰汝道老僧即今在甚處。曰
【現代漢語翻譯】 現代漢語譯本：先前有一棵古樹，一群喜鵲在樹上築巢。工匠要砍伐這棵樹，忠（含義：指下文中的人物）說：『這裡要建造廳堂，你們為什麼不趕快離開？』說完，一群喜鵲就遷巢到其他樹上。從此，前來學習的人聚集，得到真傳的有三十四人。有一首安心偈說：『人和法都清凈，善和惡都遺忘。真心真實不虛，菩提就在道場。』大曆三年（768年），石室前懸掛鐺樹、掛衣藤，正值盛夏卻忽然枯死。四年（769年）六月，召集僧人舉行布薩儀式完畢，命令侍者剃頭沐浴。到了晚上，有祥瑞的雲彩覆蓋他的精舍，空中又聽到天樂的聲音。第二天早晨，安詳地坐化。不久，狂風暴雨大作，震斷林木。又有白虹貫穿巖石山谷。火化后，舍利多得數不清。享年八十七歲。道林（含義：人名），是富陽潘氏的兒子，他的母親夢見吞下日光而懷孕。等到出生時，異香充滿房間，於是取名為香光。九歲出家，二十一歲受戒。後來到長安拜訪復禮法師，學習《華嚴經》、《起信論》。復禮用法師用《真妄頌》開示他，讓他修習禪定。道林問道：『最初應該如何觀想，如何用心？』復禮法師沉默很久沒有說話。道林於是行了三次禮後退下。恰逢法欽來到京城，道林前去拜見，於是得到了正法。 （庚戌年）法欽禪師返回徑山 法欽（含義：人名）在京城居住，僅僅一年。代宗（含義：唐代皇帝）多次賞賜絲綢綵緞，擺設御用膳食，他都不接受，只穿布衣吃素食，器皿用陶器瓦器，像平時一樣。相國楊綰（含義：人名）見到後感嘆說：『這是方外的高士啊，很難用名利來束縛他。』崔趙公群（含義：人名）曾經問法欽：『弟子出家可以嗎？』法欽說：『出家是大丈夫的事，哪裡是將相所能做到的。』崔趙公群讚賞他的話。不久，法欽堅決辭官，返回舊山。西域大耳三藏（含義：人名）到達京城，聲稱得到他心通。代宗命令他與慧忠（含義：人名）試驗。大耳三藏才見到慧忠，便禮拜，站在右邊。慧忠問：『你得到他心通了嗎？』大耳三藏說：『不敢。』慧忠說：『你說老僧現在在哪裡？』大耳三藏說：
【English Translation】 English version: Previously, there was an old tree, and a flock of magpies nested on it. The workers were about to cut it down. Zhong (meaning: refers to the person mentioned below) said, 'A hall is to be built here. Why don't you leave quickly?' After he spoke, the flock of magpies moved their nests to other trees. From then on, students gathered, and thirty-four people attained the true Dharma. There is a verse for peace of mind that says: 'Both person and Dharma are pure, both good and evil are forgotten. The true heart is real and not false, Bodhi is in the Bodhimanda.' In the third year of Dali (768 AD), the hanging bell tree and the hanging clothes vine in front of the stone chamber suddenly withered and died in the middle of summer. In the sixth month of the fourth year (769 AD), after gathering the monks for the Posadha ceremony, he ordered the attendants to shave his head and bathe his body. In the evening, auspicious clouds covered his monastery, and heavenly music was heard in the air. The next morning, he passed away peacefully in a seated position. Soon after, a violent storm broke out, breaking trees. A white rainbow pierced through the rocks and valleys. After cremation, the relics were countless. He lived to be eighty-seven years old. Daolin (meaning: a personal name) was the son of the Pan family of Fuyang. His mother dreamed of swallowing sunlight and became pregnant. When he was born, the room was filled with a strange fragrance, so he was named Xiangguang. He left home at the age of nine and was ordained at the age of twenty-one. Later, he went to Chang'an to visit Dharma Master Fuli and studied the Avatamsaka Sutra and the Awakening of Faith. Dharma Master Fuli instructed him with the Treatise on Truth and Falsehood, asking him to practice meditation. Daolin asked, 'How should I contemplate and use my mind at the beginning?' Dharma Master Fuli remained silent for a long time. Daolin then bowed three times and withdrew. It happened that Faqin came to the capital, and Daolin went to visit him, thus obtaining the true Dharma. （Gengxu Year）Chan Master Faqin returned to Jing Mountain Faqin (meaning: a personal name) lived in the capital for only one year. Emperor Daizong (meaning: an emperor of the Tang Dynasty) repeatedly bestowed silk and satin and set up imperial meals, but he refused to accept them. He only wore cloth clothes and ate vegetarian food, and used pottery utensils, as usual. Prime Minister Yang Wan (meaning: a personal name) sighed after seeing this, 'This is a noble person outside the world, and it is difficult to bind him with fame and fortune.' Cui Zhaogong Qun (meaning: a personal name) once asked Faqin, 'Can this disciple become a monk?' Faqin said, 'Becoming a monk is a matter for great men, how can generals and ministers do it?' Cui Zhaogong Qun admired his words. Soon after, Faqin resolutely resigned and returned to his old mountain. The Western Region Tripitaka Daer (meaning: a personal name) arrived in the capital, claiming to have obtained telepathy. Emperor Daizong ordered him to test with Huizhong (meaning: a personal name). As soon as Daer saw Huizhong, he bowed and stood on the right. Huizhong asked, 'Have you obtained telepathy?' Daer said, 'I dare not.' Huizhong said, 'Tell me, where is this old monk now?' Daer said:
和尚是一國之師。何得卻去西川看競渡。良久再問。汝道老僧即今在甚處。曰和尚是一國之師。何得卻在天津橋上。看弄猢猻。良久復問。汝道老僧只今在甚處。藏罔測。忠叱曰。這野狐精。他心通在甚麼處。一日紫璘供奉來參。忠問。甚處來。曰城南來。曰城南草作何色。曰作黃色。忠乃問童子。城南草作何色。曰作黃色。曰只這童子。亦可簾前賜紫。對御談玄。又供奉注思益經。忠曰。凡注經須會佛意始得。曰不會佛意。爭解注經。忠令侍者盛一碗水。中著七粒米。碗麵安一隻箸。問供奉。是甚麼義。供奉無語。忠曰。老僧意尚不會。何況佛意。
○馬祖道一傳法道悟
道悟。渚宮崔氏子。年十五出家。二十三受戒。三十三參希遷。頻沐指示。曾未投機。次謁慧忠。年三十四。與忠侍者應真南還。謁道一。一曰。識取自心本來是佛。不屬漸次。不假修持。體自如如。萬德圓滿。悟于言下大徹。一囑曰。汝若住持。莫離舊處。悟蒙授記。便返荊州。去郭不遠。結草為廬。
(辛亥)天然參馬祖道一
天然。本習儒業。將入長安應舉。宿于逆旅。忽夢白光滿室。占者曰。解空之祥。偶禪者曰。仁者何往。曰選官去。禪者曰。選官何如選佛。曰選佛當往何所。禪者曰。今江西馬大師出世。是選
【現代漢語翻譯】 現代漢語譯本： 和尚是一國之師，為何卻去西川觀看競渡？（競渡：賽龍舟）良久之後再次問道：『你道老僧如今身在何處？』回答說：『和尚是一國之師，為何卻在天津橋上，觀看耍猴？』良久之後又問：『你道老僧如今身在何處？』藏罔測（藏罔測：人名，此處指無法測度）。忠叱責道：『這野狐精，他心通（他心通：佛教六神通之一，指能知他人心念）在什麼地方？』一日，紫璘供奉（紫璘供奉：官名）前來參拜。忠問：『從哪裡來？』回答說：『從城南來。』問：『城南的草是什麼顏色？』回答說：『是黃色。』忠於是問童子：『城南的草是什麼顏色？』回答說：『是黃色。』忠說：『就這童子，也可以在簾前接受皇上賞賜紫衣，對皇上談論玄理。』又有供奉註解《思益經》（《思益經》：佛教經典）。忠說：『凡是註解佛經，必須領會佛的意旨才行。』回答說：『不會佛的意旨，怎麼能註解佛經？』忠令侍者盛一碗水，中間放七粒米，碗麵上放一隻筷子。問供奉：『這是什麼意思？』供奉無言以對。忠說：『老僧的意旨尚且不會，何況佛的意旨？』 馬祖道一（馬祖道一：唐代禪宗大師）傳法道悟 道悟，渚宮崔氏之子。十五歲出家，二十三歲受戒，三十三歲參拜希遷（希遷：禪宗高僧），多次得到指示，卻始終未能領悟。之後拜見慧忠（慧忠：禪宗高僧）。三十四歲時，與慧忠的侍者應真一同南歸，拜見道一。道一說：『認識到自己的心本來就是佛，不屬於漸修，不假借修持，本體自然如如不動，萬種功德圓滿。』道悟在言語之下大徹大悟。道一囑咐說：『你如果主持寺廟，不要離開原來的地方。』道悟接受了授記，便返回荊州。在離城不遠的地方，結草為廬。 （辛亥年(771)）天然參拜馬祖道一 天然，原本學習儒業，將要前往長安參加科舉考試。住在旅店裡，忽然夢見白光充滿房間。占卜的人說：『這是理解空性的吉祥之兆。』恰巧有禪者問：『仁者要到哪裡去？』回答說：『選官去。』禪者說：『選官怎麼比得上選佛？』回答說：『選佛應當前往何處？』禪者說：『如今江西馬大師（馬大師：指馬祖道一）出世，就是選佛的地方。』
【English Translation】 English version: A monk is a teacher of the nation. Why would he go to Xichuan to watch dragon boat races? After a long pause, he asked again, 'Where do you say this old monk is right now?' He replied, 'The monk is a teacher of the nation. Why is he on the Tianjin Bridge, watching monkey performances?' After another long pause, he asked again, 'Where do you say this old monk is right now?' Cang Wangce (Cang Wangce: a name, here meaning immeasurable). Zhong scolded, 'This wild fox spirit, where is his telepathy?' One day, Zilin Gongfeng (Zilin Gongfeng: an official title) came to visit. Zhong asked, 'Where do you come from?' He replied, 'From the south of the city.' Zhong asked, 'What color is the grass south of the city?' He replied, 'It's yellow.' Zhong then asked the boy, 'What color is the grass south of the city?' He replied, 'It's yellow.' Zhong said, 'Even this boy can be granted purple robes before the emperor and discuss profound principles.' Another Gongfeng was annotating the Siyi Jing (Siyi Jing: a Buddhist scripture). Zhong said, 'Whenever annotating scriptures, one must understand the Buddha's intention.' He replied, 'If one doesn't understand the Buddha's intention, how can one annotate scriptures?' Zhong ordered the attendant to fill a bowl with water, put seven grains of rice in the middle, and place a chopstick on top of the bowl. He asked the Gongfeng, 'What does this mean?' The Gongfeng was speechless. Zhong said, 'I don't even understand my own intention, let alone the Buddha's intention.' Mazu Daoyi (Mazu Daoyi: a Chan master of the Tang Dynasty) transmits the Dharma to Daowu Daowu was the son of the Cui family of Zhugong. He left home at the age of fifteen, was ordained at twenty-three, and visited Xiqian (Xiqian: a Chan Buddhist monk) at thirty-three. He received instructions many times, but never understood. Later, he visited Huizhong (Huizhong: a Chan Buddhist monk). At the age of thirty-four, he returned south with Huizhong's attendant Yingzhen to visit Daoyi. Daoyi said, 'Recognize that your own mind is originally Buddha, it does not belong to gradual cultivation, it does not rely on practice, the body is naturally unmoving, and all virtues are complete.' Daowu had a great enlightenment upon hearing these words. Daoyi instructed, 'If you preside over a temple, do not leave the old place.' Daowu accepted the prediction and returned to Jingzhou. Not far from the city, he built a thatched hut. (Xin Hai year (771)) Tianran visits Mazu Daoyi Tianran originally studied Confucianism and was about to go to Chang'an to take the imperial examination. He stayed in an inn and suddenly dreamed that the room was filled with white light. The diviner said, 'This is an auspicious sign of understanding emptiness.' Coincidentally, a Chan monk asked, 'Where are you going, benevolent one?' He replied, 'To select an official.' The Chan monk said, 'How can selecting an official compare to selecting a Buddha?' He replied, 'Where should one go to select a Buddha?' The Chan monk said, 'Now Master Ma (Master Ma: referring to Mazu Daoyi) has appeared in Jiangxi, which is the place to select a Buddha.'
佛之場。仁者可往。遂抵江西。才見馬祖。便以手托幞頭額。祖顧視。良久曰。南嶽石頭。是汝師也。復抵石頭。仍以手托額。頭曰。著槽廠去。然禮謝。入行者房。隨次執㸑役。凡三年。忽一日頭告眾曰。來日刬佛殿前草。至來日。大眾各備鍬钁刬草。獨然以盆盛水。胡跪頭前。頭笑之。便與剃髮。又為說戒。然掩耳而出。再往江西。路逢一老人。與一童子。然問。公住何處。曰上是天。下是地。曰忽遇天崩地陷。又作么生。曰蒼天蒼天。童子噓一聲。然曰。非父不生其子。老人便與童子。入山去。然到祖處。未參禮。便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報祖。祖躬入堂。視之曰。我子天然。然即下地禮拜曰。謝師賜法號。因名天然。祖問。甚處來。曰石頭。曰石頭路滑。還跶倒汝么。曰若跶倒即不來也。乃杖錫觀方。后居丹霞山○智藏。䖍化廖氏子。出家受具戒。有相者。睹其殊表。謂之曰。師骨氣非凡。當爲法王輔佐。遂往佛跡巖。參禮馬祖。為入室弟子。一日祖謂藏曰。子何不看經。曰經豈異耶。曰然雖如此。汝向後為人也須得。曰智藏病思自養。敢言為人。曰子末年必興於世。藏便禮拜。屬路嗣恭。延祖開法時。藏請回郡。祖付以袈裟。后住䖍州西堂○智堅。初與普愿智常行腳時。路逢一虎各從虎
【現代漢語翻譯】 現代漢語譯本： 佛之場（佛陀的道場）。仁者可以前往。於是到達江西，才見到馬祖（禪宗大師）。便用手托著幞頭（一種頭巾）的額頭部分。馬祖看著他，過了很久說：『南嶽石頭（石頭希遷禪師），是你的老師。』又去拜訪石頭希遷禪師，仍然用手托著額頭。石頭說：『去槽廠幹活去。』丹霞天然於是行禮感謝，進入行者（修行人）的房間，隨著次序做燒火做飯的雜役，總共三年。忽然有一天，石頭告訴大家說：『明天鏟佛殿前的草。』到了第二天，大眾各自準備鍬和鋤頭剷草，只有丹霞天然用盆盛水，跪在石頭面前。石頭笑著為他剃髮，又為他說戒。丹霞天然捂著耳朵跑了出去，再次前往江西。路上遇到一位老人和一個童子。丹霞天然問：『您住在哪裡？』老人說：『上是天，下是地。』丹霞天然說：『如果遇到天崩地陷，又該怎麼辦？』老人說：『蒼天蒼天。』童子噓了一聲。丹霞天然說：『不是父親不能生出這樣的兒子。』老人便和童子一起進山去了。丹霞天然到達馬祖處，沒有參拜，便進入僧堂內，騎在聖僧的脖子上坐著。當時大眾驚愕，趕緊報告馬祖。馬祖親自進入僧堂，看到后說：『我的兒子天然。』丹霞天然立刻下地禮拜說：『感謝師父賜予法號。』因此得名天然。馬祖問：『從哪裡來？』答：『石頭。』馬祖說：『石頭路滑，有沒有摔倒你？』答：『如果摔倒了，就不會來了。』於是拄著錫杖遊歷四方，後來住在丹霞山。 智藏，虔化廖氏的兒子，出家受了具足戒。有相面的人，看到他非凡的相貌，對他說：『師父的骨骼氣度非凡，應當做法王的輔佐。』於是前往佛跡巖，參拜馬祖，成為入室弟子。一天，馬祖對智藏說：『你為什麼不看經？』智藏說：『經書難道有什麼不同嗎？』馬祖說：『即使如此，你以後為人說法也是必須的。』智藏說：『智藏只想養病，不敢說為人說法。』馬祖說：『你晚年必定興盛於世。』智藏便禮拜。等到路嗣恭邀請馬祖開法時，智藏請求回到郡里。馬祖把袈裟交付給他，後來智藏住在虔州西堂。 智堅，當初與普愿、智常一起遊方時，路上遇到一隻老虎，各自躲避老虎。
【English Translation】 English version: Fo-chih-ch'ang (Buddha's field). A virtuous person may go there. Then he arrived at Jiangxi and only then did he see Ma-tsu (a Chan master). He then used his hand to support the forehead part of his putou (a kind of headscarf). Ma-tsu looked at him and said after a long time: 'Nan-yueh Shih-t'ou (Shih-t'ou Hsi-ch'ien), is your teacher.' He then visited Shih-t'ou. He still supported his forehead with his hand. Shih-t'ou said: 'Go to the trough factory to work.' Tan-hsia Jan-ran then bowed and thanked him, entered the room of the practitioner, and did chores such as cooking and burning firewood in order, for a total of three years. Suddenly one day, Shih-t'ou told everyone: 'Tomorrow, mow the grass in front of the Buddha Hall.' The next day, the crowd prepared hoes and shovels to mow the grass, but only Tan-hsia Jan-ran filled a basin with water and knelt in front of Shih-t'ou. Shih-t'ou smiled and shaved his head, and then gave him precepts. Tan-hsia Jan-ran covered his ears and ran out, and went to Jiangxi again. On the way, he met an old man and a boy. Tan-hsia Jan-ran asked: 'Where do you live?' The old man said: 'Above is the sky, and below is the earth.' Tan-hsia Jan-ran said: 'If the sky collapses and the earth sinks, what should I do?' The old man said: 'Heavens, heavens.' The boy sighed. Tan-hsia Jan-ran said: 'A father cannot give birth to such a son.' The old man then went into the mountains with the boy. Tan-hsia Jan-ran arrived at Ma-tsu's place, and without paying homage, he entered the monks' hall and sat on the neck of the holy monk. At that time, the crowd was shocked and quickly reported to Ma-tsu. Ma-tsu personally entered the hall, saw it, and said: 'My son is natural.' Tan-hsia Jan-ran immediately got off the ground and bowed, saying: 'Thank you, Master, for giving me the Dharma name.' Therefore, he was named Jan-ran. Ma-tsu asked: 'Where did you come from?' He replied: 'Shih-t'ou.' Ma-tsu said: 'The road to Shih-t'ou is slippery, did you fall?' He replied: 'If I had fallen, I would not have come.' So he traveled around with a tin staff, and later lived in Tan-hsia Mountain. Chih-tsang, the son of the Liao family of Ch'ien-hua, became a monk and received the complete precepts. A physiognomist, seeing his extraordinary appearance, said to him: 'Master's bones and temperament are extraordinary, and he should be the assistant of the Dharma King.' So he went to Fo-chi Rock to pay homage to Ma-tsu and became an indoor disciple. One day, Ma-tsu said to Chih-tsang: 'Why don't you read the scriptures?' Chih-tsang said: 'Are the scriptures different?' Ma-tsu said: 'Even so, you must preach to others in the future.' Chih-tsang said: 'Chih-tsang only wants to recuperate and dare not say that he will preach to others.' Ma-tsu said: 'You will surely prosper in the world in your later years.' Chih-tsang then bowed. When Lu Ssu-kung invited Ma-tsu to open the Dharma, Chih-tsang requested to return to the county. Ma-tsu handed him the kasaya, and later Chih-tsang lived in the Western Hall of Ch'ien-chou. Chih-chien, when he was traveling with P'u-yuan and Chih-ch'ang, they met a tiger on the road, and each avoided the tiger.
邊過了。愿問常。適來見虎。似個甚麼。常曰。似個貓兒。常卻問堅。堅曰。似個狗子。又問愿。愿曰。我見是個大蟲。一日堅吃飯次。愿收生飯。乃曰生聻。堅曰無生。愿曰。無生猶是末。願行數步。堅召曰長老。愿回頭曰作么。堅曰。莫道是末。堅后住杉山。
(壬子)法照大師往生凈土
大曆五年。法照復與五十僧。往詣金剛窟。忽睹眾寶宮殿。文殊普賢。及萬菩薩。照方作禮。舉頭皆失。后復于華嚴院。念二大士記我往生。乃一心念佛。忽見佛陀波利。謂曰。汝華臺已生。后三年華開矣。汝見竹林諸寺。何不使群生共知之。照因命匠。刻石為圖。于見處。建竹林寺。既畢。謂眾曰。吾事畢矣。數日別眾。坐逝○寶通。潮州楊氏子。號大顛。初參希遷。遷問。那個是汝心。曰見言語者是。遷便喝出。經旬日。通卻問。前者既不是。除此外何者是心。曰除卻揚眉瞬目。將心來。曰無心可將來。曰元來有心。何言無心。無心盡同謗。通於言下大悟。異日侍立次。遷問。汝是參禪僧。是州縣白蹋僧。曰是參禪僧。曰何者是禪。曰揚眉瞬目。曰除卻揚眉瞬目外。將你本來面目呈看。曰請和尚除揚眉瞬目外。鑒某甲。曰我除竟。曰將呈和尚了也。曰汝既將呈我心如何。曰不異和尚。曰不關汝事。曰本無物。曰
【現代漢語翻譯】 現代漢語譯本： 邊某過去了。愿某問常某：『剛才我看見一隻老虎，它像個什麼？』常某說：『像隻貓。』常某反過來問堅某，堅某說：『像只小狗。』又問愿某，愿某說：『我看見的是一隻大蟲（老虎）。』有一天，堅某正在吃飯，愿某收回（化緣得來的）剩餘飯食，於是說：『是生的嗎？』堅某說：『沒有生的。』愿某說：『沒有生的，這還是末（微不足道）。』愿某走了幾步，堅某叫住他，說：『長老！』愿某回頭問：『做什麼？』堅某說：『不要說這是末（微不足道）。』堅某後來住在杉山。
（壬子年（832年））法照大師往生凈土
大曆五年（770年），法照再次與五十位僧人，前往金剛窟。忽然看見眾寶宮殿，文殊菩薩（Manjusri）普賢菩薩（Samantabhadra），以及萬位菩薩。法照正要作禮，抬頭一看，全都消失了。後來又在華嚴院，唸誦二位大士（文殊、普賢）記述我往生的事，於是專心念佛。忽然看見佛陀波利（Buddhapali），對他說：『你的華臺已經產生，三年後就會開放。你看見竹林諸寺，為什麼不讓眾生都知道呢？』法照於是命令工匠，刻石為圖，在看見的地方，建立竹林寺。寺廟建成后，告訴眾人說：『我的事已經完成了。』幾天後與眾人告別，坐化圓寂。寶通，潮州楊氏之子，號大顛。最初參拜希遷（Xiqian），希遷問：『哪個是你的心？』（寶通）說：『看見說話的就是。』希遷便大喝一聲趕他出去。過了十天，寶通反過來問：『先前那個既然不是，除了此外，哪個是心？』（希遷）說：『除了揚眉瞬目之外，把你的心拿來。』（寶通）說：『沒有心可以拿來。』（希遷）說：『原來有心，為什麼說無心？說無心就等同於誹謗。』寶通在言語之下大悟。有一天侍立在（希遷）旁邊，希遷問：『你是參禪的僧人，還是州縣裡白吃白喝的僧人？』（寶通）說：『是參禪的僧人。』（希遷）說：『什麼是禪？』（寶通）說：『揚眉瞬目。』（希遷）說：『除了揚眉瞬目之外，把你的本來面目呈上來看看。』（寶通）說：『請和尚除了揚眉瞬目之外，鑑別我。』（希遷）說：『我已經除掉了。』（寶通）說：『已經呈給和尚了。』（希遷）說：『你既然已經呈給我了，我的心如何？』（寶通）說：『不異於和尚。』（希遷）說：『不關你的事。』（寶通）說：『本來就什麼都沒有。』（希遷）說：
【English Translation】 English version: Bian passed by. Yuan asked Chang: 'Just now I saw a tiger, what does it look like?' Chang said: 'It looks like a cat.' Chang then asked Jian, Jian said: 'It looks like a puppy.' He also asked Yuan, Yuan said: 'What I saw was a big worm (tiger).' One day, Jian was eating, Yuan collected the leftover rice (from alms), and then said: 'Is it raw?' Jian said: 'There is no raw.' Yuan said: 'No raw, this is still the end (insignificant).' Yuan took a few steps, Jian stopped him and said: 'Elder!' Yuan turned around and asked: 'What are you doing?' Jian said: 'Don't say it's the end (insignificant).' Jian later lived in Shanshan.
(Renzi year (832 AD)) Master Fazhao was reborn in the Pure Land
In the fifth year of Dali (770 AD), Fazhao again went to the Vajra Cave with fifty monks. Suddenly, he saw palaces of many treasures, Manjusri Bodhisattva (Manjusri), Samantabhadra Bodhisattva (Samantabhadra), and ten thousand Bodhisattvas. Fazhao was about to salute, but when he looked up, they all disappeared. Later, in the Huayan Temple, he recited the two great masters (Manjusri and Samantabhadra) recording my rebirth, so he concentrated on reciting the Buddha's name. Suddenly, he saw Buddhapali (Buddhapali), who said to him: 'Your lotus pedestal has been formed, and it will open in three years. You see the temples in the Bamboo Forest, why don't you let all beings know about it?' Fazhao then ordered craftsmen to carve stones into pictures, and built the Bamboo Forest Temple where he saw it. After the temple was completed, he told everyone: 'My work is done.' A few days later, he said goodbye to everyone and passed away peacefully while sitting. Baotong, the son of the Yang family in Chaozhou, was named Dadian. He first visited Xiqian (Xiqian), who asked: 'Which is your mind?' (Baotong) said: 'The one who sees and speaks is.' Xiqian shouted and drove him out. After ten days, Baotong asked in return: 'Since the previous one is not, besides that, which is the mind?' (Xiqian) said: 'Apart from raising your eyebrows and blinking, bring your mind.' (Baotong) said: 'There is no mind to bring.' (Xiqian) said: 'Originally there is a mind, why say no mind? Saying no mind is tantamount to slander.' Baotong had a great enlightenment under the words. One day, standing beside (Xiqian), Xiqian asked: 'Are you a Chan monk, or a monk who eats and drinks for free in the state and county?' (Baotong) said: 'I am a Chan monk.' (Xiqian) said: 'What is Chan?' (Baotong) said: 'Raising eyebrows and blinking.' (Xiqian) said: 'Apart from raising eyebrows and blinking, show me your original face.' (Baotong) said: 'Please, Master, apart from raising eyebrows and blinking, identify me.' (Xiqian) said: 'I have already removed it.' (Baotong) said: 'It has already been presented to the Master.' (Xiqian) said: 'Since you have presented it to me, what about my mind?' (Baotong) said: 'Not different from the Master.' (Xiqian) said: 'It's none of your business.' (Baotong) said: 'Originally there is nothing.' (Xiqian) said:
汝亦無物。曰既無物即真物。曰真物不可得。汝心見量如此。大須護持。一日通問。道有道無俱是謗。請師除。曰一物亦無。除個甚麼。遷卻問。並卻咽喉唇吻道將來。曰無這個。曰若恁么。汝只得入門。
(癸丑)惟儼參希遷禪師
惟儼。絳州韓氏子。自幼不與群兒伍。往往獨坐。如念如思。出家受具。博通經論。嚴持戒律。一日嘆曰。大丈夫當離法自凈。誰能屑屑事細行於巾布耶。首參石頭。問三乘十二分教。某甲粗知。嘗聞南方直指人心見性成佛。實未明瞭。伏望和尚慈悲指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。儼罔措。頭曰。子因緣不在此。且往馬大師處去。儼便往參祖。仍伸前問。祖曰。我有時教伊揚眉瞬目。有時不教伊揚目瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。儼于言下契悟。便禮拜。祖曰。你見甚道理。便禮拜。曰某甲在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持○天然。辭馬祖。遊方。居天臺華頂峰三年。往徑山。禮法欽。又至京謁慧忠。一見便展坐具。忠曰。不用不用。然退後。忠曰。如是如是。然卻進前。忠曰。不是不是。然乃繞忠一匝便出。忠曰。去聖時遙。人多懈怠。三十年後。覓此漢。也難得○普愿寶云智常智
【現代漢語翻譯】 現代漢語譯本 你也沒有任何東西。』僧人說：『既然什麼都沒有，那就是真東西。』石頭禪師說：『真東西是不可得的。』你的心量見解就是這樣，要好好守護保持。有一天，僧人來請教，說：『說道有、說道無，都是誹謗，請禪師去除。』石頭禪師說：『一物都沒有，去除什麼？』僧人改變問法，閉上咽喉唇舌，要怎麼說呢？石頭禪師說：『沒有這個。』僧人說：『如果這樣，我只能算剛入門。』
（癸丑年(833)）惟儼參拜希遷禪師
惟儼（？-842），絳州韓氏之子。從小就不和同伴玩耍，常常獨自坐著，像在思考什麼。出家受戒后，博通經論，嚴格遵守戒律。一天嘆息說：『大丈夫應當離開外在的法相，自我清凈，誰能拘泥於擦拭巾布這些細微的行為呢？』首先參拜石頭希遷禪師，問道：『三乘十二分教（佛教的各種教義分類），我大致瞭解。曾聽說南方禪宗直指人心，見性成佛，實在不明白。希望和尚慈悲指示。』石頭禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』惟儼不知所措。石頭禪師說：『你的機緣不在這裡，先去馬祖道一禪師那裡吧。』惟儼就去參拜馬祖，仍然提出之前的問題。馬祖說：『我有時教他揚眉瞬目，有時不教他揚眉瞬目，有時揚眉瞬目是對的，有時揚眉瞬目是不對的。你怎麼辦？』惟儼在言下領悟，便禮拜。馬祖說：『你見到了什麼道理，便禮拜？』惟儼說：『我在石頭禪師那裡，就像蚊子叮鐵牛，無處下口。』馬祖說：『你既然這樣，好好守護保持。』○天然禪師，辭別馬祖，四處遊歷，在天臺山華頂峰住了三年。前往徑山，禮拜法欽禪師，又到京城拜見慧忠國師。慧忠國師一見他，就展開坐具。慧忠國師說：『不用不用。』天然禪師退後。慧忠國師說：『如是如是。』天然禪師卻又上前。慧忠國師說：『不是不是。』天然禪師繞著慧忠國師轉了一圈就出去了。慧忠國師說：『離聖人的時代已經很久遠了，人們大多懈怠。三十年後，要找到這樣的人，也很難了。』○普愿、寶云、智常、智。
【English Translation】 English version 『You also have nothing.』 The monk said, 『Since there is nothing, then that is the true thing.』 Shitou (meaning: Stone Head) said, 『The true thing cannot be obtained.』 Your mind's understanding is like this, you must protect and maintain it well. One day, the monk came to ask, saying, 『To say there is, to say there is not, are both slander, please remove them, Master.』 Shitou said, 『There is not a single thing, what is there to remove?』 The monk changed his question, closing his throat, lips, and tongue, how would you say it? Shitou said, 『There is no such thing.』 The monk said, 『If that's the case, I can only be considered to have just entered the gate.』
(Gui Chou Year (833 AD)) Wei Yan (name of a monk) visited Zen Master Xiqian (name of a Zen master)
Wei Yan (?-842 AD), son of the Han family of Jiangzhou. From childhood, he did not play with other children, often sitting alone, as if thinking about something. After leaving home and receiving the precepts, he was well-versed in scriptures and treatises, and strictly observed the precepts. One day, he sighed and said, 『A great man should leave external dharmas and purify himself. Who can be meticulous in trivial matters such as wiping cloths?』 He first visited Shitou Xiqian (Zen master's name), asking about the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist teachings), which he roughly understood. He had heard that the Southern Zen school directly points to the human mind, seeing one's nature and becoming a Buddha, but he did not really understand it. He hoped that the Abbot would compassionately instruct him. Shitou said, 『Like that is not okay, not like that is not okay, like that and not like that are all not okay. What do you do?』 Wei Yan was at a loss. Shitou said, 『Your affinity is not here, go to Master Mazu Daoyi (Zen master's name) first.』 Wei Yan then went to visit Mazu, still asking the previous question. Mazu said, 『Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes raising his eyebrows and blinking is right, sometimes raising his eyebrows and blinking is not right. What do you do?』 Wei Yan understood under the words and bowed. Mazu said, 『What principle did you see that you bowed?』 Wei Yan said, 『At Shitou's place, I was like a mosquito biting an iron ox, with no place to start.』 Mazu said, 『Since you are like this, protect and maintain yourself well.』 ○ Zen Master Tianran (name of a Zen master) bid farewell to Mazu and traveled around, living on the Huading Peak of Mount Tiantai for three years. He went to Mount Jing and paid homage to Zen Master Faqin (name of a Zen master), and then went to the capital to visit National Teacher Huizhong (name of a Zen master). As soon as National Teacher Huizhong saw him, he spread out his sitting mat. National Teacher Huizhong said, 『No need, no need.』 Tianran stepped back. National Teacher Huizhong said, 『Thus, thus.』 Tianran stepped forward again. National Teacher Huizhong said, 『Not thus, not thus.』 Tianran circled National Teacher Huizhong once and left. National Teacher Huizhong said, 『It has been a long time since the age of the saints, and people are mostly lazy. After thirty years, it will be difficult to find such a person.』 ○ Pu Yuan, Bao Yun, Zhi Chang, Zhi.
堅四人。離馬祖處。各謀住庵。于中路相別次。愿插下拄杖曰。道得也被這個礙。道不得也被這個礙。常拽拄杖。打愿一下曰。也只是這個王老師。說甚礙不礙。云曰。只此一句語。大播天下。常曰。還有不播者么。云曰有。常曰。作么生是不播者。云作掌勢。又四人同吃茶。云提起茶盞曰。世界未成時。便有這個。愿曰。今人祇識這個。未識世界。常曰是。愿曰。師兄莫同此見么。常卻拈起盞曰。向世界未成時。道得么。愿作掌勢。常以面作承掌勢。云后住魯祖山。
(乙卯)惟儼還石頭
惟儼。侍奉馬祖凡三年。一日祖問曰。子近日見處作么生。曰面板脫略盡。惟有一真實。曰子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾。束取肚皮。隨處住山去。曰惟儼又是何人。敢言住山。曰不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。儼乃辭返石頭。一日在石上座。頭問。汝在這裡作么。曰一物不為。曰恁么即閑坐也。曰若閑坐即為也。曰汝道不為。不為個甚麼。曰千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可明。他日頭謂曰。言語動用沒交涉。曰非言語動用。亦沒交涉。曰我這裡針劄不入。曰我這裡
【現代漢語翻譯】 現代漢語譯本 四個人（堅等）離開馬祖（Mazu，禪宗大師）處所，各自計劃去隱居茅庵。在中途分別時，愿禪師插下拄杖說：『說得對也被這個（拄杖）阻礙，說不對也被這個（拄杖）阻礙。』常禪師隨即拽起拄杖，打愿禪師一下，說：『也只是這個王老師（指馬祖），說什麼礙不礙。』云禪師說：『僅僅這一句話，就能傳遍天下。』常禪師說：『還有不能傳遍的嗎？』云禪師說：『有。』常禪師說：『怎樣是不能傳遍的？』云禪師做了個手掌的姿勢。之後四人一同喝茶，云禪師提起茶盞說：『世界未形成時，便有這個（茶盞）。』愿禪師說：『現在的人只認識這個（茶盞），不認識世界。』常禪師說是。愿禪師說：『師兄莫非也同意這種看法？』常禪師卻拿起茶盞說：『在世界未形成時，說得出（這個茶盞）嗎？』愿禪師做了個手掌的姿勢。常禪師用面部表情做了個承接手掌的姿勢。云禪師後來住在魯祖山。
（乙卯年(835)）惟儼禪師返回石頭（希遷）處
惟儼禪師侍奉馬祖三年。一天，馬祖問他說：『你最近的見解如何？』惟儼禪師說：『面板脫落殆盡，唯有一真實。』馬祖說：『你的所得，可以說是與心體相合，佈於四肢。既然如此，用三條竹篾，束住肚皮，隨處住山去吧。』惟儼禪師說：『惟儼又是何人，敢說住山？』馬祖說：『不然。沒有常行而不住，沒有常住而不行。想要增益也無所增益，想要作為也無所作為。應該做舟船，不要久留在此。』惟儼於是告辭返回石頭希遷處。一天，在石頭上打坐，石頭問：『你在這裡做什麼？』惟儼禪師說：『一物不為。』石頭說：『這麼說就是閑坐了？』惟儼禪師說：『如果閑坐就是有所爲了。』石頭說：『你說不為，不為的是什麼？』惟儼禪師說：『千聖也不識。』石頭用偈語讚歎說：『從來共住不知名，任運相將祇么行。自古上賢猶不識，造次凡流豈可明。』他日，石頭對他說：『言語動用沒交涉。』惟儼禪師說：『非言語動用，也沒交涉。』石頭說：『我這裡針扎不入。』惟儼禪師說：『我這裡……』
【English Translation】 English version The four people (Jian, etc.) left Mazu's (Mazu, a Zen master) place, each planning to live in a hermitage. When they parted on the way, Zen Master Yuan planted his staff and said, 'Speaking correctly is also obstructed by this (staff), and speaking incorrectly is also obstructed by this (staff).' Zen Master Chang then grabbed the staff and hit Zen Master Yuan, saying, 'It's just this Teacher Wang (referring to Mazu), what is there to say about obstruction or non-obstruction?' Zen Master Yun said, 'Just this one sentence can spread throughout the world.' Zen Master Chang said, 'Is there anything that cannot be spread?' Zen Master Yun said, 'Yes.' Zen Master Chang said, 'What is it that cannot be spread?' Zen Master Yun made a gesture with his palm. Afterwards, the four people drank tea together, and Zen Master Yun picked up the teacup and said, 'Before the world was formed, there was this (teacup).' Zen Master Yuan said, 'People today only recognize this (teacup), but do not recognize the world.' Zen Master Chang said yes. Zen Master Yuan said, 'Brother, do you not agree with this view?' Zen Master Chang then picked up the teacup and said, 'Can you speak of (this teacup) before the world was formed?' Zen Master Yuan made a gesture with his palm. Zen Master Chang made a gesture with his face to receive the palm. Zen Master Yun later lived on Mount Luzu.
In the year Yimao (835), Zen Master Weiyan returned to Shitou (Xiqian)'s place.
Zen Master Weiyan served Mazu for three years. One day, Mazu asked him, 'What is your understanding recently?' Zen Master Weiyan said, 'The skin has completely fallen off, and there is only one truth.' Mazu said, 'What you have attained can be said to be in harmony with the essence of the mind and spread throughout the four limbs. Since this is the case, use three strips of bamboo to bind your belly and live in the mountains wherever you go.' Zen Master Weiyan said, 'Who is Weiyan to dare to say he will live in the mountains?' Mazu said, 'No. There is no constant movement without dwelling, and no constant dwelling without movement. There is nothing to be gained by wanting to gain, and nothing to be done by wanting to do. You should make a boat and not stay here for long.' Weiyan then bid farewell and returned to Shitou Xiqian's place. One day, while sitting on a stone, Shitou asked, 'What are you doing here?' Zen Master Weiyan said, 'Not doing a single thing.' Shitou said, 'So you are sitting idly?' Zen Master Weiyan said, 'If I am sitting idly, then I am doing something.' Shitou said, 'You say you are not doing, what is it that you are not doing?' Zen Master Weiyan said, 'Even the thousand sages do not recognize it.' Shitou praised him with a verse: 'We have always lived together without knowing the name, letting it carry us along. Even the wise of ancient times did not recognize it, how can ordinary people understand it?' Another day, Shitou said to him, 'Speech and action have nothing to do with it.' Zen Master Weiyan said, 'Non-speech and non-action also have nothing to do with it.' Shitou said, 'A needle cannot penetrate here.' Zen Master Weiyan said, 'Here...'
如石上栽花○慧忠。將入滅。弟子應真問。百年後有人問極則事。作么生。曰幸自可憐生。須要個護身符子作么。乃入辭代宗。帝曰。師滅度后。弟子將何所記。曰告檀越。造取一所無縫塔。曰就師請取塔樣。忠良久曰。會么。曰不會。曰貧道去後。弟子應真卻知此事。乞詔問之。遂右脅而寂。忠既歿。帝召應真入內。問無塔縫話。真良久曰。聖上會么。曰不會。真述偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。
(戊午)馬祖道一傳法懷海
懷海。長樂王氏子。童稚隨母。入寺拜佛。指佛像。問母曰。此為誰。曰佛也。曰形容與人無異。我后亦當作佛。丱歲離塵。三學該練。值馬祖闡化江西。乃往參叩。祖命為侍者。檀越每送齋飯來。海才揭開盤蓋。祖便拈起一片胡餅。示眾云。是甚麼。經三年。一日侍祖行次。見一群野鴨飛過。祖曰。是甚麼。曰野鴨子。曰甚麼去也。曰飛過去也。祖遂把海鼻。扭一扭。海不覺負痛失聲。祖曰。又道飛過去也。海于言下大悟。卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。曰無。曰被人罵耶。曰無。曰哭作甚麼。曰我鼻孔被大師扭。得痛不徹。曰有甚因緣不契。曰汝問取和尚去。同事問祖曰。海侍者有何因緣不契。在寮中哭。告和尚
【現代漢語翻譯】 現代漢語譯本： 如石上栽花：慧忠禪師將要圓寂時，弟子應真問道：『百年之後，如果有人問什麼是最高的道理，該怎麼回答？』慧忠禪師說：『已經夠可憐了，還要什麼護身符呢？』於是入宮告別唐代宗（762-779）。代宗問：『禪師圓寂后，弟子們該如何紀念您呢？』慧忠禪師說：『請施主建造一座無縫塔。』代宗問：『請禪師給出塔的樣式。』慧忠禪師沉默良久，問道：『明白了嗎？』代宗說：『不明白。』慧忠禪師說：『我圓寂后，弟子應真會知道這件事，請皇上下旨詢問他。』於是右脅而臥，圓寂了。慧忠禪師圓寂后，代宗召應真入宮，問無縫塔的事情。應真沉默良久，問道：『皇上明白了嗎？』代宗說：『不明白。』應真於是說偈語道：『湘江之南，潭州之北，其中黃金足以充滿一個國家。無影樹下，大家同乘一條船，琉璃殿上，卻一無所知。』
（戊午年）馬祖道一（709-788）將佛法傳給懷海（720-814）：
懷海，是長樂王氏的兒子。小時候跟隨母親進入寺廟拜佛，指著佛像問母親：『這是誰？』母親說：『是佛。』懷海說：『相貌和人沒什麼不同，我以後也要做佛。』少年時就離開了塵世，精通三學（戒、定、慧）。聽說馬祖道一在江西弘揚佛法，於是前去參拜。馬祖讓懷海做侍者。信徒們每次送來齋飯，懷海剛一打開盤蓋，馬祖就拿起一片胡餅，向大家展示說：『這是什麼？』經過三年。一天，懷海侍奉馬祖行走，看見一群野鴨飛過。馬祖問：『這是什麼？』懷海說：『野鴨子。』馬祖問：『到哪裡去了？』懷海說：『飛過去了。』馬祖於是抓住懷海的鼻子，扭了一下。懷海忍不住疼痛，失聲叫了出來。馬祖說：『還說飛過去了？』懷海在言語下大悟。回到侍者寮房，哀哀大哭。同事問：『你想念父母了嗎？』懷海說：『沒有。』同事問：『被人罵了嗎？』懷海說：『沒有。』同事問：『哭什麼？』懷海說：『我的鼻子被大師扭了一下，痛得難以忍受。』同事問：『有什麼因緣不契合嗎？』懷海說：『你去問和尚吧。』同事問馬祖：『懷海侍者有什麼因緣不契合，在寮房裡哭，請和尚開示。』
【English Translation】 English version: Like Planting Flowers on a Stone: When Chan Master Huizhong was about to enter Nirvana, his disciple Yingzhen asked: 'A hundred years from now, if someone asks about the ultimate truth, how should I answer?' Chan Master Huizhong said: 'It's already pitiful enough; why do you need a talisman?' Then he entered the palace to bid farewell to Emperor Daizong of Tang (762-779). Daizong asked: 'After the Master enters Nirvana, how should the disciples commemorate you?' Chan Master Huizhong said: 'Please, benefactor, build a seamless pagoda.' Daizong asked: 'Please, Master, provide the design of the pagoda.' Chan Master Huizhong remained silent for a long time and then asked: 'Do you understand?' Daizong said: 'I don't understand.' Chan Master Huizhong said: 'After I enter Nirvana, my disciple Yingzhen will know about this matter. Please issue an imperial decree to inquire him.' Then he lay down on his right side and entered Nirvana. After Chan Master Huizhong passed away, Daizong summoned Yingzhen into the palace and asked about the seamless pagoda. Yingzhen remained silent for a long time and then asked: 'Does Your Majesty understand?' Daizong said: 'I don't understand.' Yingzhen then recited a verse: 'South of the Xiang River, north of Tanzhou, within it, gold is enough to fill a country. Under the shadowless tree, everyone rides the same boat; in the crystal palace, there is no knowledge.'
(Year Wuwu) Mazu Daoyi (709-788) transmitted the Dharma to Huaihai (720-814):
Huaihai was the son of the Wang family of Changle. As a child, he followed his mother into a temple to worship the Buddha, pointing at the Buddha statue and asking his mother: 'Who is this?' His mother said: 'It is the Buddha.' Huaihai said: 'The appearance is no different from a human; I will also become a Buddha in the future.' He left the world in his youth and was well-versed in the Three Learnings (precepts, concentration, and wisdom). Hearing that Mazu Daoyi was propagating the Dharma in Jiangxi, he went to pay his respects. Mazu had Huaihai serve as his attendant. Each time the laypeople sent vegetarian meals, as soon as Huaihai opened the lid of the plate, Mazu would pick up a piece of sesame cake and show it to everyone, saying: 'What is this?' After three years, one day, Huaihai was attending Mazu while walking, and they saw a flock of wild ducks flying by. Mazu asked: 'What is that?' Huaihai said: 'Wild ducks.' Mazu asked: 'Where are they going?' Huaihai said: 'They are flying away.' Mazu then grabbed Huaihai's nose and twisted it. Huaihai couldn't help but cry out in pain. Mazu said: 'You still say they are flying away?' Huaihai had a great enlightenment upon hearing these words. He returned to the attendant's quarters and cried bitterly. A colleague asked: 'Do you miss your parents?' Huaihai said: 'No.' The colleague asked: 'Were you scolded?' Huaihai said: 'No.' The colleague asked: 'Why are you crying?' Huaihai said: 'My nose was twisted by the Master, and it hurts unbearably.' The colleague asked: 'Is there some unfulfilled cause?' Huaihai said: 'Go ask the monk.' The colleague asked Mazu: 'What unfulfilled cause does the attendant Huaihai have that he is crying in the quarters? Please enlighten him, Venerable.'
。為某甲說。曰是伊會也。汝自問取他。同事歸寮曰。和尚道。汝會也。教我自問汝。海乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。曰適來哭如今笑。同事惘然。次日祖升座。眾才集。海出卷卻席。祖便下座。海隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。曰昨日被和尚扭得鼻頭痛。曰汝昨日向甚處留心。曰鼻頭今日又不痛也。曰汝深明昨日事。海作禮而退。他日再參。侍立次。祖取繩床角拂子豎起。海曰。即此用離此用。祖掛拂子于舊處。海良久。祖曰。你已后開兩片皮。將何為人。海遂取拂子豎起。祖曰。即此用離此用。海掛拂子于舊處。祖振威一喝。海直得三日耳聾○齊安。海門李氏子。唐皇宗枝生時。異光照室。後有異僧。謂曰。建無勝幢。使佛日回照者。豈非汝乎。落髮受具。后聞馬祖道化。乃振錫而造。祖一見。深器之。乃命入室。密示正法。后住鹽官○寶積。初參祖。作街坊。一日於市肆行。見一客人買豬肉。語屠家曰。精底割一斤來。屠家放下刀。叉手曰。長史。那個不是精底。積於此有省。又一日出門。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未審魂靈往那方。幕下孝子哭曰哀哀。積身心踴躍。歸舉似祖。祖印可之。后住盤山○崇慧。居天柱。演法凡二十二載。大曆十四年入滅。塔
【現代漢語翻譯】 為某甲說：『這是他（伊）的領會。』 你自己去問他。 同事回到寮房說：『和尚說，你領會了，教我來問你。』 海（海，指涉事僧人）於是呵呵大笑。 同事說：『剛才還哭，現在為什麼卻笑了？』 海說：『剛才哭，現在笑。』 同事茫然不解。 第二天，馬祖（馬祖，指馬祖道一禪師）升座，眾人剛聚集，海便捲起坐席。 馬祖便下座。 海跟隨至方丈。 馬祖說：『我剛才未曾說話，你為什麼便捲起坐席？』 海說：『昨天被和尚扭得鼻頭痛。』 馬祖說：『你昨天在什麼地方留心？』 海說：『鼻頭今天又不痛了。』 馬祖說：『你深深地明白了昨天的事。』 海作禮而退。 他日再次參拜，侍立在旁。 馬祖拿起繩床角上的拂子豎起。 海說：『即此用？離此用？』 馬祖將拂子掛回原處。 海沉默良久。 馬祖說：『你以後開兩片皮（指說法），將用什麼來為人說法？』 海於是拿起拂子豎起。 馬祖說：『即此用？離此用？』 海將拂子掛回原處。 馬祖大喝一聲。 海直震得三日耳聾。 齊安（齊安，人名）。 海門李氏之子，是唐朝皇室的後裔。 出生時，有奇異的光芒照亮房間。 後來有奇異的僧人說：『建立無勝幢，使佛日回照者，難道不是你嗎？』 剃髮受具足戒。 後來聽聞馬祖的道化，於是拄著錫杖前往拜訪。 馬祖一見，非常器重他，於是命他入室，秘密地指示正法。 後來住在鹽官。 寶積（寶積，人名）。 最初參拜馬祖，做街坊的工作。 一天在市集行走，看見一個客人買豬肉，對屠夫說：『割一斤精肉來。』 屠夫放下刀，拱手說：『長史，哪個不是精肉？』 寶積於此事有所領悟。 又有一天出門，看見有人抬著喪葬隊伍，歌郎搖著鈴鐺唱道：『紅輪決定沉西去，未審魂靈往那方。』 幕下的孝子哭喊道：『哀哀。』 寶積身心踴躍，回去告訴馬祖，馬祖認可了他的領悟。 後來住在盤山。 崇慧（崇慧，人名）。 居住在天柱山，演說佛法共二十二年。 大曆十四年（779年）入滅，建塔。
【English Translation】 Speaking to someone named Jia, he said, 'This is his (伊) understanding.' You should ask him yourself. The colleague returned to the dormitory and said, 'The Abbot said that you understand, and told me to ask you.' Hai (海, referring to the monk involved) then laughed heartily. The colleague said, 'You were crying just now, why are you laughing now?' Hai said, 'I was crying just now, now I am laughing.' The colleague was bewildered. The next day, Mazu (馬祖, referring to Zen Master Mazu Daoyi) ascended the seat, and as soon as the crowd gathered, Hai rolled up the mat. Mazu then descended from the seat. Hai followed him to the abbot's room. Mazu said, 'I didn't say anything just now, why did you roll up the mat?' Hai said, 'Yesterday, my nose hurt from being twisted by the Abbot.' Mazu said, 'Where were you focusing your attention yesterday?' Hai said, 'My nose doesn't hurt today.' Mazu said, 'You deeply understand yesterday's matter.' Hai bowed and withdrew. He visited again another day, standing in attendance. Mazu picked up the whisk from the corner of the rope bed and raised it. Hai said, 'Is it used in this? Is it used apart from this?' Mazu hung the whisk back in its original place. Hai remained silent for a long time. Mazu said, 'What will you use to teach people when you open your two skins (referring to preaching)?' Hai then picked up the whisk and raised it. Mazu said, 'Is it used in this? Is it used apart from this?' Hai hung the whisk back in its original place. Mazu shouted fiercely. Hai was deafened for three days. Qi'an (齊安, a personal name). He was a son of the Li family of Haimen, a descendant of the Tang Dynasty imperial family. When he was born, a strange light illuminated the room. Later, a strange monk said, 'Is it not you who will build the invincible banner and cause the Buddha's sun to shine back?' He shaved his head and received the full precepts. Later, hearing of Mazu's teachings, he went to visit him with his staff. Mazu was very impressed with him at first sight, and ordered him to enter the room, secretly instructing him in the true Dharma. Later, he lived in Yanguan. Baoji (寶積, a personal name). He initially visited Mazu and worked as a street vendor. One day, while walking in the market, he saw a customer buying pork and saying to the butcher, 'Cut a pound of lean meat.' The butcher put down his knife, cupped his hands, and said, 'Sir, which one isn't lean?' Baoji had an awakening from this. Another day, he went out and saw people carrying a funeral procession. The singer shook a bell and sang, 'The red wheel is destined to sink to the west, I don't know where the soul is going.' The filial son under the curtain cried, 'Alas, alas.' Baoji's body and mind leaped with joy, and he went back to tell Mazu, who approved of his understanding. Later, he lived in Panshan. Chonghui (崇慧, a personal name). He lived in Tianzhu Mountain and lectured on the Dharma for twenty-two years. He passed away in the fourteenth year of the Dali era (779 AD), and a pagoda was built.
于本寺。肉身不壞○道悟。東陽張氏子。幼而生知。年十四。懇父母出家。不許。遂減飲食。父母不得已許之。二十五受戒。精修梵行。風雨昏夜。宴坐丘冢。離諸怖畏。初參法欽。服勤五載。隱於大梅山。建中元年。謁馬祖。二年謁石頭。問曰。離卻定慧。以何法示人。曰我這裡無奴婢。離個甚麼。曰如何明得。曰汝還撮得虛空么。曰恁么則不從今日去也。曰未審汝早晚從那邊來。曰道悟不是那邊人。曰我早知汝來處也。曰師何以贓誣於人。曰汝身現在。曰雖然如是。畢竟如何示於後人。曰汝道誰是後人。一日悟問。曹溪意旨誰人得。曰會佛法人得。曰師還得否。曰不得。曰為甚麼不得。曰我不會佛法。又一日問。如何是佛法大意。曰不得不知。曰向上更有轉處也無。曰長空不礙白雲飛。悟從此頓徹。罄殫前二哲匠言下有所得心。遂隱當陽。
(壬戌)馬祖道一傳法無業
無業。上洛杜氏子。初母聞空中言。愿寄居。便覺有娠。誕生之夕。神光滿室。丱歲行必直視。坐即跏趺。九歲出家。受大乘經。五行俱下。一覽無遺。落髮受具。每為眾僧講經。冬夏無廢。后聞馬祖禪門鼎盛。特往參叩。祖睹其狀貌奇偉。語音如鐘。乃曰。巍巍堂堂。其中無佛。業禮跪。問曰。三乘文學。粗窮其旨。常聞禪門即心是
【現代漢語翻譯】 現代漢語譯本 在本寺。（道悟肉身不壞）道悟，東陽張氏之子，從小就聰慧。十四歲時，懇求父母允許他出家，父母不答應。於是他減少飲食，父母不得已才答應了他。二十五歲受戒，精進修行梵行。即使風雨交加、昏暗的夜晚，他也在墳墓間靜坐，遠離各種恐懼。最初參訪法欽禪師，服侍了五年。之後隱居在大梅山。唐德宗建中元年（780年），拜見馬祖道一禪師。建中二年（781年），拜見石頭希遷禪師，問道：『如果離開定和慧，用什麼法來開示他人？』石頭禪師說：『我這裡沒有奴婢，離開什麼？』道悟問：『如何才能明白？』石頭禪師說：『你能抓住虛空嗎？』道悟說：『既然這樣，那我就不從今天離開了。』石頭禪師說：『不知你從哪裡來？』道悟說：『道悟不是那邊的人。』石頭禪師說：『我早就知道你的來處了。』道悟說：『師父為何要誣陷人？』石頭禪師說：『你現在就在這裡。』道悟說：『即使如此，到底如何開示後人？』石頭禪師說：『你說誰是後人？』有一天，道悟問：『曹溪慧能大師的意旨，誰人能夠領會？』石頭禪師說：『會佛法的人能夠領會。』道悟問：『師父您能領會嗎？』石頭禪師說：『不能領會。』道悟問：『為什麼不能領會？』石頭禪師說：『我不會佛法。』又有一天，道悟問：『什麼是佛法的大意？』石頭禪師說：『不得不知。』道悟問：『向上還有轉圜的餘地嗎？』石頭禪師說：『長空不妨礙白雲飛。』道悟從此頓悟，完全領會了之前兩位禪師（馬祖和石頭）言語中的深意，於是隱居在當陽。
（壬戌年）馬祖道一傳法給無業禪師
無業禪師，上洛杜氏之子。當初他的母親聽到空中有聲音說：『愿寄居。』於是就感覺有了身孕。出生那天晚上，神光滿屋。孩提時代，走路一定目不斜視，坐下就結跏趺坐。九歲出家，學習大乘經典，五行並下，一覽無遺。剃度受具足戒后，經常為眾僧講解經書，冬夏沒有間斷。後來聽說馬祖禪門非常興盛，特地前去參拜。馬祖禪師看到他相貌奇偉，聲音洪亮如鐘，就說：『多麼高大威嚴，其中卻沒有佛。』無業禪師禮拜跪下，問道：『三乘的文學，我大致窮盡了其中的旨意，常常聽說禪門即心是佛。』
【English Translation】 English version At this temple. (The incorruptible body of Daowu). Daowu, son of the Zhang family of Dongyang, was intelligent from a young age. At the age of fourteen, he earnestly requested his parents to allow him to become a monk, but they refused. So he reduced his diet, and his parents reluctantly agreed. At twenty-five, he received the precepts and diligently practiced the Brahma conduct. Even in stormy and dark nights, he would sit in meditation among the tombs, free from all fears. He initially visited Dharma Master Faqin, serving him diligently for five years. Later, he lived in seclusion on Mount Damei. In the first year of Jianzhong (780) during the reign of Emperor Dezong of Tang, he visited Mazu Daoyi. In the second year of Jianzhong (781), he visited Shitou Xiqian and asked, 'If one departs from Dhyana (定, meditative absorption) and Prajna (慧, wisdom), what Dharma is used to instruct others?' Shitou said, 'I have no servants here, what is there to depart from?' Daowu asked, 'How can one understand?' Shitou said, 'Can you grasp the void?' Daowu said, 'If that's the case, then I won't leave today.' Shitou said, 'I wonder when you came from there?' Daowu said, 'Daowu is not from there.' Shitou said, 'I knew where you came from long ago.' Daowu said, 'Why does the master falsely accuse people?' Shitou said, 'You are here now.' Daowu said, 'Even so, how exactly should one instruct future generations?' Shitou said, 'Who do you say are the future generations?' One day, Daowu asked, 'Who can attain the meaning of Caoxi (Huineng)?' Shitou said, 'Those who understand the Buddha-dharma can attain it.' Daowu asked, 'Can the master attain it?' Shitou said, 'I cannot.' Daowu asked, 'Why can't you attain it?' Shitou said, 'I do not understand the Buddha-dharma.' Another day, Daowu asked, 'What is the great meaning of the Buddha-dharma?' Shitou said, 'One must not fail to know.' Daowu asked, 'Is there still room for turning upwards?' Shitou said, 'The vast sky does not hinder the white clouds from flying.' From this, Daowu had a sudden enlightenment, fully comprehending the profound meaning in the words of the two previous masters (Mazu and Shitou), and then lived in seclusion in Dangyang.
(The year Renxu) Mazu Daoyi transmitted the Dharma to Dharma Master Wuye.
Dharma Master Wuye, son of the Du family of Shangluo. Initially, his mother heard a voice in the air saying, 'I wish to reside here.' Then she felt pregnant. On the night of his birth, the divine light filled the room. As a child, he would always look straight ahead when walking and sit in the lotus position. At the age of nine, he left home to study the Mahayana scriptures, mastering all five sections at once, never forgetting anything after one reading. After being tonsured and receiving the full precepts, he often lectured on the scriptures for the monks, without interruption in winter or summer. Later, hearing that Mazu's Chan school was very prosperous, he made a special trip to visit. Mazu saw that his appearance was extraordinary and his voice was as loud as a bell, and said, 'How tall and dignified, but there is no Buddha within.' Dharma Master Wuye bowed and knelt, asking, 'I have roughly exhausted the meaning of the three vehicles of literature, and I often hear that the Chan school says that the mind is Buddha.'
佛。實未能了。曰祇未了底心即是。更無別物。不了時即是迷。若了即是悟。迷即眾生。悟即是佛。道不離眾生。豈更有別佛。亦猶手作拳。拳全手也。又問。如何是祖師西來密傳心印。曰大德正鬧在。且去別時來。業才出。祖召曰大德。業回首。祖曰。是甚麼。業豁然領悟。涕淚悲泣曰。本謂佛道長遠。勤苦曠劫。方始得成。今日始知。法身實相。本自具足。一切萬法。從心所生。但有名字。無有實者。祖曰。如是如是。一切法性。不生不滅。一切諸法。本自空寂。若如是知。舉足下足。不離道場。言下便了。更無漸次。所謂不動足而登涅槃山者也。業乃禮拜。祖曰。這鈍漢。禮拜作么○澄觀。入內譯經。既而辭入五臺大華嚴寺。覃思華嚴。以五地聖人。棲身佛境。心體真如。猶於後得智。起世俗心。學世間解。繇是博覽六藝圖史。九流異學。華夏訓詁。竺經梵字。及四圍五明。聖教世典等書。靡不該洽。至是下筆著疏。先求瑞應。屢徴異夢。乃以信解行證。分華嚴為四科。觀每慨。舊疏未盡經旨。惟賢首頗涉淵源。遂宗承之。歷四年而文成。
佛祖綱目卷第三十一 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十二(陽字號)
甲子(唐德宗興元元年起)乙丑(改
【現代漢語翻譯】 佛陀說：『實際上你還沒有明白。』禪師說：『沒有明白的心就是它，沒有其他東西。不明白的時候就是迷惑，如果明白了就是覺悟。迷惑就是眾生，覺悟就是佛。道不離眾生，哪裡還有其他的佛呢？』就像手握成拳頭，拳頭就是手。又有人問：『什麼是祖師西來秘密傳授的心印？』禪師說：『你現在正吵鬧著，先去別處，過會兒再來。』 僧人慧業剛出去，六祖慧能就叫道：『慧業！』慧業回頭。六祖說：『是什麼？』慧業豁然領悟，涕淚悲泣地說：『我本來以為成佛的道路漫長而遙遠，需要經歷無數劫的勤苦修行才能成就。今天才知道，法身實相本來就具足，一切萬法都從心中產生，只是有名相，沒有實體。』六祖說：『是這樣的，一切法性不生不滅，一切諸法本來空寂。如果這樣理解，那麼舉足下足，都不離道場，當下就能明白，沒有漸進的過程。這就是所謂的不動足而登上涅槃山。』慧業於是禮拜。六祖說：『你這遲鈍的傢伙，禮拜做什麼？』 澄觀法師進入宮內翻譯佛經，之後告辭前往五臺山大華嚴寺，深入思考《華嚴經》。他認為五地菩薩雖然安住于佛的境界，心體是真如，但仍然會從后得智中生起世俗之心，學習世間的知識。因此他廣泛閱讀六藝圖史、九流異學、華夏訓詁、竺經梵字，以及四圍五明等聖教世典等書籍，無不通曉。於是開始下筆撰寫疏解，先求得瑞應，多次夢到奇異的景象。然後以信、解、行、證將《華嚴經》分為四科。澄觀法師常常感嘆，舊的疏解沒有完全闡釋經文的旨意，只有賢首國師的疏解頗為深入。於是他繼承了賢首國師的學說，歷時四年完成了著作。 《佛祖綱目》卷第三十一 《卍新續藏》第85冊 No. 1594 《佛祖綱目》 《佛祖綱目》卷第三十二（陽字號） 甲子年（唐德宗興元元年[784年]起）乙丑年（改元貞元元年[785年]）
【English Translation】 The Buddha said, 'In reality, you have not yet understood.' The Chan master said, 'The mind that has not understood is it, there is nothing else. When not understood, it is delusion; if understood, it is enlightenment. Delusion is sentient beings, enlightenment is the Buddha. The Dao is not separate from sentient beings, where else is there another Buddha?' It is like a hand making a fist, the fist is entirely the hand. Someone asked again, 'What is the secret transmission of the mind-seal from the Patriarch's coming from the West?' The Chan master said, 'You are currently making a commotion, go elsewhere first, and come back later.' As soon as the monk Huiye went out, the Sixth Patriarch Huineng called out, 'Huiye!' Huiye turned his head. The Sixth Patriarch said, 'What is it?' Huiye suddenly realized, weeping with tears, and said, 'I originally thought that the path to Buddhahood was long and distant, requiring countless kalpas of diligent practice to achieve. Today I know that the Dharmakaya (法身) and Reality (實相) are inherently complete, all phenomena arise from the mind, they are just names and have no substance.' The Sixth Patriarch said, 'It is so, all Dharma-nature (法性) is neither born nor dies, all Dharmas (諸法) are originally empty and still. If you understand it this way, then every step you take is not separate from the Bodhimanda (道場), you can understand it immediately, there is no gradual process. This is what is meant by ascending Mount Nirvana (涅槃山) without moving your feet.' Huiye then prostrated. The Sixth Patriarch said, 'You dull fellow, what are you prostrating for?' Master Chengguan entered the palace to translate Buddhist scriptures, and then bid farewell to go to the Great Huayan Temple (大華嚴寺) on Mount Wutai (五臺山) to deeply contemplate the Avatamsaka Sutra (《華嚴經》). He believed that although the Bodhisattvas of the Fifth Ground (五地) dwell in the realm of the Buddha, and their mind-essence is Suchness (真如), they still give rise to worldly thoughts from the wisdom gained later (后得智), and learn worldly knowledge. Therefore, he extensively read the Six Arts (六藝), historical records, the heterodox teachings of the Nine Schools (九流異學), Chinese exegesis (華夏訓詁), Indian scriptures and Sanskrit (竺經梵字), as well as the sacred teachings and worldly classics of the Four Surrounding Regions (四圍) and the Five Vidyas (五明), and was well-versed in all of them. Then he began to write commentaries, first seeking auspicious omens, and repeatedly dreaming of strange visions. Then he divided the Avatamsaka Sutra into four sections based on faith, understanding, practice, and realization (信解行證). Master Chengguan often lamented that the old commentaries did not fully explain the meaning of the scriptures, only the commentaries of National Teacher Xianshou (賢首國師) were quite profound. Therefore, he inherited the teachings of National Teacher Xianshou and completed his work in four years. Record of the Lineage of Buddhas and Patriarchs, Volume 31 Supplement to the Buddhist Canon, Volume 85, No. 1594, Record of the Lineage of Buddhas and Patriarchs Record of the Lineage of Buddhas and Patriarchs, Volume 32 (Yang Series) Jiazi Year (starting from the first year of Xingyuan (興元元年, 784 AD) of Emperor Dezong of Tang Dynasty) Yichou Year (changed to the first year of Zhenyuan (貞元元年, 785 AD))
元貞元)乙酉(順宗永貞元年)丙戌(憲宗元和元年)辛丑(穆宗長慶元年)乙巳(敬宗寶曆元年)丁未(文宗太和元年)丙辰(改元開成)辛酉(武宗會昌元年)癸亥(唐武宗會昌三年止)
(甲子)懷海禪師開法百丈
懷海。既傳心印。無何住洪州大雄山。山號百丈。道一令人持書並醬三甕至。海集眾上堂。開書了。拈拄杖。指甕曰。道得即不打破。道不得即打破。眾無語。海便打破。上堂。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。又曰。汝等先歇諸緣。休息萬事。善與不善。世出世間。一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自現。如雲開日出相似。但歇一切攀緣。貪嗔愛取。垢凈情盡。對五欲八風不動。不被見聞覺知所縛。不被諸境所惑。自然具足神通妙用。又曰。聖地習凡。因佛入眾生中。同類誘引化導。同渠餓鬼肢節火然。與渠說般若波羅蜜。令渠發心。若一向住在聖地。憑何得至彼共渠語。佛入苦處。亦同眾生受苦。只是去住自繇。不同眾生。
○明瓚禪師說法衡岳
明瓚。即懶殘。執役衡岳。收所餘而食。性懶而食殘。故號懶殘。宰相李泌。為德宗言其高行。有詔
【現代漢語翻譯】 現代漢語譯本 元貞元年（1295年）乙酉（順宗永貞元年（805年））丙戌（憲宗元和元年（806年））辛丑（穆宗長慶元年（821年））乙巳（敬宗寶曆元年（825年））丁未（文宗太和元年（827年））丙辰（改元開成（836年））辛酉（武宗會昌元年（841年））癸亥（唐武宗會昌三年（843年）止）
（甲子年）懷海禪師在百丈山開創佛法
懷海禪師，已經傳授了心印。不久后住在洪州的大雄山，山因此號為百丈山。道一禪師讓人送書信和三甕醬菜給他。懷海禪師召集眾人上堂，打開書信后，拿起拄杖，指著醬菜甕說：『說得對就不用打破，說不對就打破。』眾人都無話可說。懷海禪師就打破了醬菜甕。上堂時說：『靈光獨自照耀，完全脫離了根塵。本體顯露真常，不拘泥於文字。心性沒有污染，本來就圓滿成就。只要離開虛妄的因緣，就如同如佛。』又說：『你們先停止各種因緣，休息一切事務，善與不善，世間和出世間，一切諸法，都不要記憶，不要思念。放捨身心，讓它自在。心像木頭石頭一樣，沒有什麼辨別。心無所行，心地如果空了，智慧的太陽自然顯現，就像云開日出一樣。只要停止一切攀緣，貪婪、嗔恨、愛戀、獲取，污垢和清凈的情感都消失，面對五欲八風不動搖，不被見聞覺知所束縛，不被各種境界所迷惑，自然具備神通妙用。』又說：『聖地的人學習凡人的行為，是因為佛進入眾生之中，用同類的事物來誘導和化導。如果和那些餓鬼一樣肢體燃燒，就和他們說般若波羅蜜，讓他們發心。如果一直住在聖地，憑什麼能到那裡和他們說話呢？佛進入苦難的地方，也和眾生一樣受苦，只是來去自由，和眾生不同。』
○明瓚禪師在衡岳說法
明瓚禪師，就是懶殘。在衡岳做工，收集剩下的食物來吃。性格懶惰而吃殘羹剩飯，所以號稱懶殘。宰相李泌，向德宗皇帝稱讚他的高尚品行，皇帝下詔。
【English Translation】 English version Yuanzhen 1st Year (1295) YiYou (Shunzong Yongzhen 1st Year (805)) BingXu (Xianzong Yuanhe 1st Year (806)) XinChou (Muzong Changqing 1st Year (821)) YiSi (Jingzong Baoli 1st Year (825)) DingWei (Wenzong Taihe 1st Year (827)) BingChen (Changed Era to Kaicheng (836)) XinYou (Wuzong Huichang 1st Year (841)) GuiHai (Tang Wuzong Huichang 3rd Year (843) Ended)
(Jiazi Year) Chan Master Huaihai Opens Dharma at Baizhang
Huaihai, having transmitted the mind seal, soon resided at Mount Daxiong in Hongzhou, which was then named Mount Baizhang. Daoyi sent a person with a letter and three jars of sauce to him. Huaihai gathered the assembly and ascended the hall. After opening the letter, he held up his staff and pointed to the jars, saying, 'If you can speak correctly, I will not break them. If you cannot, I will break them.' No one spoke. Huaihai then broke the jars. Ascending the hall, he said, 'The spiritual light shines alone, completely detached from the roots of dust. The essence reveals true constancy, not bound by words. The nature of mind is without defilement, originally complete. Just leave behind deluded conditions, and you are like the Thus Come One (Tathagata).' He also said, 'You should first cease all conditions, rest from all affairs, good and not good, worldly and otherworldly, all dharmas, do not remember them, do not dwell on them. Release body and mind, let them be free. The mind is like wood and stone, without discrimination. The mind has no activity. If the ground of the mind is empty, the sun of wisdom will naturally appear, like the clouds opening and the sun emerging. Just cease all clinging, greed, hatred, love, and grasping. When defilement and purity are exhausted, and you are unmoved by the five desires and eight winds, not bound by seeing, hearing, awareness, and knowing, not deluded by all realms, you will naturally possess miraculous powers and wonderful functions.' He also said, 'The sage practices in the mundane, because the Buddha enters among sentient beings, using similar things to induce and transform. If they are like hungry ghosts with burning limbs, speak the Prajna Paramita to them, causing them to generate the aspiration. If you always reside in the holy land, how can you go there and speak with them? The Buddha enters into suffering places, also enduring suffering like sentient beings, only with freedom to come and go, unlike sentient beings.'
○ Chan Master Mingzan Preaches Dharma at Mount Heng
Mingzan, also known as Lazy Can (Lǎn Cán), worked at Mount Heng, collecting leftover food to eat. He was lazy and ate leftovers, hence the name Lazy Can. Prime Minister Li Bi praised his noble conduct to Emperor Dezong, who issued an edict.
徴之。使者至石窟。宣麻命曰。尊者起謝恩。瓚寒涕垂膺。使者見而笑。令拭涕。瓚曰。我豈有工夫。為俗人拭涕耶。竟不能致。刺史將祭岳祠。方修磴道。中夜風雷。一峰隕巨石。當道橫臥。修磴者以十牛挽之。而又以數百人助挽。屹不動。瓚笑曰。無煩多力。遂履石。石盤旋而動。聲若震雷疾下。路遂開。人始神之。寺門外虎豹忽成群。瓚語眾僧曰。為爾盡驅彼。授我棰。眾以棰授。瓚才出寺。一虎遽銜瓚去。而虎豹亦隨絕蹤。瓚嘗有歌曰。兀然無事無改換。無事何須論一段。直心無散亂。他事不須斷。過去已過去。未來猶莫算。兀然無事坐。何曾有人喚。向外覓工夫。總是癡頑漢。糧不畜一粒。逢飯但知嗎。世間多事人。相趁渾不及。我不樂生天。亦不愛福田。饑來吃飯。困來即眠。愚人笑我。智乃知焉。不是癡鈍。本體如然。要去即去。要住即住。身披一破衲。腳著娘生褲。多言復多語。繇來反相誤。若欲度眾生。無過且自度。莫謗天真佛。真佛不可見。妙性及靈臺。何須受熏煉。心是無事心。面是娘生面。劫石可移動。箇中無改變。無事本無事。何須讀文字。削除人我本。冥合箇中意。種種勞筋骨。不如林下睡。兀兀舉頭見日高。吃飯從頭𢫫。將功用功。展轉冥濛。取即不得。不取自通。吾有一言。絕慮忘
【現代漢語翻譯】 現代漢語譯本 徵召他。使者到達石窟，宣讀詔書說：『尊者起身謝恩。』 贊公寒冷得鼻涕垂到胸前。使者看見了就嘲笑他，讓他擦鼻涕。贊公說：『我哪裡有空，為世俗之人擦鼻涕呢？』 最終沒有應召。刺史將要祭祀岳祠，正在修築石磴道路。半夜裡颳風打雷，一座山峰掉落巨石，橫臥在道路中間。修路的人用十頭牛拉它，又用幾百人幫忙拉，巨石仍然屹然不動。贊公笑著說：『不用費這麼多力氣。』 於是走上石頭，石頭便盤旋轉動，聲音像震雷一樣迅速落下，道路於是開通。人們開始覺得他很神奇。寺廟門外老虎和豹子忽然成群出現，贊公對眾僧說：『我為你們全部驅趕它們。把木棒給我。』 眾人把木棒遞給他。贊公剛走出寺廟，一隻老虎立刻叼走了贊公，而虎豹也隨之絕跡。贊公曾經有歌唱道：『兀然無事無改換，無事何須論一段。直心無散亂，他事不須斷。過去已過去，未來猶莫算。兀然無事坐，何曾有人喚。向外覓工夫，總是癡頑漢。糧不畜一粒，逢飯但知嗎。世間多事人，相趁渾不及。我不樂生天，亦不愛福田。饑來吃飯，困來即眠。愚人笑我，智乃知焉。不是癡鈍，本體如然。要去即去，要住即住。身披一破衲，腳著娘生褲。多言復多語，繇來反相誤。若欲度眾生，無過且自度。莫謗天真佛，真佛不可見。妙性及靈臺，何須受熏煉。心是無事心，面是娘生面。劫石可移動，箇中無改變。無事本無事，何須讀文字。削除人我本，冥合箇中意。種種勞筋骨，不如林下睡。兀兀舉頭見日高，吃飯從頭𢫫。將功用功，展轉冥濛。取即不得，不取自通。吾有一言，絕慮忘。』
【English Translation】 English version He was summoned. When the messenger arrived at the stone cave, he announced the imperial order, saying, 'Venerable one, rise and give thanks for the imperial grace.' Zan (Zan, likely a monk's name) was so cold that his nasal mucus dripped onto his chest. The messenger saw this and laughed, telling him to wipe it away. Zan said, 'How could I have the time to wipe away mucus for a common person?' In the end, he could not be persuaded to go. The prefectural governor was about to offer sacrifices at the Yue Shrine and was having stone steps built. In the middle of the night, there was wind and thunder, and a peak collapsed, sending a huge rock to lie across the road. The road builders tried to move it with ten oxen, and then with hundreds of people helping to pull, but it remained unmoved. Zan laughed and said, 'No need to waste so much effort.' Then he stepped onto the rock, and the rock began to spin and move, with a sound like thunder, quickly falling down, and the road was opened. People began to regard him as divine. Suddenly, tigers and leopards appeared in groups outside the temple gate. Zan said to the monks, 'I will drive them all away for you. Give me a stick.' The monks gave him a stick. As soon as Zan stepped out of the temple, a tiger immediately carried Zan away, and the tigers and leopards also disappeared without a trace. Zan once sang a song: 'Serene and without incident, nothing changes; without incident, why discuss a section? A straightforward mind is without distraction; other matters need not be cut off. The past is already past; the future is not yet to be calculated. Serene and without incident, sitting; has anyone ever called? Seeking effort externally is always foolish and stubborn. Not storing a single grain of rice, only knowing to eat when food is available. The world is full of busybodies, chasing after each other, completely unable to catch up. I do not delight in being born in heaven, nor do I love fields of merit. When hungry, I eat; when tired, I sleep. Fools laugh at me, but the wise know. It is not dullness; the original substance is thus. To go, then go; to stay, then stay. Wearing a tattered robe, with bare legs. Much talk and many words inevitably lead to mutual misunderstanding. If you wish to liberate sentient beings, there is nothing better than to liberate yourself first. Do not slander the true Buddha; the true Buddha cannot be seen. The wondrous nature and the spiritual platform, why need they be subjected to fumigation and refinement? The mind is a mind without incident; the face is the face of birth. Kalpa stones can be moved, but within, there is no change. Without incident, it is fundamentally without incident; why read texts? Eliminate the root of self and others, and merge mysteriously with the meaning within. All kinds of laboring of muscles and bones are not as good as sleeping under the trees. Serene, I raise my head and see the sun high; eating, I start from the beginning. Using effort to use effort only leads to confusion. Taking does not obtain; not taking, it comes naturally. I have one word: extinguish thought and forget.'
緣。巧說不得。只用心傳。更有一語。無過直與。細如毫末。大無方所。本自圓成。不勞機杼。世事悠悠。不如山丘。青松蔽日。碧澗長流。山云當幕。夜月為鉤。臥藤蘿下。塊石枕頭。不朝天子。豈羨王侯。生死無慮。更復何憂。水月無形。我常只寧。萬法皆爾。本自無生。兀然無事坐。春來草自青。
○湛然法師入寂(天臺宗)
興元元年。湛然將入滅。告其徒曰。大道無方無體。生歟死歟。其旨一貫。吾歸骨此山。報盡今夕。聊與汝等談道而訣。夫一念無相。謂之空。無法不備。謂之假。不一不異。謂之中。在凡為三因。在聖為三德。爇炷則初后同相。涉海則淺深異流。自利利人。在斯而已。言訖而化。翰林梁肅題其碑陰。稱為命世。亞聖云。
(乙丑)居士龐蘊參希遷禪師
龐蘊。字道玄。襄陽人。父任衡陽太守。寓居城南。蘊少悟塵勞。志求真諦。建庵修行于宅西。貞元初。首謁希遷。問不與萬法為侶者。是甚麼人。遷以手掩其口。豁然有省。一日遷問曰。子見老僧以來。日用事作么生。對曰。若問蘊日用事。直下無開口處。遷曰。知子恁么。方始問子。蘊遂呈偈曰。日用事無別。惟吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。遷然
【現代漢語翻譯】 現代漢語譯本 緣分之事，難以用巧言說清，只能用心靈去傳遞。還有一句話要說，莫過於直接給予。細微如毫毛，廣大無邊際。本來就是圓滿成就的，不需要任何人為的技巧。世事悠悠，不如山丘自在。青松遮蔽陽光，碧綠的溪水長流不斷。用山間的雲彩當做帷幕，用夜晚的月亮當做魚鉤。躺在藤蘿之下，用石頭當枕頭。不向天子朝拜，哪裡會羨慕王侯的生活？沒有生死的憂慮，還會有什麼憂愁呢？水中的月亮沒有固定的形狀，我常常只是保持內心的寧靜。萬法都是如此，本來就是無生的。兀然無事地坐著，春天來了，草自然就綠了。
○湛然法師圓寂（天臺宗）
興元元年（784年），湛然將要圓寂的時候，告訴他的弟子們說：『大道沒有固定的方向，也沒有固定的形體，無論是生還是死，其宗旨都是一貫的。我將歸葬于這座山中，報盡今生的因緣。今天和你們談論佛法而告別。一念沒有形象，這叫做空。沒有哪一種法不具備，這叫做假。不一也不異，這叫做中。在凡夫是三因，在聖人是三德。點燃香炷，開始和最後都是同一個形狀。渡過大海，淺處和深處的水流不同。利益自己和利益他人，就在於此。』說完就圓寂了。翰林梁肅在他的碑陰上題字，稱他為『命世亞聖』。
(乙丑年)居士龐蘊參拜希遷禪師
龐蘊（Páng Yùn），字道玄，襄陽（Xiāngyáng）人。他的父親擔任衡陽（Héngyáng）太守，所以居住在城南。龐蘊從小就領悟到世間的煩惱，立志尋求真理。在住宅西邊建造庵堂修行。貞元（785-805年）初年，他首先拜訪希遷（Xīqiān）禪師，問道：『不與萬法為伴侶的，是什麼人？』希遷用手摀住他的嘴，龐蘊豁然開悟。有一天，希遷問道：『你自從見到老僧以來，每天的日常事務是怎樣做的？』龐蘊回答說：『如果問我每天的日常事務，我簡直沒有開口的地方。』希遷說：『知道你這樣，才問你。』龐蘊於是呈上偈語說：『每天的日常事務沒有特別之處，只是我自己偶然和諧。每件事都不是取捨，每個地方都沒有爭執。誰會用朱紫來作為稱號？丘山之上沒有一點塵埃。神通和妙用，都在於運水和搬柴。』希遷點頭認可。
【English Translation】 English version The matter of fate cannot be clearly explained with clever words, it can only be conveyed through the heart. There is one more thing to say, nothing is better than giving directly. As fine as a hair, as vast as boundless. It is originally perfectly accomplished, requiring no artificial skills. Worldly affairs are fleeting, not as free as mountains and hills. Green pines shade the sun, and clear streams flow endlessly. Use mountain clouds as curtains, and the night moon as a fishing hook. Lie under the wisteria, using a stone as a pillow. Not paying homage to the emperor, why envy the life of princes and nobles? Without worries about life and death, what else is there to worry about? The moon in the water has no fixed shape, I often just maintain inner peace. All dharmas are like this, originally without birth. Sitting idly with nothing to do, when spring comes, the grass naturally turns green.
○ Chan Master Zhanran (Zhānrán) Entered Nirvana (Tiantai School)
In the first year of Xingyuan (784 AD), when Zhanran was about to enter Nirvana, he told his disciples: 'The Great Dao has no fixed direction and no fixed form. Whether it is life or death, its purpose is consistent. I will be buried in this mountain, repaying the karma of this life. Today I will discuss the Dharma with you and bid farewell. A single thought without form is called emptiness. There is no dharma that is not complete, this is called provisionality. Neither one nor different, this is called the middle way. In ordinary people it is the three causes, in sages it is the three virtues. Lighting an incense stick, the beginning and the end are the same shape. Crossing the sea, the shallow and deep currents are different. Benefiting oneself and benefiting others lies in this.' After saying this, he entered Nirvana. Liang Su (Liáng Sù) of the Hanlin Academy inscribed on the back of his stele, calling him 'a world-saving sage'.
(Year Yichou) Layman Pang Yun (Páng Yùn) Visited Chan Master Xiqian (Xīqiān)
Pang Yun, styled Daoxuan (Dàoxuán), was a native of Xiangyang (Xiāngyáng). His father served as the prefect of Hengyang (Héngyáng), so he resided in the south of the city. Pang Yun realized the troubles of the world from a young age and aspired to seek the truth. He built a hermitage west of his residence to practice. In the early years of Zhenyuan (785-805 AD), he first visited Chan Master Xiqian, asking: 'Who is it that does not associate with the myriad dharmas?' Xiqian covered his mouth with his hand, and Pang Yun suddenly became enlightened. One day, Xiqian asked: 'Since you met the old monk, how have you been doing your daily affairs?' Pang Yun replied: 'If you ask me about my daily affairs, I simply have nowhere to open my mouth.' Xiqian said: 'Knowing that you are like this, I asked you.' Pang Yun then presented a verse, saying: 'Daily affairs are nothing special, it is just that I myself am occasionally harmonious. Everything is neither taking nor rejecting, every place has no contention. Who would use vermilion and purple as a title? There is not a speck of dust on the hills and mountains. Supernatural powers and wonderful functions are all in carrying water and chopping wood.' Xiqian nodded in approval.
之曰。子以緇耶素耶。曰愿從所慕。遂不剃染。
○法常禪師住大梅
法常。襄陽鄭氏子。幼歲出家。初參道一。問如何是佛。一曰。即心是佛。常即大悟。貞元初。遂往鄞縣南七十里梅子真舊隱。縛茅燕處。示眾。汝等諸人。各自迴心達本。莫逐其末。但得其本。其末自至。若欲識本。惟了自心。此心元是一切世間出世間法根本。故心生種種法生。心滅種種法滅。心但不附一切善惡而生。萬法本自如如一。常令僧問和尚見馬大師。得個甚麼。便住此山。曰大師向我道。即心是佛。我便向這裡住僧曰。大師近日佛法又別。曰作么生。僧曰。又道非心非佛。曰這老漢惑亂人。未有了日。任他非心非佛我只管即心即佛。僧回舉似一。一曰。梅子熟也。
○惟儼禪師住藥山
惟儼。自傳心印。貞元初。因憩藥山。喟然嘆曰。吾生寄世。若萍蓬耳。又何效其飄轉耶。遂披蓁結庵。才庇趺坐。鄉人赍攜飲食。奔走而往。儼曰。吾無德於人。何以勞人乎哉。並謝不受。鄉人跪曰。愿聞日費之具。曰米一升足矣。自是嘗以山蔬佐食。一食訖。就座轉法華華嚴涅槃。晝夜若一。后數歲而僧徒葺居僧室。樑棟鱗差。參學之眾。不可勝數。示眾曰。祖師只教保護。若貪嗔起來。切須防禦。莫教掁觸。是你欲知。枯
【現代漢語翻譯】 現代漢語譯本： 僧人問他：『您是想穿黑色的僧衣還是白色的？』他說：『我願意跟隨我所仰慕的。』於是（僧人）就沒有給他剃度染衣。
○法常禪師住錫大梅山
法常（Fachang），襄陽（Xiangyang）鄭氏之子。年幼出家。最初參拜道一（Daoyi）禪師，問道：『什麼是佛？』道一禪師說：『即心是佛。』法常禪師當下大悟。貞元（Zhenyuan）初年（785年），於是前往鄞縣（Yinxian）南七十里梅子真（Meizizhen）的舊隱居地，用茅草搭建房屋居住。他開示大眾說：『你們這些人，各自迴心達本，不要追逐末節。只要得到根本，末節自然會到來。如果想要認識根本，只有瞭解自己的心。這顆心原本是一切世間和出世間法的根本。所以心生種種法生，心滅種種法滅。心只要不執著於一切善惡而生，萬法原本就是如如不二的。』 常常讓僧人問（法常）和尚：『您見馬大師（Mazu Daoyi），得到了什麼，便住在這座山裡？』（法常）說：『馬大師對我說，即心是佛，我便在這裡住了。』僧人說：『大師近日的佛法又不一樣了。』（法常）問：『怎麼不一樣了？』僧人說：『又說非心非佛。』（法常）說：『這老傢伙迷惑人，沒完沒了。任他非心非佛，我只管即心即佛。』僧人回去把這話告訴道一（Daoyi）禪師，道一（Daoyi）禪師說：『梅子熟了。』
○惟儼禪師住錫藥山
惟儼（Weiyan），自從傳授心印以來，貞元（Zhenyuan）初年（785年），因為在藥山（Yaoshan）休息，感慨嘆息道：『我生寄於世間，就像浮萍一樣。又何必傚法它那樣飄來飄去呢？』於是披荊斬棘，結廬而居，僅能容納趺坐。鄉人帶著飲食，奔走而來。惟儼（Weiyan）說：『我沒有恩德於人，為什麼要勞煩大家呢？』全部謝絕不受。鄉人跪著說：『希望知道您每天的用度。』（惟儼）說：『米一升就足夠了。』從此常常用山裡的蔬菜佐食。一餐完畢，就坐在座位上轉讀《法華經》、《華嚴經》、《涅槃經》，晝夜如一。後來幾年，僧眾修繕房屋，建造僧舍，樑棟鱗次櫛比，前來參學的人，數不勝數。他開示大眾說：『祖師只是教導保護，如果貪嗔起來，一定要防禦，不要讓它觸動。』是你想知道，枯
【English Translation】 English version: The monk asked him, 'Do you want to wear black or white monastic robes?' He said, 'I wish to follow what I admire.' Therefore, (the monk) did not shave his head or dye his robes.
○ Chan Master Fachang Resided at Mount Damei
Fachang, son of the Zheng family of Xiangyang. He left home at a young age. He initially visited Chan Master Daoyi, asking, 'What is Buddha?' Daoyi said, 'The mind itself is Buddha.' Fachang immediately attained great enlightenment. In the early years of Zhenyuan (785 AD), he went to the old hermitage of Meizizhen, seventy li south of Yinxian, and built a thatched hut to live in. He instructed the assembly, saying, 'All of you, turn your minds back to the root and reach the origin, do not pursue the branches. If you attain the root, the branches will come naturally. If you want to know the root, only understand your own mind. This mind is originally the root of all worldly and trans-worldly dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If the mind does not cling to all good and evil and arise, all dharmas are originally suchness, one and unchanging.' He often had monks ask the abbot, 'What did you gain from seeing Master Ma (Mazu Daoyi) that made you stay on this mountain?' (Fachang) said, 'Master Ma told me that the mind itself is Buddha, so I stayed here.' The monk said, 'Master's Dharma has changed recently.' (Fachang) asked, 'How has it changed?' The monk said, 'He now says neither mind nor Buddha.' (Fachang) said, 'That old man is confusing people, there's no end to it. Let him say neither mind nor Buddha, I only care about the mind itself being Buddha.' The monk returned and told Daoyi, who said, 'The plums are ripe.'
○ Chan Master Weiyan Resided at Mount Yaoshan
Weiyan, since transmitting the mind-seal, in the early years of Zhenyuan (785 AD), while resting at Mount Yaoshan, sighed and said, 'My life is寄(ji, to lodge) in the world, like duckweed. Why should I imitate its drifting?' So he cleared the brush and built a hermitage, just enough to shelter his seated posture. Villagers brought food and drink, rushing to him. Weiyan said, 'I have no virtue to offer people, why trouble everyone?' He declined everything. The villagers knelt and said, 'We wish to know your daily needs.' (Weiyan) said, 'One sheng (升, a unit of dry measure) of rice is enough.' From then on, he often supplemented his meals with mountain vegetables. After finishing a meal, he would sit in his seat and recite the Lotus Sutra, the Flower Garland Sutra, and the Nirvana Sutra, day and night as one. Years later, the monks repaired the houses and built monastic dwellings, with beams and pillars arranged in rows. The number of those who came to study was countless. He instructed the assembly, saying, 'The Patriarchs only taught protection. If greed and anger arise, you must defend against them, do not let them touch you.' It is what you want to know, dry
木石頭卻須擔荷。實無枝葉可得。雖然如此。更宜自看。不得絕卻言語。我今為你說這個語。顯無語底。他那個本來無耳目等貌。又曰。如今出頭來。儘是多事人。覓個癡鈍人。不可得。莫只記䇿子中言語。以為自己見。知見他不解者。便生輕慢。此輩儘是闡提外道。
○靈默禪師住五泄(馬祖一法嗣)
靈默。初謁道一。一接之。因披剃受具。次謁希遷。便問。一言相契即住。不契即去。遷據坐。默便行。遷隨後召曰阇黎。默回首。遷曰。從生至死。只是這個。回頭轉腦作什麼。默于言下大悟。遂拗折拄杖。而棲止焉。貞元初。入天臺。住白沙。復居五泄。僧問。何物大於天地。曰無人識得伊。曰還可雕琢也無。曰汝試下手看。
(丙寅)馬祖道一傳法龐蘊
龐蘊。至江西。參道一。問不與萬法為侶者。是甚麼人。一曰。待汝一口吸盡西江水。即向汝道。又問。如水無筋骨。能勝萬斛舟時如何。一曰。我這裡無水亦無舟。說甚麼筋骨。蘊于言下大悟。作偈曰。十方同聚會。個個學無為。此是選佛場。心空及第歸。悟后以舟盡載珍橐數萬沉之洞庭湘右。舍宅為寺。自是生涯惟一葉。蘊妻龐婆。及一男一女。女名靈照。鬻竹器以供朝夕。偈曰。有男不婚。有女不嫁。大家團圞頭。共說無生話。
【現代漢語翻譯】 現代漢語譯本 木頭石頭卻需要承擔負荷。實際上沒有枝葉可以得到。雖然是這樣，更應該自己去看。不能斷絕言語。我現在為你講說這個『語』，是顯現無語的境地。那個『語』本來就沒有耳目等形貌。又說：現在出頭露面的人，全是多事的人。找一個癡呆愚鈍的人，找不到。不要只記住書本上的言語，就以為是自己的見解。如果知道見解不通達的人，就產生輕慢之心。這些人都是斷善根的闡提（icchantika，斷善根者）外道。
○靈默禪師住在五泄（馬祖道一的法嗣）
靈默禪師，最初拜見道一禪師（Mazu Daoyi）。道一禪師接見了他，於是靈默禪師剃度受戒。之後拜見希遷禪師（Xiqian），便問：『一句話相契合就留下，不契合就離開。』希遷禪師佔據座位，靈默禪師便要離開。希遷禪師隨後叫道：『阇黎（Ajari，阿阇黎，意為導師）！』靈默禪師回頭。希遷禪師說：『從生到死，只是這個。回頭轉腦做什麼？』靈默禪師在言下大悟，於是折斷拄杖，在那裡安住。貞元（785-805）初年，進入天臺山，住在白沙，又住在五泄。有僧人問：『什麼東西大於天地？』靈默禪師說：『沒有人認識它。』僧人問：『還可以雕琢嗎？』靈默禪師說：『你試試下手看。』
（丙寅年）馬祖道一（Mazu Daoyi）傳法給龐蘊（Pang Yun）
龐蘊居士，來到江西，參拜道一禪師，問道：『不與萬法為侶的是什麼人？』道一禪師說：『等你一口吸盡西江水，我就告訴你。』龐蘊又問：『如果水沒有筋骨，卻能承載萬斛的船，這是為什麼？』道一禪師說：『我這裡沒有水也沒有船，說什麼筋骨？』龐蘊在言下大悟，作偈說：『十方同聚會，個個學無為。此是選佛場，心空及第歸。』悟道后，把船上裝載的數萬珍寶沉入洞庭湘江一帶，把住宅舍出來作為寺廟。從此以後，生活只靠一葉扁舟。龐蘊的妻子龐婆，以及一個兒子一個女兒，女兒名叫靈照（Lingzhao），靠賣竹器來維持生計。他們作偈說：『有男不婚，有女不嫁，大家團圞頭，共說無生話。』
【English Translation】 English version Wooden and stone figures still need to bear burdens. In reality, there are no branches or leaves to be obtained. Even so, it is better to look for yourself. Do not cut off speech. I am now speaking this 'word' for you, revealing the state of no-word. That 'word' originally has no appearance of ears, eyes, etc. It is also said: Those who come forward now are all busybodies. It is impossible to find a foolish and dull person. Do not just remember the words in the books and think it is your own understanding. If you know those whose understanding is not thorough, then arrogance arises. These people are all icchantikas (those who have severed their roots of goodness) and heretics.
○ Chan Master Lingmo lived in Wuxie (a Dharma heir of Mazu Daoyi)
Chan Master Lingmo initially visited Daoyi (Mazu Daoyi). Daoyi received him, and Lingmo was tonsured and received the precepts. Later, he visited Xiqian and asked, 'If one word is in accord, I will stay; if not, I will leave.' Xiqian sat down. Lingmo then started to leave. Xiqian then called out, 'Ajari (Ajari, meaning teacher)!' Lingmo turned his head. Xiqian said, 'From birth to death, it is just this. What is the point of turning your head?' Lingmo had a great enlightenment upon hearing these words, so he broke his staff and stayed there. In the early years of Zhenyuan (785-805), he entered Mount Tiantai, lived in Baisha, and then lived in Wuxie. A monk asked, 'What is greater than heaven and earth?' Lingmo said, 'No one recognizes it.' The monk asked, 'Can it be carved?' Lingmo said, 'You try to start.'
(Year Bingyin) Mazu Daoyi transmitted the Dharma to Pang Yun
Layman Pang Yun came to Jiangxi and visited Daoyi, asking, 'What kind of person is not associated with the myriad dharmas?' Daoyi said, 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Pang Yun then asked, 'If water has no tendons or bones, how can it carry a boat of ten thousand bushels?' Daoyi said, 'Here, I have neither water nor boat, so what tendons or bones are you talking about?' Pang Yun had a great enlightenment upon hearing these words and composed a verse: 'The ten directions gather together, everyone learns non-action. This is the field for selecting Buddhas, when the mind is empty, one passes the exam and returns home.' After enlightenment, he loaded tens of thousands of treasures onto a boat and sank them in the Dongting and Xiang Rivers, and donated his house to become a temple. From then on, his livelihood depended on a single leaf boat. Pang Yun's wife, Lady Pang, and a son and a daughter, named Lingzhao, made a living by selling bamboo utensils. They composed a verse: 'A son is not married, a daughter is not given away, everyone gathers together, and together we speak of the unproduced.'
一日蘊坐次。問照曰。古人道。明明百草頭。明明祖師意。作么生。照曰。老老大大。作這個語話。曰你作么生。照曰。明明百草頭。明明祖師意。蘊乃笑。又一日蘊宴坐。驀地曰。難難。十石油麻樹上攤。龐婆接聲曰。易易。饑來吃飯困來睡。照曰。也不難。也不易。百草頭上祖師意。又一日賣笊籬。下橋乞撲照見亦去身邊臥。蘊曰。你作甚麼。照曰。見爹倒地。特來扶起。蘊曰。賴是無人見。一日龐婆入鹿門寺作齋。維那請䟽意迴向。婆拈梳子插向髻后曰。迴向了也。便出去。
○曇藏禪師隱居衡岳
曇藏。受心印于馬祖。后謁石頭。瑩然明徹。貞元二年。遁衡岳絕嵿。人罕參訪。尋以腳疾。移止西園。禪侶日盛。一日自燒浴次。僧問。何不使沙彌。藏乃撫掌三下。嘗養一靈犬。夜經行次。其犬銜藏衣。藏即歸於丈。又于門側伏守。忽一夜頻吠。奮身作猛噬勢。詰旦東廚有一大蟒。長數丈。張口呀氣。毒𦦨熾然。侍者請避之。藏曰。死可逃乎。彼以毒來。我以慈受。毒無實性。激發則強。慈茍無緣。冤親一揆。言訖。其蟒按首徐行。倏然不見。一夕有群盜至。犬亦銜藏衣。藏語盜曰。茅舍有可意物。一任取去。終無所吝。盜感其言。稽首而散。
○隱士李源訪比丘圓澤
初安祿山。陷東
【現代漢語翻譯】 現代漢語譯本： 有一天，蘊禪師在禪坐時，問照禪師：『古人說，明明百草頭（指世間萬物），明明祖師意（指禪宗的真諦），你作何解釋？』照禪師回答：『老老大大（指年紀大了），還說這種話。』蘊禪師說：『你又作何解釋？』照禪師說：『明明百草頭，明明祖師意。』蘊禪師聽了就笑了。又有一天，蘊禪師在禪坐，突然說：『難啊難，十石（計量單位）油麻（芝麻）樹上攤（難以置信）。』龐婆（龐蘊的妻子）接話說：『易啊易，饑來吃飯困來睡（順其自然）。』照禪師說：『也不難，也不易，百草頭上祖師意。』又有一天，照禪師賣笊籬，在橋下乞討，龐蘊看見了也去他身邊躺下。蘊禪師問：『你做什麼？』照禪師說：『見爹（父親）倒地，特來扶起。』蘊禪師說：『幸好沒人看見。』有一天，龐婆到鹿門寺做齋（供齋），維那（寺院的僧職）請她寫疏意（迴向文）迴向。龐婆拿起梳子插向髮髻后說：『迴向了也。』便出去了。
○曇藏禪師隱居衡岳
曇藏禪師，從馬祖（馬祖道一，709-788）處領受心印，后又參謁石頭（石頭希遷，700-790），心境瑩澈明亮。貞元二年（786），遁入衡岳山頂隱居，很少有人來拜訪。後來因為腳疾，移居到西園，禪侶日益增多。有一天，曇藏禪師自己燒水洗浴，有僧人問：『為什麼不讓沙彌（小和尚）做？』曇藏禪師就拍掌三下。曇藏禪師曾養一條靈犬，夜晚經行（禪修）時，那狗銜住曇藏禪師的衣服，曇藏禪師就回到丈室（禪房）。又在門側伏地守護。忽然一夜，狗頻繁吠叫，奮身做出猛烈撕咬的姿勢。第二天早晨，在東廚（廚房）發現一條大蟒蛇，長數丈，張口吐氣，毒氣熾盛。侍者請曇藏禪師躲避，曇藏禪師說：『死可以逃避嗎？它用毒來，我用慈悲接受。毒沒有實性，被激發才會強烈。慈悲如果無緣，冤親平等。』說完，那蟒蛇低下頭慢慢地走了，忽然就不見了。一天晚上，有一群盜賊來到，狗也銜住曇藏禪師的衣服，曇藏禪師對盜賊說：『茅舍里有任何喜歡的東西，任憑你們拿去，我終究不會吝惜。』盜賊被他的話感動，叩頭而散。
○隱士李源拜訪比丘圓澤
當初安祿山叛亂，攻陷東都（洛陽）。
【English Translation】 English version: One day, Chan Master Yun, while sitting in meditation, asked Chan Master Zhao: 'The ancients said, 'Clearly, the meaning is in the myriad plants; clearly, the meaning is in the Patriarch's mind.' What do you make of it?' Chan Master Zhao replied, 'So old, yet still speaking such words.' Chan Master Yun said, 'What do you make of it?' Chan Master Zhao said, 'Clearly, the meaning is in the myriad plants; clearly, the meaning is in the Patriarch's mind.' Chan Master Yun smiled. Another day, Chan Master Yun, while sitting in meditation, suddenly said, 'Difficult, difficult, to spread ten 'shi' (unit of measurement) of sesame seeds on a tree.' Granny Pang (Pang Yun's wife) responded, 'Easy, easy, when hungry, eat; when sleepy, sleep.' Chan Master Zhao said, 'Neither difficult nor easy, the Patriarch's mind is in the myriad plants.' Another day, Chan Master Zhao was selling bamboo sieves and begging under a bridge. Pang Yun saw him and lay down beside him. Chan Master Yun asked, 'What are you doing?' Chan Master Zhao said, 'Seeing my father fall, I came to help him up.' Chan Master Yun said, 'Luckily, no one saw.' One day, Granny Pang went to Lumen Temple to make offerings. The director asked her to write a dedication. Granny Pang took a comb and stuck it in her hair, saying, 'It's dedicated,' and then left.
○ Chan Master Tan Zang's Reclusion on Mount Heng
Chan Master Tan Zang received the mind-seal from Ma Zu (Ma Zu Daoyi, 709-788), and later visited Shi Tou (Shitou Xiqian, 700-790), his mind becoming clear and bright. In the second year of the Zhenyuan era (786), he retreated to the summit of Mount Heng, where few people visited him. Later, due to a foot ailment, he moved to the West Garden, and the number of Chan practitioners increased daily. One day, while Chan Master Tan Zang was boiling water for his bath, a monk asked, 'Why don't you have a novice (young monk) do it?' Chan Master Tan Zang clapped his hands three times. Chan Master Tan Zang once kept a spiritual dog. One night, while he was walking in meditation, the dog bit his robe, and Chan Master Tan Zang returned to his room. The dog then lay down by the door to guard him. Suddenly, one night, the dog barked frequently and fiercely, making biting gestures. The next morning, a large python, several 'zhang' (unit of measurement) long, was found in the east kitchen, its mouth open and its breath poisonous. The attendant asked Chan Master Tan Zang to avoid it. Chan Master Tan Zang said, 'Can death be avoided? It comes with poison, and I will receive it with compassion. Poison has no real nature; it only becomes strong when provoked. If compassion is without conditions, enemies and relatives are equal.' After he spoke, the python lowered its head and slowly walked away, disappearing suddenly. One night, a group of thieves arrived, and the dog also bit Chan Master Tan Zang's robe. Chan Master Tan Zang said to the thieves, 'Take whatever you like from my humble hut; I will not begrudge you anything.' The thieves were moved by his words, bowed their heads, and dispersed.
○ The Recluse Li Yuan Visits the Bhikshu Yuan Ze
Initially, An Lushan rebelled and captured the Eastern Capital (Luoyang).
都。李憕為留守死之。憕子源。悲憤自誓。不仕。不娶。不食肉。舍第為慧林寺。寺僧圓澤。與源厚善。相率游峨眉。源欲自荊州溯峽。澤欲取長安斜谷路。源曰。吾已絕世事。豈可複道京師哉。澤默然久之曰。行止固不繇人。遂自荊州路。舟次南浦。見婦人錦襠汲水。澤指而泣曰。所不欲繇此者。為是也。源驚問之。澤曰。婦人姓王氏。吾當為之子。孕三歲矣。吾不來。故不得乳。今既見無可逃者。公當以符咒助我速生。三日浴兒時。愿公臨我。以笑為信。后十三年中秋月下。杭州天竺寺外。當與公相見。吾以三生為比丘習禪。于湘西嶽麓寺有巨石。源聞悲悔。至暮澤亡婦乳三日。源往視之。兒果笑。后如期至吳。赴其約。聞葛洪川畔有牧童。扣牛角而歌曰。三生石上舊精魂。賞月吟風不要論。慚愧情人遠相訪。此身雖異性長存。源乃呼澤公健否。答曰。李公真信士。然俗緣未盡。慎勿相近。惟勤修不墮。乃復相見。又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越山川尋已遍。卻回煙棹上瞿塘。遂隱不見。源居寺五十餘年。卒年八十餘。
○梁肅居士修天臺止觀論成
梁肅。自諫議入翰林。深於臺宗之學。修天臺止觀論。建中五年甲子。首事筆削三年。貞元二年丙寅。功畢著止觀統例。略曰。夫止觀
何為也。導萬化之理。而復于實際者也。實際者何也。性之本也。物之所以不能復者。昏與動使之然也。照昏者謂之明。駐動者謂之靜。明與靜。止觀之體也。在因謂之止觀。在果謂之智定。因謂之行。果謂之成。行者行此者也。成者證此者也。原夫聖人有以見。惑足以喪志。動足以失方。於是乎止而觀之。靜而明之。使其動而能靜。靜而能明。因相待以成法。即絕待以照本。御大車以御正。乘大事而總權。訊息乎不二之場。鼓舞于說三之域。至微以儘性。至賾而體神。語其近。則一毫之善可通也。語其遠。則重玄之門可𨶳也。用至圓以圓之。物無偏也。用至實以實之。物無妄也。聖人舉其言。所以示也。廣其目。所以告也。優而柔之。使自求之。擬而議之。使自至之。此止觀所繇作也。夫三諦者何也。一之謂也。空假中者何也。一之目也。空假也者。相對之義。中道也者。得一之名。此思議之說。非至一之旨也。至一即三。至三即一。非相含而然也。非相生而然也。非數義也。非強名也。自然之理也。言而傳之者跡也。理謂之本。跡謂之末。本也者。聖人所至之地也。末也者。聖人所示之教也。繇本以垂跡。則為小為大。為通為別。為頓為漸。為顯為秘。為權為實。為定為不定。循跡以返本。則為一為大。為圓為實
。為無住為中。為妙為第一義。是一三之蘊也。所謂空也者。通萬法而為言者也。假也者。立萬法而為言者也。中也者。妙萬法而為言者也。破一切惑。莫盛乎空。建一切法。莫盛乎假。究竟一切性。莫大乎中。舉中則無法非中。舉假則無法非假。舉空則無法不空。成之謂之三德。修之謂之三觀。舉其要。則聖人極深研幾窮理盡性之說乎。昧者使明。塞者使通。通則悟。悟則至。至則常。常則盡矣。明則照。照則化。化則成。成則一矣。聖人有以彌綸萬法而不差。旁礴萬劫而不違。壽載恒沙而不有。復歸無物而不無。寓名之曰佛。強號之曰覺。究其旨。解脫自在。莫大極妙之德乎。夫三諦成功者如此。又曰。噫止觀。其救世明道之書乎。非大聖智超絕卓爾獨立。其孰能為乎。非夫聰明深達得意忘象。其孰能知乎。今之人乃專用章句文字。從而釋之。又何疏漏耶。智者去世。垂二百載。以斯文相傳。凡五家師。曰灌頂。曰縉雲威。曰東陽小威。曰左溪朗公。曰荊溪然公。左溪始弘解說荊溪廣以傳記數十萬言。網羅遺法。勤矣備矣。
(戊辰)馬祖道一禪師示寂(南嶽讓法嗣)
道一。入室弟子凡一百三十九人。各為一方宗主。轉化無窮貞元四年正月。登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾
【現代漢語翻譯】 現代漢語譯本：以無住為中道，以微妙為第一義。這就是空、假、中三者的蘊含。所謂的『空』，是通達萬法而說的；所謂的『假』，是建立萬法而說的；所謂的『中』，是微妙萬法而說的。破除一切迷惑，沒有比『空』更強大的；建立一切法，沒有比『假』更強大的；究竟一切自性，沒有比『中』更偉大的。舉出『中』，就沒有什麼法不是『中』；舉出『假』，就沒有什麼法不是『假』；舉出『空』，就沒有什麼法不『空』。成就它就叫做三德，修習它就叫做三觀。抓住它的要領，就是聖人極深地研究事物的細微之處，窮盡事物的道理，徹底瞭解事物的本性。使愚昧的人明白，使閉塞的人通達。通達就能領悟，領悟就能達到，達到就能常住，常住就能窮盡。明白就能照亮，照亮就能化育，化育就能成就，成就就能歸一。聖人能夠用它來統攝萬法而不差錯，普遍存在於漫長的歲月中而不違背，壽命長久如恒河沙數而不執著，最終迴歸于空無一物卻又無所不在。勉強稱它為佛（Buddha，覺悟者），強行稱它為覺（覺悟）。探究它的宗旨，就能解脫自在，這是無比偉大、極其微妙的德行啊！三諦（Three Truths）的成功就是這樣。又說：『唉！止觀（Śamatha-Vipassanā，止息和觀照），這是救世明道的書啊！』不是具有大聖的智慧，超越常人，卓然獨立，誰能夠做到呢？不是聰明深邃，通達事理，得意忘象（忘卻表象），誰能夠理解呢？現在的人只是專門使用章句文字，從而解釋它，又怎麼能沒有疏漏呢？智者大師（智顗，538-597）去世，已經過去二百年了，用這些文字相互傳授，共有五家老師：灌頂（Guanding，智顗弟子），縉雲威，東陽小威，左溪朗公，荊溪然公。左溪朗公開始弘揚解說，荊溪然公廣泛地用傳記記錄了幾十萬字，網羅遺留的佛法，真是勤奮而完備啊。 （唐貞元四年，788年）馬祖道一禪師（Mazu Daoyi，南嶽懷讓法嗣）圓寂。 道一（Daoyi）的入室弟子共一百三十九人，各自成為一方的宗主，教化轉化無窮。貞元四年（788年）正月，登上建昌石門山，在林中經行，看到洞穴平坦，對侍者說：『我將要回歸了。』二月一日沐浴完畢，安坐而逝。
【English Translation】 English version: It takes non-abiding as the Middle Way, and the subtle as the supreme meaning. This is the implication of emptiness, provisionality, and the Middle Way. The so-called 'emptiness' is speaking in terms of penetrating all dharmas; the so-called 'provisionality' is speaking in terms of establishing all dharmas; the so-called 'Middle Way' is speaking in terms of the subtlety of all dharmas. To break through all delusions, nothing is greater than 'emptiness'; to establish all dharmas, nothing is greater than 'provisionality'; to ultimately understand all natures, nothing is greater than the 'Middle Way'. To bring up the 'Middle Way' is to say that there is no dharma that is not the 'Middle Way'; to bring up 'provisionality' is to say that there is no dharma that is not 'provisional'; to bring up 'emptiness' is to say that there is no dharma that is not 'empty'. To accomplish it is called the Three Virtues, to cultivate it is called the Three Contemplations. Grasping its essence is what the sages deeply study, examining the subtle, exhausting the principles, and fully understanding the nature of things. It makes the ignorant understand, and the blocked become open. To be open is to awaken, to awaken is to arrive, to arrive is to be constant, and to be constant is to be exhaustive. To understand is to illuminate, to illuminate is to transform, to transform is to accomplish, and to accomplish is to become one. The sages are able to use it to encompass all dharmas without error, to exist universally throughout countless eons without contradiction, to have a lifespan as long as the sands of the Ganges without attachment, and to ultimately return to nothingness yet be present everywhere. It is tentatively called Buddha (覺悟者, Awakened One), and forcibly called Awakening (覺悟). Investigating its purpose leads to liberation and freedom, which is an incomparably great and extremely subtle virtue! The success of the Three Truths (三諦) is like this. It is also said: 'Alas! Śamatha-Vipassanā (止觀, calming and insight meditation), this is a book for saving the world and clarifying the Way!' If not for the wisdom of a great sage, surpassing ordinary people, standing alone, who could do it? If not for being intelligent and profound, understanding the principles, and forgetting the image (得意忘象), who could understand it? People today only use chapter and verse, and then interpret it, how can there be no omissions? Two hundred years have passed since the wise master (智顗, Zhiyi) passed away, and these texts have been passed down among five teachers: Guanding (灌頂, Zhiyi's disciple), Jinyun Wei, Dongyang Xiaowei, Zuoxi Langgong, and Jingxi Rangong. Zuoxi Langgong began to promote explanations, and Jingxi Rangong extensively recorded hundreds of thousands of words in biographies, collecting the remaining Dharma, truly diligent and complete. (Tang Zhenyuan 4th year, 788 AD) Chan Master Mazu Daoyi (馬祖道一, successor of Nanyue Huairang) passed away. Daoyi (道一) had a total of one hundred and thirty-nine disciples who entered his room, each becoming the leader of a sect in one direction, teaching and transforming endlessly. In the first month of the fourth year of Zhenyuan (788 AD), he ascended Shimen Mountain in Jianchang, walked in the forest, saw a flat cave, and said to his attendant: 'I am about to return.' On the first day of the second month, after bathing, he sat peacefully and passed away.
之朽質。當於來月。歸茲地矣。及歸。遂示微疾。院主問。和尚近日尊候如何。一曰。日面佛。月面佛。二月一日。沐浴跏趺入滅。壽八十。臘六十。元和八年追諡大寂。塔曰大莊嚴。
○懷海禪師傳法希運
希運。閩縣人。幼于本州黃檗山出家。身長七尺。額有圓珠。后游天臺。路逢一僧。與之談笑。如舊相識。熟視之。目光射人。頗有異相。乃偕行。屬溪水瀑漲。捐笠植杖而止。其僧率運同渡。運曰。兄要渡目渡。彼即褰衣躡波。若履平地。回顧曰。渡來渡來。運曰。咄。這自了漢。吾蚤知捏怪。當斫汝脛。其僧嘆曰。真大乘法器。我所不及。言訖不見。至洛京行乞。吟添缽聲。有一嫗出扉間曰。太無厭生。運曰。汝猶未施。責我無厭何耶。嫗笑而掩扉。運異之。進與語。多所發藥。須臾辭去。嫗告曰。可往南昌見馬大師。至南昌。道一已示滅。遂往石門謁塔。時懷海廬于塔旁。乃往參海。海問。巍巍堂堂。從何方來。曰巍巍堂堂。從嶺南來。海曰。巍巍堂堂。當爲何事曰巍巍堂堂。不為別事。海深器之。次日辭海。海曰。甚處去。曰禮拜馬大師去。海曰。馬大師已遷化了也。曰某甲特來禮拜。福緣淺薄。不及一見。未審平日有何言句。愿聞開示。海遂舉再參馬祖因緣。運聞之。不覺吐舌。海曰。子
【現代漢語翻譯】 現代漢語譯本： 這副朽壞的身體。我將在下個月。返回那個地方了。等到回去后。就示現輕微的疾病。院主問：『和尚您近日身體怎麼樣？』他說：『日面佛（太陽當空照耀的佛），月面佛（月亮清涼皎潔的佛）。』二月初一，沐浴后結跏趺坐圓寂。享年八十歲，僧臘六十年。元和八年（813年）追諡為大寂禪師，塔名為大莊嚴。 懷海禪師傳法給希運 希運，是閩縣人。年幼時在本州的黃檗山出家。身高七尺，額頭上有圓珠。後來遊歷天臺山，路上遇到一位僧人，與他談笑，好像老相識一樣。仔細看他，目光逼人，很有奇異之相。於是和他一起走。遇到溪水瀑漲，（那僧人）丟下斗笠，插上枴杖停了下來。那位僧人拉著希運一起渡水。希運說：『你要渡就自己渡過去。』那僧人就提起衣服踩著水波，好像走在平地上一樣。回頭說：『過來，過來。』希運說：『咄！你這自了漢（只顧自己了脫生死的人）！我早就知道你會耍花招。應該砍斷你的腿。』那僧人嘆息道：『真是大乘法器（堪當大任的人），我不如你。』說完就不見了。希運到洛京乞討，吟誦著添缽的聲音。有一位老婦人從門裡出來說：『太不知滿足了。』希運說：『你還沒施捨，責備我不知滿足是什麼道理？』老婦人笑著關上了門。希運覺得她很奇異，上前與她交談，老婦人說出很多玄妙的道理。一會兒希運告辭離去。老婦人告訴他說：『可以去南昌見馬大師（馬道一）。』到南昌后，道一已經圓寂了。於是前往石門祭拜他的塔。當時懷海禪師住在塔旁，希運就去參拜懷海。懷海問：『巍巍堂堂，從什麼地方來？』希運說：『巍巍堂堂，從嶺南來。』懷海說：『巍巍堂堂，要做什麼事？』希運說：『巍巍堂堂，不做別的事。』懷海深深器重他。第二天希運向懷海告辭。懷海問：『去哪裡？』希運說：『去禮拜馬大師。』懷海說：『馬大師已經圓寂了。』希運說：『我特地來禮拜，福緣淺薄，沒能見上一面。不知道他平日有什麼言語，希望聽您開示。』懷海於是舉了（自己）再次參拜馬祖的因緣。希運聽了，不禁吐了吐舌頭。懷海說：『你』
【English Translation】 English version: This decayed body. I will return to that place next month. After returning, I will show a slight illness. The abbot asked: 'How is the Venerable One's health recently?' He said: 'Sun-faced Buddha (the Buddha whose face shines like the sun), Moon-faced Buddha (the Buddha whose face is as cool and clear as the moon).' On the first day of the second month, after bathing, he sat in full lotus posture and entered Nirvana. He lived to be eighty years old, with sixty years as a monk. In the eighth year of Yuanhe (813 AD), he was posthumously named Zen Master Daji, and his pagoda was named Great Adornment. Zen Master Huaihai Transmits the Dharma to Xiyun Xiyun was a native of Min County. He became a monk at Huangbo Mountain in his native state at a young age. He was seven feet tall and had a round pearl on his forehead. Later, he traveled to Mount Tiantai and met a monk on the road. He talked and laughed with him as if they were old acquaintances. Looking at him closely, his eyes were piercing, and he had a strange appearance. So they traveled together. When they encountered a stream with a rushing waterfall, (the monk) threw down his hat, planted his staff, and stopped. The monk led Xiyun to cross the water together. Xiyun said, 'If you want to cross, cross by yourself.' The monk then lifted his clothes and stepped on the waves as if walking on flat ground. He looked back and said, 'Come over, come over.' Xiyun said, 'Bah! You self-liberated one! I knew you would play tricks. I should chop off your legs.' The monk sighed, 'Truly a vessel of the Great Vehicle (someone capable of great things), I am not as good as you.' After saying this, he disappeared. Xiyun went to Luoyang to beg for alms, chanting the sound of adding to the bowl. An old woman came out from the door and said, 'Too insatiable.' Xiyun said, 'You have not yet given alms, why do you accuse me of being insatiable?' The old woman smiled and closed the door. Xiyun found her strange and went forward to talk to her. The old woman spoke many profound principles. After a while, Xiyun bid farewell and left. The old woman told him, 'You can go to Nanchang to see Master Ma (Mazu Daoyi).' When he arrived in Nanchang, Daoyi had already passed away. So he went to Shimen to pay respects at his pagoda. At that time, Zen Master Huaihai was living next to the pagoda, so Xiyun went to visit Huaihai. Huaihai asked, 'Majestic and dignified, where do you come from?' Xiyun said, 'Majestic and dignified, I come from Lingnan.' Huaihai said, 'Majestic and dignified, what are you going to do?' Xiyun said, 'Majestic and dignified, I am not going to do anything else.' Huaihai deeply valued him. The next day, Xiyun bid farewell to Huaihai. Huaihai asked, 'Where are you going?' Xiyun said, 'I am going to pay respects to Master Ma.' Huaihai said, 'Master Ma has already passed away.' Xiyun said, 'I came here specifically to pay respects, but my blessings are shallow, and I was unable to meet him. I wonder what words he usually spoke, I hope to hear your teachings.' Huaihai then recounted the circumstances of (his own) second visit to Mazu. Xiyun listened and could not help but stick out his tongue. Huaihai said, 'You'
已后莫承嗣馬大師么。曰不然。今日因師舉。得見馬祖大機大用。然且不識馬祖。若嗣馬祖。他日已后喪我兒孫。海曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子今甚有超師之見。運便禮拜。一日運問。從上宗乘如何指示。海良久。運曰。不可教後人斷絕去也。海曰。將謂汝是個人。乃起入方丈。運隨後入曰。某甲特來。海曰。若爾則他后不得孤負吾○不語通以從幼寡言。故名。因禮佛。有禪者問曰。禮底是甚麼。通曰是佛。禪者乃指像曰。這個是何物。通無對。至晚具威儀。禮問禪者。未知意旨如何。禪者曰。座主幾夏耶。通曰十夏。禪者曰。還曾出家也未。通轉茫然。禪者曰。若也不會。百夏奚為。乃命同參馬祖。及至江西。祖已圓寂。遂謁懷海。頓釋疑情。
(己巳)崇信參天王道悟禪師
道悟。自馬祖印記后。結茅荊門城外。一日節使來訪。悟不為加禮。因而發怒。擒悟擲江中。及歸見遍衙火發。且聞空中天王神嗔責聲。遂哀毀設拜。煙焰頓息。宛然如初。乃躬往江表迎悟。見悟在水。都不濕衣。益自敬重。于府西造天王寺供養。有崇信者。本渚宮人氏。少而英異。其家賣餅。即住于寺巷。嘗日以十餅饋悟。悟受之。每食畢。輒留一餅曰。吾惠汝。以蔭子孫。信一日自唸曰。餅
【現代漢語翻譯】 現代漢語譯本： 難道以後要繼承馬大師的衣缽嗎？道悟禪師說：『不是的。今天因為老師您提起，我才得以見到馬祖（Mazu，指馬道一禪師）的大機大用。然而即使這樣，我還是不認識馬祖。如果繼承馬祖的衣缽，將來我的兒孫們會因此而遭殃。』懷海（Huaihai，指百丈懷海禪師）說：『是這樣，是這樣。見解與老師相同，只減少老師一半的德行；見解超過老師，才能夠傳授衣缽。你現在很有超過老師的見解。』道悟禪師便禮拜懷海。有一天，道悟禪師問道：『從上以來的宗乘，應該如何指示呢？』懷海沉默了很久。道悟禪師說：『不可以讓後人斷絕了傳承啊。』懷海說：『我以為你是個可造之材。』於是起身進入方丈室。道悟禪師隨後也進入方丈室說：『我特地前來請教。』懷海說：『如果是這樣，那麼你以後就不能辜負我。』 不語通禪師因為從小就沉默寡言，所以取了這個名字。有一次禮佛時，有禪者問道：『你禮拜的是什麼？』不語通禪師說：『是佛。』禪者於是指著佛像說：『這個又是什麼？』不語通禪師無言以對。到了晚上，不語通禪師整理好衣冠，恭敬地向禪者請教，說：『不知道您的意思是什麼？』禪者問：『座主您有多少年修行了？』不語通禪師說：『十年了。』禪者問：『還出家了嗎？』不語通禪師更加茫然。禪者說：『如果什麼都不懂，修行一百年又有什麼用呢？』於是讓不語通禪師一同參拜馬祖。等到到達江西時，馬祖已經圓寂了，於是就拜見懷海，頓時解開了心中的疑惑。
（己巳年）崇信參拜天王道悟禪師
道悟禪師自從得到馬祖的印可后，就在荊門城外結茅居住。有一天，節度使來拜訪，道悟禪師沒有施以禮節，節度使因此發怒，抓住道悟禪師扔到江中。等到節度使回去后，看見整個衙門都著火了，而且聽到空中傳來天王神嗔責的聲音，於是悲哀地毀容謝罪，設定祭拜，煙火立刻停止，恢復如初。節度使於是親自前往江邊迎接道悟禪師，看見道悟禪師在水中，衣服都沒有濕。節度使更加敬重道悟禪師，在府西建造天王寺供養道悟禪師。有一個名叫崇信的人，是本渚宮人氏，從小就聰明過人。他的家裡是賣餅的，就住在天王寺的巷子里。崇信每天都用十個餅供養道悟禪師，道悟禪師接受了。每次吃完后，總是留一個餅說：『我把這個餅送給你，用來庇廕你的子孫。』崇信有一天自己想：『餅』
【English Translation】 English version: Could it be that you will inherit Master Ma's (Mazu, referring to Chan Master Ma Daoyi) mantle in the future? Dao Wu Chan Master said, 'No. Today, because you, teacher, brought it up, I was able to see the great function and great application of Mazu. However, even so, I still do not recognize Mazu. If I were to inherit Mazu's mantle, my descendants would suffer because of it in the future.' Huaihai (Huaihai, referring to Baizhang Huaihai Chan Master) said, 'That's right, that's right. A view that is the same as the teacher's only reduces the teacher's virtue by half; a view that surpasses the teacher's is worthy of being passed on the mantle. You now have a view that greatly surpasses the teacher's.' Dao Wu Chan Master then bowed to Huaihai. One day, Dao Wu Chan Master asked, 'How should the lineage from above be indicated?' Huaihai was silent for a long time. Dao Wu Chan Master said, 'It cannot be allowed to be cut off by future generations.' Huaihai said, 'I thought you were someone who could be made into something.' Then he got up and entered the abbot's room. Dao Wu Chan Master followed him into the abbot's room and said, 'I have come specifically to ask for instruction.' Huaihai said, 'If that is the case, then you must not let me down in the future.' Chan Master Bu Yu Tong (Bu Yu Tong, literally 'Silent Tong') was given this name because he was taciturn from a young age. Once, while bowing to the Buddha, a Chan practitioner asked, 'What are you bowing to?' Chan Master Bu Yu Tong said, 'It is the Buddha.' The Chan practitioner then pointed to the Buddha statue and said, 'What is this?' Chan Master Bu Yu Tong was speechless. In the evening, Chan Master Bu Yu Tong tidied up his robes and respectfully asked the Chan practitioner, saying, 'I don't know what your intention is?' The Chan practitioner asked, 'How many years have you been practicing, Venerable?' Chan Master Bu Yu Tong said, 'Ten years.' The Chan practitioner asked, 'Have you been ordained yet?' Chan Master Bu Yu Tong was even more confused. The Chan practitioner said, 'If you don't understand anything, what is the use of practicing for a hundred years?' Then he asked Chan Master Bu Yu Tong to visit Mazu together. When they arrived in Jiangxi, Mazu had already passed away, so he visited Huaihai and immediately resolved the doubts in his heart.
(Ji Si Year) Chongxin visits Tianwang Daowu Chan Master
After Daowu Chan Master received Mazu's approval, he built a thatched hut outside Jingmen City. One day, the Jiedushi (military governor) came to visit, but Daowu Chan Master did not show him any courtesy. The Jiedushi was enraged and threw Daowu Chan Master into the river. When the Jiedushi returned, he saw that the entire yamen was on fire, and he heard the sound of the Heavenly King God scolding him in the air. So he sadly disfigured himself to apologize and set up a sacrifice. The fire immediately stopped and everything was restored to its original state. The Jiedushi then personally went to the river to welcome Daowu Chan Master, and saw that Daowu Chan Master was in the water, but his clothes were not wet. The Jiedushi respected Daowu Chan Master even more, and built Tianwang Temple to the west of the government office to support Daowu Chan Master. There was a man named Chongxin, who was from Benzhugong. He was intelligent and extraordinary from a young age. His family sold cakes and lived in the alley of Tianwang Temple. Chongxin offered ten cakes to Daowu Chan Master every day, and Daowu Chan Master accepted them. Every time after eating, he always left one cake and said, 'I will give this cake to you to bless your descendants.' One day, Chongxin thought to himself, 'Cake'
是我持去。何以返遺我耶。其別有旨乎。遂造而問焉。悟曰。是汝持來。復汝何咎。信聞之。頗曉玄旨。因投悟出家。悟曰。汝昔崇福善。今信吾言。可名崇信。自是服勸左右。一日問悟曰。崇信自到來。不蒙和尚指示心要。悟曰。自汝到來。吾未嘗不指汝心要。信曰。何處指示。悟曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低頭。何處不指示心要。信低頭良久。悟曰。見則直下便見。擬思即差。信當下開解。乃復問。如何保任。悟曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。信后住龍潭。接德山。
(庚午)智常禪師開法歸宗(馬祖一法嗣)
智常。住廬山歸宗寺。因目有重瞳。用藥手按摩。以致目眥俱赤。世號赤眼歸宗。上堂。從上古德。不是無知。解他高尚之士。不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前祇是依他解。發言皆滯。光不透脫。祇為目前有物。常有頌曰。歸宗事理絕。日輪正當午。自在如師子。不與物依怙。獨步四山頂。優遊三大路。欠呿飛禽墜。顰呻眾邪怖。機豎箭易及。影沒手難覆。弛張若弓伎。裁剪如尺度。巧鏤萬般名。歸宗還似土。語默音聲絕。旨妙情難措。棄個眼還聾。取個耳還瞽。一鏃
【現代漢語翻譯】 現代漢語譯本： 『是我拿來的，為什麼又還給我呢？』是不是有什麼別的用意？於是（崇信）前去拜訪並詢問（道悟）。道悟說：『是你拿來的，還給你有什麼不對嗎？』崇信聽了，略微明白了其中的玄妙旨意，於是請求在道悟門下出家。道悟說：『你過去崇尚福報善事，現在相信我的話，可以取名為崇信。』從此（崇信）侍奉勸導左右。一天，（崇信）問（道悟）說：『崇信自從來到這裡，沒有得到和尚您指示的心要。』道悟說：『自從你來到這裡，我未曾不指示你的心要。』崇信說：『在哪裡指示的呢？』道悟說：『你端茶來，我為你接過；你送飯來，我為你接受；你合掌致敬時，我便低頭。哪裡沒有指示心要呢？』崇信低頭沉思良久。道悟說：『見到就直接見到，稍微思索就差了。』崇信當下開悟理解，於是又問：『如何保任（保持這種狀態）？』道悟說：『任由自性逍遙自在，隨順因緣放開胸懷，只要去除凡夫之心，別無聖人的理解。』崇信後來住在龍潭，接引了德山。
（庚午年(850)）智常禪師開法歸宗（馬祖（709-788）的法嗣）
智常，住在廬山歸宗寺。因為眼睛有重瞳（雙瞳），用藥物進行手術，以致眼眶都發紅，世人稱他為赤眼歸宗。上堂說法時說：『從前的古德，不是沒有知識，他們理解那些高尚之士，與普通人不同。現在的人不能自成自立，虛度光陰。各位不要用錯心思，沒有人可以代替你，也沒有你用心的地方。不要向外尋求，從前只是依賴他人解釋，說出的話都遲滯不通，光明不能透徹，只因爲眼前有物。』常有頌說：『歸宗的事理超越言語，如同日輪正當午。自在如同獅子，不依靠外物。獨自走在四山之頂，優遊於三大道路。欠伸哈欠使飛禽墜落，皺眉呻吟使眾邪驚怖。箭在弦上容易射中，影子消失難以覆蓋。張弛如同弓箭的技巧，裁剪如同尺度的衡量。巧妙地雕刻出萬般名相，歸宗之後還如同塵土。言語沉默聲音都消失，精妙的旨意難以用情感表達。捨棄一隻眼睛還像聾子，取來一隻耳朵還像瞎子。一箭』
【English Translation】 English version: I brought it. Why return it to me?' Is there another meaning?' So (Chongxin) went to visit and asked (Daowu). Daowu said, 'You brought it, what's wrong with returning it to you?' Chongxin heard this and slightly understood the profound meaning. So he asked to become a monk under Daowu. Daowu said, 'You used to admire blessings and good deeds, now you believe my words, you can be named Chongxin (崇信, Adoration of Faith).' From then on, (Chongxin) served and advised those around him. One day, (Chongxin) asked (Daowu), 'Since Chongxin came here, he has not received the essential teachings from the monk.' Daowu said, 'Since you came here, I have never failed to point out the essentials to you.' Chongxin said, 'Where did you point them out?' Daowu said, 'When you bring tea, I take it for you; when you bring food, I receive it for you; when you put your palms together in respect, I bow my head. Where have I not pointed out the essentials?' Chongxin lowered his head and pondered for a long time. Daowu said, 'If you see it, you see it directly; if you think about it, you are wrong.' Chongxin immediately understood, and then asked, 'How to maintain (this state)?' Daowu said, 'Let your nature be free and at ease, follow the circumstances and be open-minded, just exhaust the mind of ordinary people, there is no saintly understanding.' Chongxin later lived in Longtan and received Deshan.
(Gengwu year (850)) Zen Master Zhichang opened the Dharma at Guizong (a Dharma heir of Mazu (709-788))
Zhichang lived in Guizong Temple on Mount Lu. Because his eyes had double pupils, he used medicine for surgery, which caused his eye sockets to turn red. People called him Red-Eyed Guizong. When he ascended the hall to preach, he said, 'The ancient virtuous ones were not ignorant; they understood those noble people, who were different from ordinary people. People today cannot become self-sufficient and independent, and waste their time. Do not use your minds wrongly, no one can replace you, and there is no place for you to use your mind. Do not seek externally, in the past you only relied on others' explanations, and your words were stagnant and impassable, and the light could not penetrate, only because there is something in front of your eyes.' There is often a verse that says: 'The principles of Guizong transcend words, like the sun at noon. Free like a lion, not relying on external things. Walking alone on the top of the four mountains, leisurely on the three great roads. Yawning causes birds to fall, frowning and groaning causes evil spirits to be frightened. An arrow on the string is easy to hit, a shadow disappears and is difficult to cover. Tension and relaxation are like the skill of a bow and arrow, and cutting is like the measurement of a ruler. Skillfully carving all kinds of names, after returning to Guizong, it is still like dust. Words, silence, and sounds all disappear, and the subtle meaning is difficult to express with emotion. Abandoning one eye is like being deaf, and taking one ear is like being blind. An arrow'
破三關。分明箭後路。可憐大丈夫。先天為佛祖○江州刺史李渤。問常曰。教中謂須彌納芥子。渤即不疑。芥子納須彌。莫是妄談否。常曰。人傳使君讀萬卷書。是否。曰是。常曰。摩頂至踵。如椰子大。萬卷書向何處著。渤俯首而已。異日渤又問。一大藏教。明得個甚麼邊事。常舉拳示之曰。還會么。曰不會。曰這個措大拳頭也不識。曰請師指示。常曰。遇人即途中授與。不遇即世諦流佈。常一日刬草次。有座主來參。忽見一蛇。常以鋤斷之。座主曰。久向歸宗。到來祇見個粗行沙門。常曰。你粗我粗。主曰。如何是粗。常豎起鋤頭。主曰。如何是細。常作斬蛇勢。主曰。與么則依而行之。常曰。依而行之則且置。你甚麼處。見我斬蛇。主無對。
○石頭希遷禪師示寂(青原思法嗣)
希遷。住石頭。示眾。吾之法門。先佛傳授。不論禪定精進。惟達佛之知見。即心即佛。心佛眾生。菩提煩惱。名異體一。汝等當知。自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖齊同。應用無方。離心意識。三界六道。惟自心現。水月映象。豈有生滅。汝能知之。無所不備。貞元六年十二月二十五日示滅。壽九十一。臘六十三○潭州長髭曠。初至曹溪禮塔。回參希遷。遷問。甚處來。曰嶺南來。遷曰。大庾嶺頭。一
【現代漢語翻譯】 現代漢語譯本 打破三重關卡。分明地看到了箭射出的方向。可嘆大丈夫啊。先天就是佛祖。（江州刺史李渤）問（歸宗常禪師）道：『教義中說須彌山能納入芥子之中，我對此並不懷疑。但芥子能容納須彌山，莫非是虛妄之談嗎？』（歸宗）常（禪師）說：『人們都說使君讀了萬卷書，是這樣嗎？』（李渤）說：『是的。』（歸宗）常（禪師）說：『從頭頂到腳跟，像椰子那麼大，萬卷書放在哪裡呢？』李渤低頭不語。過了幾天，李渤又問：『這一大藏經，究竟闡明了什麼事情？』（歸宗）常（禪師）舉起拳頭給他看，說：『會意了嗎？』（李渤）說：『不會。』（歸宗）常（禪師）說：『連這個粗人的拳頭都不認識。』（李渤）說：『請禪師指示。』（歸宗）常（禪師）說：『遇到合適的人就在路上傳授給他，遇不到就讓它在世俗中流傳。』（歸宗）常（禪師）一天在鋤草時，有位座主前來參拜。忽然看到一條蛇，（歸宗）常（禪師）用鋤頭把它砍斷。座主說：『久仰歸宗（歸宗常禪師），來到這裡卻只見一個行為粗魯的沙門。』（歸宗）常（禪師）說：『你粗還是我粗？』座主說：『什麼是粗？』（歸宗）常（禪師）豎起鋤頭。座主說：『什麼是細？』（歸宗）常（禪師）做出斬蛇的姿勢。座主說：『既然這樣，那就依著去做吧。』（歸宗）常（禪師）說：『依著去做這件事暫且放下，你從哪裡看到我斬蛇了？』座主無言以對。
（石頭希遷禪師）示寂（青原思（青原行思）法嗣）
（石頭）希遷（禪師），住在石頭（寺）。向大眾開示說：『我的法門，是先佛傳授下來的，不講究禪定精進，只求通達佛的知見。即心即佛，心、佛、眾生，菩提、煩惱，名稱不同而本體是一樣的。你們應當明白，自己的心靈，本體脫離了斷滅和常有的兩端，自性不是垢染也不是清凈，湛然圓滿，凡人和聖人平等無二，應用無窮無盡，脫離了心意識。三界六道，都只是自心顯現。水中的月亮，鏡中的影像，哪裡有生滅呢？你們如果能明白這個道理，就無所不具備了。』貞元六年（790年）十二月二十五日示寂，享年九十一歲，僧臘六十三。（潭州）長髭曠（禪師），最初到曹溪（曹溪山）禮拜（六祖慧能）塔，回來參拜（石頭）希遷（禪師）。（石頭）希遷（禪師）問：『從哪裡來？』（長髭曠禪師）說：『從嶺南來。』（石頭）希遷（禪師）說：『大庾嶺頭，一……』
【English Translation】 English version Breaking through the three barriers. Clearly seeing the path of the arrow. Alas, a great man. The innate is the Buddha. (Li Bo, the Prefect of Jiangzhou) asked (Zen Master Guizong Chang): 'The teachings say that Mount Sumeru can be contained within a mustard seed, which I do not doubt. But can a mustard seed contain Mount Sumeru? Isn't that a false statement?' (Guizong) Chang (Zen Master) said: 'People say that you, Prefect, have read ten thousand books, is that so?' (Li Bo) said: 'Yes.' (Guizong) Chang (Zen Master) said: 'From the crown of your head to your heels, as big as a coconut, where are the ten thousand books placed?' Li Bo lowered his head and said nothing. A few days later, Li Bo asked again: 'What exactly does this entire Tripitaka teach?' (Guizong) Chang (Zen Master) raised his fist to show him, saying: 'Do you understand?' (Li Bo) said: 'No.' (Guizong) Chang (Zen Master) said: 'You don't even recognize this crude man's fist.' (Li Bo) said: 'Please instruct me, Master.' (Guizong) Chang (Zen Master) said: 'If I meet the right person, I will teach them on the road; if not, let it circulate in the mundane world.' One day, (Guizong) Chang (Zen Master) was weeding when a visiting monk came to pay respects. Suddenly, he saw a snake, and (Guizong) Chang (Zen Master) cut it in two with a hoe. The visiting monk said: 'I have long admired Guizong (Zen Master Guizong Chang), but upon arriving, I only see a crude and uncouth monk.' (Guizong) Chang (Zen Master) said: 'Are you crude or am I crude?' The visiting monk said: 'What is crude?' (Guizong) Chang (Zen Master) raised the hoe. The visiting monk said: 'What is refined?' (Guizong) Chang (Zen Master) made a gesture of cutting a snake. The visiting monk said: 'If that's the case, then follow it.' (Guizong) Chang (Zen Master) said: 'Putting aside the matter of following it, where did you see me cutting a snake?' The visiting monk was speechless.
(Zen Master Shitou Xiqian) passed away (Successor of Qingyuan Si (Qingyuan Xingsi))
(Shitou) Xiqian (Zen Master) lived in Shitou (Temple). He addressed the assembly, saying: 'My Dharma gate is transmitted by the previous Buddhas. It does not emphasize dhyana or diligence, but only seeks to attain the knowledge and vision of the Buddha. Mind is Buddha, mind, Buddha, and sentient beings, Bodhi and afflictions, have different names but the same essence. You should know that your own mind is free from the extremes of annihilation and permanence, and its nature is neither defiled nor pure, but clear, complete, and perfect. Ordinary beings and sages are equal and undifferentiated, and its application is limitless, beyond the mind and consciousness. The Three Realms and Six Paths are all manifestations of one's own mind. The moon in the water and the image in the mirror, how can they have birth and death? If you can understand this principle, you will lack nothing.' He passed away on the twenty-fifth day of the twelfth month of the Zhenyuan sixth year (790 AD), at the age of ninety-one, with sixty-three years as a monk. (Zen Master) Changzi Kuang of Tanzhou, first went to Caoxi (Mount Caoxi) to pay respects to the (Sixth Patriarch Huineng's) stupa, and returned to visit (Shitou) Xiqian (Zen Master). (Shitou) Xiqian (Zen Master) asked: 'Where do you come from?' (Zen Master Changzi Kuang) said: 'From Lingnan.' (Shitou) Xiqian (Zen Master) said: 'At the head of Dayu Ridge, one...'
鋪功德。成就也未。曰成就久矣。祇欠點眼在。遷曰。莫要點眼么。曰便請。遷乃垂下一足。曠禮拜。遷曰。汝見恁么道理。便禮拜。曰據某甲所見。如紅爐上一點雪。后住長髭。僧問。不負從上諸聖。如何是長髭第一句。曰有口不能言。曰為甚麼口不能言。曠乃頌曰。石師子木女兒。第一句諸佛機。言不得也大奇。直下是莫狐疑。良久曰。是第一句。是第二句。曰不一不二。曠曰。見利忘錐。猶自多在。僧禮拜。曠拈起盞子曰。直下不負從上諸聖。僧曰。直指人心。見性成佛。又作么生。曠放下盞子。便歸方丈。
(辛未)智藏禪師住西堂
貞元七年。智藏住䖍州西堂。尚書李翱嘗問僧。馬大師有甚言教。僧曰。大師或說即心即佛。或說非心非佛。翱曰。總過這邊。翱卻問藏。馬大師有甚言教。藏呼李翱。翱應諾。藏曰。鼓角動也。有一俗士問藏。有天堂地獄否。曰有。曰有佛法僧寶否。曰有。更有多問。盡答言有。曰和尚恁么道莫錯否。藏曰。汝曾見尊宿來耶。曰某甲曾參徑山和尚來。曰徑山向汝作么生道。曰他道一切總無。曰汝有妻否。曰有。曰徑山和尚有妻否。曰無。藏曰。徑山和尚道無即得。士禮謝而去。
(壬申)徑山法欽禪師示寂(鶴林玄素法嗣)
法欽。自長安歸徑山。久
【現代漢語翻譯】 現代漢語譯本 鋪設功德，成就了嗎？回答說：『成就很久了，只欠點睛而已。』 僧人說：『要點睛嗎？』 回答說：『請便。』 於是僧人垂下一隻腳。智藏禪師禮拜。智藏禪師說：『你見到這樣的道理，便禮拜？』 僧人說：『據我所見，如紅爐上一點雪。』 後來智藏禪師住在長髭。有僧人問：『不辜負從上諸聖，如何是長髭第一句？』 回答說：『有口不能言。』 僧人說：『為什麼有口不能言？』 智藏禪師於是作頌說：『石獅子木女兒，第一句諸佛機。言不得也大奇，直下是莫狐疑。』 良久說：『是第一句，是第二句。』 回答說：『不一不二。』 智藏禪師說：『見利忘錐，猶自多在。』 僧人禮拜。智藏禪師拿起盞子說：『直下不負從上諸聖。』 僧人說：『直指人心，見性成佛，又作么生？』 智藏禪師放下盞子，便回方丈。
（辛未年(811)）智藏禪師住在西堂
貞元七年(791)，智藏禪師住在虔州西堂。尚書李翱曾經問僧人：『馬大師（馬祖道一）有什麼言教？』 僧人說：『大師或者說即心即佛，或者說非心非佛。』 李翱說：『總過這邊。』 李翱卻問智藏禪師：『馬大師（馬祖道一）有什麼言教？』 智藏禪師呼喚李翱。李翱應諾。智藏禪師說：『鼓角動也。』 有一位俗士問智藏禪師：『有天堂地獄嗎？』 回答說：『有。』 問：『有佛法僧寶嗎？』 回答說：『有。』 更多提問，都回答說有。 俗士說：『和尚您這樣說，沒錯嗎？』 智藏禪師說：『你曾見過尊宿來嗎？』 回答說：『我曾經參拜徑山和尚來。』 智藏禪師說：『徑山和尚向你作么生說？』 回答說：『他道一切總無。』 智藏禪師說：『你有妻子嗎？』 回答說：『有。』 智藏禪師說：『徑山和尚有妻子嗎？』 回答說：『無。』 智藏禪師說：『徑山和尚道無即得。』 俗士禮謝而去。
（壬申年(792)）徑山法欽禪師示寂（鶴林玄素法嗣）
法欽禪師，自從長安回到徑山，很久。
【English Translation】 English version Laying down merit, is it accomplished? He replied, 'It has been accomplished for a long time, only lacking the dotting of the eyes.' The monk said, 'Is it necessary to dot the eyes?' He replied, 'Please do so.' Thereupon, the monk lowered one foot. Zhizang (智藏) Chan Master bowed. Zhizang (智藏) said, 'Having seen such a principle, you bow?' The monk said, 'According to my understanding, it is like a snowflake on a red-hot stove.' Later, Zhizang (智藏) Chan Master resided at Longzi (長髭). A monk asked, 'Not failing the sages from above, what is the first phrase of Longzi (長髭)?' He replied, 'Having a mouth but unable to speak.' The monk said, 'Why is it that having a mouth, one cannot speak?' Zhizang (智藏) then composed a verse, saying, 'Stone lion, wooden maiden, the first phrase is the mechanism of all Buddhas. Unable to speak, it is greatly wondrous, directly it is, do not doubt.' After a long while, he said, 'Is it the first phrase? Is it the second phrase?' He replied, 'Not one, not two.' Zhizang (智藏) said, 'Forgetting the awl upon seeing profit, it is still too much.' The monk bowed. Zhizang (智藏) picked up the cup and said, 'Directly not failing the sages from above.' The monk said, 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, what then?' Zhizang (智藏) put down the cup and returned to his abbot's room.
(Xinwei Year (811)) Chan Master Zhizang (智藏) resided at Xitang (西堂)
In the seventh year of Zhenyuan (貞元) (791), Zhizang (智藏) resided at Xitang (西堂) in Qianzhou (虔州). The Minister Li Ao (李翱) once asked a monk, 'What teachings did Great Master Ma (馬祖道一) have?' The monk said, 'The Great Master sometimes said 'The mind itself is Buddha,' and sometimes said 'The mind itself is not Buddha'.' Li Ao (李翱) said, 'All pass this side.' Li Ao (李翱) then asked Zhizang (智藏), 'What teachings did Great Master Ma (馬祖道一) have?' Zhizang (智藏) called out to Li Ao (李翱). Li Ao (李翱) responded. Zhizang (智藏) said, 'The drums and horns are moving.' A layman asked Zhizang (智藏), 'Are there heavens and hells?' He replied, 'There are.' He asked, 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' He replied, 'There are.' To further questions, he answered 'There are' to all. The layman said, 'Venerable monk, is it not wrong for you to say so?' Zhizang (智藏) said, 'Have you seen any venerable elders?' He replied, 'I have visited Chan Master Jingshan (徑山).' Zhizang (智藏) said, 'What did Jingshan (徑山) say to you?' He replied, 'He said that everything is non-existent.' Zhizang (智藏) said, 'Do you have a wife?' He replied, 'I do.' Zhizang (智藏) said, 'Does Chan Master Jingshan (徑山) have a wife?' He replied, 'No.' Zhizang (智藏) said, 'It is acceptable for Chan Master Jingshan (徑山) to say non-existent.' The layman bowed and departed.
(Renshen Year (792)) Chan Master Faqin (法欽) of Jingshan (徑山) passed away (Dharma successor of Helin Xuansu (鶴林玄素))
Chan Master Faqin (法欽), after returning to Jingshan (徑山) from Chang'an (長安), stayed for a long time.
之刺史請居杭州龍興寺。欽遂往來其間。不擇所止。貞元八年十二月二十八日。示寂于龍興。先期三日。告眾曰。當葬吾于南庭隙地勿封勿樹。恐妨僧徒之菜地。壽九十二。臘七十。欽悲願弘深。見面聞名。如子得母。故東至海岱。西及隴蜀。南窮交廣。北盡朔方。學者莫不歸慕。參承人皆目之。為功德山。至於天龍敬向。異類歸依。地產靈芝。空雨甘露。聖燈夜現。彩雲朝暉。猛獸棲其旁。眾禽集其室。白鷴烏鴉。就掌而食。有二白兔。拜跪于杖屨間。一雞常隨聽法。不食生類。欽之長安。長鳴三日而絕。一麇常依禪室。不他游。欽滅。亦三日而死。
(癸酉)百丈懷海傳法靈祐
靈祐。長溪趙氏子。年十五剃染受具。究大小乘教。嘗遊方。至國清寺。與寒山拾得。往松門夾道。寒作虎吼三聲。祐無對。寒曰。自從靈山一別。迄至於今。還相記么。祐又無對。拾拈杖曰。老兄喚這個作什麼。祐又無對。寒曰。休休不用問他。自從別後已三生。作國王來。總忘卻也。貞元九年。祐年二十三。游江西參懷海。海一見許之入室。遂居參學之首。一日侍立次。海問誰。對曰靈祐。海曰。汝撥爐中有火否。祐撥之曰。無火。海躬起。深撥得少火。舉示曰。汝道無。這個聻。祐自是發悟。禮謝。陳其所解。海曰。此
【現代漢語翻譯】 現代漢語譯本： （杭州）的刺史請（道欽）居住在杭州龍興寺。道欽於是往來於寺中，不選擇固定的住所。貞元八年（792年）十二月二十八日，在龍興寺圓寂。提前三天，告訴眾人說：『應當將我葬在南庭的空地上，不要封土，不要種植樹木，恐怕妨礙僧人的菜地。』享年九十二歲，僧臘七十年。道欽的悲心和願力弘大深厚，見面聽到他的名字，就像孩子得到母親一樣。所以從東到海岱，西到隴蜀，南到交廣，北到朔方，學者沒有不歸向仰慕的。跟隨他學習的人都稱他為功德山。甚至天龍都敬重嚮往，不同的物類都歸順依靠。他所在的地方出產靈芝，天空降下甘露，聖燈在夜晚顯現，彩雲在早晨煥發光輝。猛獸棲息在他的旁邊，各種鳥禽聚集在他的房間里。白鷴和烏鴉，來到他的手掌上吃東西。有兩隻白兔，在他的手杖和鞋子間拜跪。一隻雞常常跟隨他聽法，不吃有生命的動物。道欽到長安，這隻雞長鳴了三天而死。一隻麇常常依靠著禪室，不到別處遊玩。道欽圓寂，這隻麇也三天後死去。
（癸酉年）百丈懷海將佛法傳給了靈祐。
靈祐，是長溪趙氏的兒子。十五歲時剃髮出家，受了具足戒，精通大小乘佛教的教義。曾經遊歷四方，到達國清寺。與寒山、拾得一起，前往松門夾道。寒山發出三聲虎吼，靈祐沒有迴應。寒山說：『自從靈山一別，直到如今，還記得嗎？』靈祐又沒有迴應。拾得拿起手杖說：『老兄，你叫這個做什麼？』靈祐又沒有迴應。寒山說：『算了算了，不用問他了。自從分別后已經三生，做了國王，全都忘記了。』貞元九年（793年），靈祐二十三歲，遊歷江西，參拜懷海。懷海一見到他就允許他進入內室，於是靈祐就住在參學者的首位。一天，靈祐侍立在懷海身邊，懷海問：『是誰？』靈祐回答說：『是靈祐。』懷海說：『你撥弄爐子，裡面有火嗎？』靈祐撥弄后說：『沒有火。』懷海彎下腰，深深地撥弄，得到了一點火星，舉起來給靈祐看，說：『你說沒有，這個是什麼？』靈祐因此開悟，向懷海禮拜感謝，陳述自己所理解的道理。懷海說：『這就是……』
【English Translation】 English version: The governor of (Hangzhou) invited (Daoqin) to reside at Longxing Temple in Hangzhou. Thereupon, Daoqin frequented the temple, not choosing a fixed abode. On the twenty-eighth day of the twelfth month of the eighth year of the Zhenyuan era (792 AD), he passed away at Longxing Temple. Three days prior, he told the assembly: 'You should bury me in the vacant land in the south courtyard, without sealing the tomb or planting trees, lest it obstruct the vegetable garden of the monks.' He lived to be ninety-two years old, with seventy years as a monk. Daoqin's compassion and vows were vast and profound. Meeting him or hearing his name was like a child finding its mother. Therefore, from the east to Haidai, the west to Longshu, the south to Jiaoguang, and the north to Shuofang, scholars all turned to him with admiration. Those who followed him in study all called him Mount Merit. Even the nagas and other supernatural beings revered and yearned for him, and different kinds of creatures turned to him for refuge. The land where he resided produced lingzhi mushrooms, sweet dew fell from the sky, sacred lamps appeared at night, and colorful clouds shone in the morning. Fierce beasts dwelled beside him, and various birds gathered in his room. White pheasants and crows came to his palm to eat. Two white rabbits knelt between his staff and shoes. A chicken often followed him to listen to the Dharma, not eating living creatures. When Daoqin went to Chang'an, this chicken crowed for three days and then died. A deer often stayed near the meditation room, not wandering elsewhere. When Daoqin passed away, this deer also died three days later.
In the year Guiyou, Baizhang Huaihai transmitted the Dharma to Lingyou.
Lingyou was the son of the Zhao family of Changxi. At the age of fifteen, he shaved his head and became a monk, receiving the full precepts, and mastering the teachings of both the Mahayana and Hinayana Buddhist traditions. He once traveled to various places, arriving at Guoqing Temple. Together with Hanshan and Shide, he went to the pine gate road. Hanshan roared like a tiger three times, but Lingyou did not respond. Hanshan said, 'Since our separation at Vulture Peak, until now, do you still remember?' Lingyou again did not respond. Shide picked up his staff and said, 'Elder brother, what do you call this?' Lingyou again did not respond. Hanshan said, 'Forget it, forget it, no need to ask him. Since our separation, three lifetimes have passed, and he has become a king, forgetting everything.' In the ninth year of the Zhenyuan era (793 AD), Lingyou was twenty-three years old. He traveled to Jiangxi and paid homage to Huaihai. Upon seeing him, Huaihai allowed him to enter his room, and Lingyou resided at the head of the students. One day, Lingyou was standing beside Huaihai, who asked, 'Who is it?' Lingyou replied, 'It is Lingyou.' Huaihai said, 'Do you stir the stove? Is there fire in it?' Lingyou stirred it and said, 'There is no fire.' Huaihai bent down, stirred deeply, and obtained a small spark, holding it up for Lingyou to see, saying, 'You say there is none, what is this?' Lingyou then attained enlightenment, bowed to Huaihai in gratitude, and explained his understanding. Huaihai said, 'This is...'
乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。只是無虛妄。凡聖等心。本來心法。原自備足。汝今既爾。善自護持。次日同海入山作務。海曰。將得火來么。祐曰。將得來。海曰。在甚麼處。祐乃拈一枝柴。吹兩吹。度與海。海曰。如蟲御木。
(乙亥)無業禪師閱大藏
無業。自傳馬祖心印后。遂往曹溪禮祖塔。及廬岳天臺。遍尋聖蹟。繇洛抵雍。憩西明寺。僧眾舉請。充兩街大德。業曰。非吾本志也。至上黨。節度使李抱真。旦夕瞻奉。業曰。本避上國浩穰。今復煩接君侯。豈吾心哉。乃往清涼金閣寺。重閱大藏。周八稔而畢。
○普愿禪師開法南泉
貞元十一年。普愿憩息池陽。遂開法于南泉。諸方目為郢匠。上堂。十地菩薩。住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫神通妙用。至一切色界。普現色身。或示現成等正覺。轉大法輪。入涅槃。使無量入毛孔。演一句經無量劫。其義不盡。教化無量億千眾生。得無生法忍。尚喚作所知愚。極微細所知愚。與道全乖。大難大難。又曰。近日禪師太多。覓個癡鈍人不可得。不道全無。于中還少。若有出來。共你商量。如空劫時。
【現代漢語翻譯】 現代漢語譯本 這只是暫時的歧路罷了。《經》中說：『想要認識佛性的意義，應當觀察時節因緣。』時節一到，就像迷路的人忽然醒悟，像遺忘的人忽然記起，才明白本來就有的東西，不是從別人那裡得到的。所以祖師說：『悟了和未悟一樣，無心也無法。只是沒有虛妄，凡人和聖人平等。』本來心法，原本就具備充足。你現在既然這樣，好好地守護保持。第二天，他和海一起入山勞作。海問：『帶火來了嗎？』祐說：『帶來了。』海問：『在哪裡？』祐於是拿起一根柴，吹了兩下，遞給海。海說：『像蟲子蛀木頭一樣。』
（乙亥）無業禪師閱讀大藏經
無業禪師，自從傳承了馬祖（Mazu，禪宗大師）的心印之後，就前往曹溪（Caoxi，地名）禮拜六祖慧能（Huineng，禪宗六祖）的塔，以及廬山（Lu Shan，山名）、天臺山（Tiantai Mountain，山名），遍尋聖蹟。從洛陽（Luoyang，古都）到達雍州（Yongzhou，古地名），在西明寺（Ximing Temple，寺廟名）休息。僧眾推舉邀請他，擔任兩街大德。無業禪師說：『這不是我的本意。』到上黨（Shangdang，古地名），節度使李抱真（Li Baozhen，人名）早晚都瞻仰侍奉他。無業禪師說：『本來是爲了避開上國的喧囂，現在又煩勞您君侯接待，這哪裡是我的心意呢？』於是前往清涼山（Qingliang Mountain，山名）金閣寺（Jinge Temple，寺廟名），重新閱讀大藏經，花了八年才完成。
○普愿禪師在南泉開法
貞元十一年（795年），普愿禪師在池陽（Chiyang，地名）休息，於是在南泉（Nanquan，地名）開法。各方都稱他為郢匠（Yingjiang，比喻技藝精湛的人）。上堂說法時說：『十地菩薩（Ten-bhumi Bodhisattva，佛教果位），安住于首楞嚴三昧（Śūraṅgama Samādhi，禪定名），得到諸佛的秘密法藏，自然得到一切禪定解脫神通妙用，到達一切**，普遍示現色身，或者示現成等正覺，轉大法輪，入涅槃，使無量眾生進入毛孔，演說一句經無量劫，其意義也說不盡，教化無量億千眾生，得到無生法忍（Anutpattika-dharma-kṣānti，菩薩的果位）。』尚且稱作所知愚（Jñeyāvaraṇa，煩惱障），極其微細的所知愚，與道完全相悖，太難了太難了。』又說：『近日禪師太多，找個癡鈍的人都找不到。不是說完全沒有，只是很少。如果有人出來，和你商量，就像空劫時一樣。
【English Translation】 English version This is just a temporary fork in the road. The Sutra says, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' When the time comes, it's like a lost person suddenly waking up, like a forgotten person suddenly remembering, and then realizing that it's something you already have, not something you get from others. Therefore, the Patriarch said, 'Enlightenment is the same as non-enlightenment, no mind is also no Dharma. It's just without falsehood, ordinary people and saints are equal.' The original mind-dharma is originally fully equipped. Now that you are like this, take good care of it. The next day, he and Hai went into the mountains to work. Hai asked, 'Did you bring fire?' You said, 'I brought it.' Hai asked, 'Where is it?' You then picked up a piece of firewood, blew on it twice, and handed it to Hai. Hai said, 'Like a worm eating wood.'
(Yi Hai Year) Zen Master Wuye Reads the Great Treasury of Sutras
Zen Master Wuye, after inheriting the mind-seal of Mazu (禪宗大師, a Zen master), went to Caoxi (地名, place name) to pay homage to the pagoda of the Sixth Patriarch Huineng (禪宗六祖, the Sixth Patriarch of Zen), as well as Mount Lu (山名, mountain name) and Mount Tiantai (山名, mountain name), searching for sacred sites everywhere. From Luoyang (古都, ancient capital) he arrived at Yongzhou (古地名, ancient place name), resting at Ximing Temple (寺廟名, temple name). The monks elected and invited him to serve as a great virtuous one in the two streets. Zen Master Wuye said, 'This is not my original intention.' Arriving at Shangdang (古地名, ancient place name), the military governor Li Baozhen (人名, personal name) paid homage to him morning and evening. Zen Master Wuye said, 'Originally, I wanted to avoid the hustle and bustle of the upper country, but now I am troubled by your lordship's reception. How can this be my intention?' Therefore, he went to Jinge Temple (寺廟名, temple name) on Mount Qingliang (山名, mountain name) and re-read the Great Treasury of Sutras, which took him eight years to complete.
○ Zen Master Puyuan Opens the Dharma at Nanquan
In the eleventh year of Zhenyuan (795 AD), Zen Master Puyuan rested in Chiyang (地名, place name), and then opened the Dharma at Nanquan (地名, place name). All quarters called him a master craftsman (郢匠, metaphor for someone with superb skills). When he ascended the hall to preach, he said, 'The Ten-bhumi Bodhisattvas (佛教果位, Buddhist rank), abiding in the Śūraṅgama Samādhi (禪定名, meditation name), obtain the secret Dharma treasury of all Buddhas, and naturally obtain all meditation liberation supernatural powers and wonderful functions, reaching all **, universally manifesting colored bodies, or manifesting perfect enlightenment, turning the great Dharma wheel, entering Nirvana, causing countless beings to enter pores, expounding a verse of scripture for countless kalpas, the meaning of which cannot be exhausted, teaching countless billions of trillions of beings, obtaining Anutpattika-dharma-kṣānti (菩薩的果位, Bodhisattva rank).' It is still called Jñeyāvaraṇa (煩惱障, affliction obstacle), the extremely subtle Jñeyāvaraṇa, which is completely contrary to the Dao, too difficult, too difficult.' He also said, 'Recently there are too many Zen masters, it is impossible to find a foolish and dull person. It is not to say that there are none at all, but there are very few. If someone comes out and discusses with you, it is like the time of the empty kalpa.
有修行人否。有無作么不道。尋常巧唇薄舌。及乎問著。總皆不道。何不出來。莫論佛出世時事。愿初住庵時。有一僧到庵。愿謂曰。我上山去作務。待齋時做飯。自吃了送一分上來。少時。其僧做飯。自吃了。卻一時打破家事。就床臥。愿待。不見來。便歸庵。見僧臥。愿亦就伊邊臥。僧便起去。愿住后曰。我往前住庵時。有個靈利道者。直至如今不見。
○普愿禪師傳法從諗
從諗。曹州郝鄉郝氏子。童稚披剃。未納戒。便隨本師行腳。抵池陽。參普愿。本師先人事了。諗方人事。愿在方丈內臥。見諗來參。便問。近離甚處。諗曰。近離瑞像。愿曰。還見立瑞像么。諗曰。不見立瑞像。只見臥如來。愿乃起坐曰。汝是有主沙彌。無主沙彌。諗曰。有主沙彌。愿曰。那個是你主。諗近前躬身曰。孟春猶寒。伏惟和尚尊體萬福。愿乃喚維那曰。此沙彌別處安排。本師先歸。諗遂留參。一日問愿。如何是道。愿曰。平常心是道。諗曰還可趣向也無。愿曰。擬向即乖。諗曰。不擬爭知是道。愿曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛。廓然蕩豁。豈可強是非耶。諗于言下大悟。乃往嵩岳納戒。卻返南泉。一日愿因東西兩堂爭貓兒。提起貓兒。白眾曰。道得即救取貓兒。道
【現代漢語翻譯】 現代漢語譯本： 有修行人嗎？為什麼有而不說？平時花言巧語，等到問到，都說不出來。為什麼不出來呢？不要說佛出世時候的事情，我剛開始住茅庵的時候，有一個僧人來到庵里。我說：『我上山去做工，等到吃飯的時候做飯，自己吃了送一份上來。』過了一會兒，那個僧人做好了飯，自己吃了，然後一下子把家裡的東西都打破了，就上床睡覺。我等了很久，不見他來，就回到茅庵，看見僧人躺著，我也就在他旁邊躺下。僧人就起來走了。我後來住在這裡說：『我以前住茅庵的時候，有個很聰明的道者，直到現在也沒再見到。』
○ 普愿禪師傳法從諗（840-915)
從諗（840-915），曹州郝鄉郝氏之子。小時候就剃度出家，還沒受戒，就跟隨他的師父四處遊歷。到了池陽，參拜普愿禪師。他的師父先去世了，從諗才正式出家。普愿禪師在方丈室內睡覺，看見從諗來參拜，就問：『最近從哪裡來？』從諗說：『最近從瑞像來。』普愿禪師說：『還看見立著的瑞像嗎？』從諗說：『沒看見立著的瑞像，只看見臥著的如來（佛）。』普愿禪師就起身坐起來說：『你是有主的沙彌，還是無主的沙彌？』從諗說：『有主的沙彌。』普愿禪師說：『哪個是你的主？』從諗走上前去，彎腰說：『孟春（農曆正月）還很冷，祝願和尚身體健康。』普愿禪師就叫維那說：『把這個沙彌安排到別的地方去。』他的師父先回去了，從諗就留下來參學。一天，從諗問普愿禪師：『什麼是道？』普愿禪師說：『平常心是道。』從諗說：『還可以趨向它嗎？』普愿禪師說：『想要趨向就錯了。』從諗說：『不想要趨向，怎麼知道是道呢？』普愿禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記（一種不善不惡的狀態）。如果真正通達無疑的道，就像太虛空一樣，空曠開闊，怎麼可以強行分辨是非呢？』從諗當即大悟。於是前往嵩岳受戒，然後返回南泉。一天，普愿禪師因為東西兩堂的僧人爭奪一隻貓，提起貓，對大家說：『說得對就救下貓，說
【English Translation】 English version: Is there anyone practicing? Why don't you speak when you have? Usually, you are eloquent, but when asked, you all remain silent. Why don't you come forward? Let's not talk about the time when the Buddha appeared in the world. When I first lived in the hermitage, a monk came to the hermitage. I said, 'I'm going up the mountain to work. When it's time to eat, I'll cook and send a portion up.' After a while, the monk cooked the rice, ate it himself, then suddenly broke all the household items and went to bed. I waited, but he didn't come, so I returned to the hermitage and saw the monk lying down. I also lay down beside him. The monk then got up and left. Later, I said, 'When I lived in the hermitage before, there was a clever practitioner, but I haven't seen him since.'
○ Chan Master Pǔyuàn transmits the Dharma to Cóngshěn (778-897)
Cóngshěn (778-897) was the son of the Hào family from Hàoxiāng village in Cáo Prefecture. He was tonsured as a child, but before taking the precepts, he followed his teacher on pilgrimages. Arriving at Chíyáng, he visited Pǔyuàn. His teacher passed away first, and then Cóngshěn officially became a monk. Pǔyuàn was sleeping in his room when he saw Cóngshěn come to visit. He asked, 'Where have you come from recently?' Cóngshěn said, 'Recently from the Ruìxiàng (Auspicious Image) Temple.' Pǔyuàn said, 'Did you see the standing Ruìxiàng (Auspicious Image)?' Cóngshěn said, 'I didn't see the standing Ruìxiàng (Auspicious Image), I only saw the reclining Tathāgata (Buddha).' Pǔyuàn then sat up and said, 'Are you a Śrāmaṇera (novice monk) with a master or without a master?' Cóngshěn said, 'A Śrāmaṇera (novice monk) with a master.' Pǔyuàn said, 'Who is your master?' Cóngshěn stepped forward, bowed, and said, 'Early spring is still cold, I wish the Abbot good health.' Pǔyuàn then called the director and said, 'Arrange for this Śrāmaṇera (novice monk) to go elsewhere.' His teacher returned first, and Cóngshěn stayed to study. One day, Cóngshěn asked Pǔyuàn, 'What is the Dao (the Way)?' Pǔyuàn said, 'Ordinary mind is the Dao (the Way).' Cóngshěn said, 'Can it be approached?' Pǔyuàn said, 'Intending to approach is a mistake.' Cóngshěn said, 'If you don't intend to approach, how do you know it is the Dao (the Way)?' Pǔyuàn said, 'The Dao (the Way) does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is a state of oblivion. If you truly understand the Dao (the Way) without doubt, it is like the great void, vast and open. How can you forcibly distinguish right from wrong?' Cóngshěn had a great enlightenment upon hearing these words. He then went to Mount Sōng to take the precepts and returned to Nánquán. One day, Pǔyuàn, because the monks in the east and west halls were fighting over a cat, picked up the cat and said to everyone, 'If you can speak correctly, save the cat. If you can'
不得即斬卻。眾無對。愿便斬之。諗自外歸。愿舉前話。且曰。子作么生。諗脫草履。安頭上而出。愿曰。子若在。卻救得貓兒。愿嘗曰。我十八上便解作活計。諗曰。我十八上便解破家散宅。一日愿示眾云。江西馬祖說即心即佛。王老師不恁么。道不是心。不是佛。不是物。恁么道有過么。諗禮拜而出。時有僧隨問。上座禮拜便出。意作么生。諗曰。汝卻問取和尚。僧乃問。適來諗上座意作么生。愿曰。他卻領得老僧意旨。諗歸曹州。省覲受業師。親屬聞知。咸欲來會。諗聞曰。俗塵愛網。無有了期。已辭出家。不願再見。遂攜瓶錫。遍歷諸方○景岑。久依普愿。有投機偈曰。今日還鄉入大門。南泉親道遍乾坤。法法分明皆祖父。回頭慚愧好兒孫。愿曰。今日投機事莫論。南泉不道遍乾坤。還鄉儘是兒孫事。祖父從來不出門。僧問岑同參會和尚曰。和尚見南泉后如何。會默然。僧曰。未見南泉已前作么生。會曰。不可更別有也。僧回舉似岑。岑示偈曰。百尺竿頭不動人。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧問。百尺竿頭如何進步。岑曰。朗州山澧州水。曰不會。岑曰。四海五湖皇化里。僧問。如何轉得山河國土。歸自己去。岑曰。如何轉得自己。成山河國土去。曰不會。岑示偈曰。誰問山河轉。
【現代漢語翻譯】 不得立即斬殺那貓。眾僧無言以對。趙州禪師希望立刻斬殺那貓。趙州禪師從外面回來，南泉禪師提起之前的事情，並且問：『如果是你，你會怎麼做？』趙州禪師脫下草鞋，頂在頭上走了出去。南泉禪師說：『如果你在，就能救下那隻貓了。』南泉禪師曾經說：『我十八歲的時候就懂得如何謀生。』趙州禪師說：『我十八歲的時候就懂得如何敗家。』有一天，南泉禪師對眾僧說：『江西馬祖（馬祖道一，709-788）說『即心即佛』。王老師（王敬初）不這麼說，說『不是心，不是佛，不是物』。這樣說有過錯嗎？』趙州禪師禮拜後走了出去。當時有個僧人跟隨趙州禪師，問：『上座您禮拜后就走出去，是什麼意思？』趙州禪師說：『你回去問和尚。』僧人於是問南泉禪師：『剛才趙州禪師是什麼意思？』南泉禪師說：『他卻領會了老僧我的意思。』趙州禪師回到曹州，探望他的授業老師。親屬們聽說后，都想來拜見他。趙州禪師聽說后說：『世俗的塵埃和情愛的羅網，沒有了結的時候。我已經辭別出家，不願再見。』於是帶著瓶和錫杖，遊歷四方。 景岑（雲門文偃，864-949）長期依止普愿（南泉普愿，748-835）。景岑有一首投機偈說：『今日還鄉入大門，南泉親道遍乾坤。法法分明皆祖父，回頭慚愧好兒孫。』南泉禪師說：『今日投機事莫論，南泉不道遍乾坤。還鄉儘是兒孫事，祖父從來不出門。』有僧人問景岑的同參會和尚說：『和尚您見了南泉之後如何？』會和尚沉默不語。僧人說：『未見南泉之前怎麼樣？』會和尚說：『不可更別有也。』僧人回來把這件事告訴景岑。景岑示偈說：『百尺竿頭不動人，雖然得入未為真。百尺竿頭須進步，十方世界是全身。』僧人問：『百尺竿頭如何進步？』景岑說：『朗州山，澧州水。』僧人說：『不會。』景岑說：『四海五湖皇化里。』僧人問：『如何轉得山河國土，歸自己去？』景岑說：『如何轉得自己，成山河國土去？』僧人說：『不會。』景岑示偈說：『誰問山河轉？』
【English Translation】 The cat should not be killed immediately.' The monks were speechless. Zhaozhou (Zhaozhou Congshen, 778-897) wished to kill the cat immediately. Zhaozhou returned from outside, and Nanquan (Nanquan Puyuan, 748-835) brought up the previous matter and asked, 'What would you do?' Zhaozhou took off his straw sandals, placed them on his head, and walked out. Nanquan said, 'If you had been here, the cat could have been saved.' Nanquan once said, 'I knew how to make a living when I was eighteen.' Zhaozhou said, 'I knew how to ruin a family when I was eighteen.' One day, Nanquan said to the monks, 'The Jiangxi Mazu (Mazu Daoyi, 709-788) said, 『Mind is Buddha.』 Teacher Wang (Wang Jingchu) doesn't say that, saying, 『Not mind, not Buddha, not things.』 Is there any fault in saying this?' Zhaozhou bowed and walked out. At that time, a monk followed Zhaozhou and asked, 'What did you mean by bowing and walking out, Venerable?' Zhaozhou said, 'Go back and ask the Abbot.' The monk then asked Nanquan, 'What did Zhaozhou mean just now?' Nanquan said, 'He understood my meaning.' Zhaozhou returned to Caozhou to visit his teaching master. When relatives heard about it, they all wanted to come and see him. Zhaozhou said upon hearing this, 'The dust of the world and the net of love have no end. I have already left home and do not wish to see them again.' So he carried his bowl and staff and traveled to various places. Jingcen (Yunmen Wenyan, 864-949) stayed with Puyuan (Nanquan Puyuan, 748-835) for a long time. Jingcen had a verse of accord, saying: 'Today I return to my hometown and enter the gate, Nanquan himself speaks throughout the universe. Every dharma is clearly the ancestor, turning back in shame as a good descendant.' Nanquan said, 'Today, let's not discuss the matter of accord, Nanquan does not speak throughout the universe. Returning home is all the affair of descendants, the ancestor never leaves the gate.' A monk asked Jingcen's fellow practitioner, Abbot Hui, 'What was it like after you saw Nanquan, Abbot?' Abbot Hui remained silent. The monk said, 'What was it like before you saw Nanquan?' Abbot Hui said, 'There cannot be anything else.' The monk returned and told Jingcen about this. Jingcen showed a verse, saying: 'A person who does not move at the top of a hundred-foot pole, although they have entered, it is not yet true. At the top of a hundred-foot pole, one must advance, the ten directions of the world are the whole body.' The monk asked, 'How to advance at the top of a hundred-foot pole?' Jingcen said, 'Langzhou mountain, Lizhou water.' The monk said, 'I don't understand.' Jingcen said, 'The four seas and five lakes are within the emperor's transformation.' The monk asked, 'How to turn the mountains and rivers and lands, and return to oneself?' Jingcen said, 'How to turn oneself, and become mountains and rivers and lands?' The monk said, 'I don't understand.' Jingcen showed a verse, saying: 'Who asks about the turning of mountains and rivers?'
山河轉向誰。圓通無兩畔。法性本無歸。僧問。和尚繼嗣何人。岑曰。我無人繼嗣。曰還參學也無。岑曰。我自參學。曰師意何如。岑示偈曰。虛空問萬象。萬象答虛空。誰人親得聞。木乂丱角童。岑后住長沙○陸亙。字景山。吳郡人。為宣州節度使時。參普愿。一日問曰。弟子從六合來。波中還更有身否。愿曰。分明記取。舉似作家。亙又謂愿曰。和尚大不可思議。到處世界皆成就。愿曰。適來總是大夫分上事。又一日問曰。弟子家內瓶中養一鵝。鵝漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作何方便出得。愿召曰大夫。亙應諾。愿曰出也。亙從此開解。一日謂愿曰。弟子亦薄會佛法。愿便問。大夫十二時中作么生。亙曰。寸絲不掛。愿曰。猶是階下漢。不見道。有道君王。不納有智之臣。一日謂愿曰。肇法師也甚奇怪。道萬物與我同根。天地與我一體。愿指庭前牡丹花曰。大夫。時人見此一株花。如夢相似。亙罔測。亙辭歸宣城治所。愿問。大夫去彼。將何治民。亙曰。以智慧治民。愿曰。恁么即彼處生靈。盡遭塗炭去也○終南山師祖。參普愿。問摩尼珠人不識。如來藏里親收得。如何是藏。曰與汝往來者是。祖曰。不往來者如何。曰亦是。祖曰。如何是珠。愿召師祖。祖應諾。愿曰。去。汝不會我語。
【現代漢語翻譯】 現代漢語譯本 山河轉向誰？圓通沒有兩邊。法性本來就沒有歸宿。有僧人問：『和尚的繼承人是誰？』岑（指岑和尚）說：『我沒有人可以繼承。』僧人問：『還去參學嗎？』岑說：『我自己參學。』僧人問：『師父的意思如何？』岑出示偈語說：『虛空問萬象，萬象答虛空。誰人親自聽聞？木乂丱角童。』岑後來住在長沙。 陸亙（字景山，吳郡人），擔任宣州節度使時，參拜普愿禪師。一天，陸亙問道：『弟子從六合而來，波浪中還有身體嗎？』普愿說：『分明記住，告訴行家。』陸亙又對普愿說：『和尚太不可思議了，到處世界都成就。』普愿說：『剛才說的都是大夫（指陸亙）分內的事。』又有一天，陸亙問道：『弟子家裡的瓶中養了一隻鵝，鵝漸漸長大，出不了瓶子。現在不能毀壞瓶子，也不能損傷鵝，和尚有什麼方便法子能讓鵝出來？』普愿叫道：『大夫！』陸亙應諾。普愿說：『出來了。』陸亙從此開悟。一天，陸亙對普愿說：『弟子也略微懂得一些佛法。』普愿便問：『大夫十二時中做什麼？』陸亙說：『寸絲不掛。』普愿說：『還是門外漢，沒聽過嗎？有道的君王，不接納有智慧的臣子。』一天，陸亙對普愿說：『肇法師（鳩摩羅什的弟子，僧肇）也甚是奇怪，說萬物與我同根，天地與我一體。』普愿指著庭前的牡丹花說：『大夫，世人看見這一株花，如同做夢一樣。』陸亙茫然不解。陸亙辭別普愿，回到宣城治所。普愿問：『大夫去那裡，將用什麼來治理百姓？』陸亙說：『用智慧治理百姓。』普愿說：『這樣的話，那裡的生靈，都要遭殃了。』 終南山師祖，參拜普愿禪師，問道：『摩尼珠（梵語，意為如意寶珠）人不認識，如來藏（梵語，意為如來所具有的功德法財）里親自收得。什麼是藏？』普愿說：『與你往來者就是。』師祖說：『不往來者如何？』普愿說：『也是。』師祖說：『如何是珠？』普愿叫師祖。師祖應諾。普愿說：『去，你不會我的話。』
【English Translation】 English version Who does the landscape turn to? Perfect penetration has no two sides. The Dharma-nature originally has no return. A monk asked: 'Who is the abbot's successor?' Cen (referring to Zen Master Cen) said: 'I have no one to succeed me.' The monk asked: 'Do you still go to study?' Cen said: 'I study myself.' The monk asked: 'What is the master's intention?' Cen showed a verse, saying: 'Emptiness asks the myriad phenomena, the myriad phenomena answer emptiness. Who personally hears it? A wooden child with a tuft of hair.' Cen later lived in Changsha. Lu Geng (courtesy name Jingshan, from Wujun), when he was the military commissioner of Xuanzhou, visited Zen Master Puyuan. One day, Lu Geng asked: 'This disciple comes from the six directions, is there still a body in the waves?' Puyuan said: 'Clearly remember it and tell the expert.' Lu Geng also said to Puyuan: 'The abbot is too inconceivable, all worlds are accomplished.' Puyuan said: 'What you just said is all the magistrate's (referring to Lu Geng) business.' Another day, Lu Geng asked: 'This disciple has a goose in a bottle at home. The goose is gradually growing up and cannot get out of the bottle. Now, I cannot destroy the bottle, nor can I harm the goose. What convenient method does the abbot have to get the goose out?' Puyuan called out: 'Magistrate!' Lu Geng responded. Puyuan said: 'It's out.' Lu Geng was enlightened from this. One day, Lu Geng said to Puyuan: 'This disciple also understands a little bit of Buddhism.' Puyuan then asked: 'What does the magistrate do in the twelve periods of the day?' Lu Geng said: 'Not a thread hangs.' Puyuan said: 'You are still an outsider, haven't you heard? An enlightened ruler does not accept wise ministers.' One day, Lu Geng said to Puyuan: 'Dharma Master Zhao (Sengzhao, a disciple of Kumarajiva) is also very strange, saying that all things have the same root as me, and heaven and earth are one with me.' Puyuan pointed to the peony flower in front of the courtyard and said: 'Magistrate, people see this plant as if they are dreaming.' Lu Geng was at a loss. Lu Geng bid farewell to Puyuan and returned to the Xuancheng government office. Puyuan asked: 'What will the magistrate use to govern the people when you go there?' Lu Geng said: 'Govern the people with wisdom.' Puyuan said: 'In that case, the living beings there will all suffer.' The ancestral master of Zhongnan Mountain visited Zen Master Puyuan and asked: 'The Mani jewel (Sanskrit, meaning wish-fulfilling jewel) is not recognized by people, and it is personally collected in the Tathagatagarbha (Sanskrit, meaning the womb of the Tathagata). What is the store?' Puyuan said: 'What comes and goes with you is it.' The ancestral master said: 'What does not come and go?' Puyuan said: 'It is also.' The ancestral master said: 'What is the jewel?' Puyuan called out to the ancestral master. The ancestral master responded. Puyuan said: 'Go, you don't understand my words.'
祖從此信入。
○寶積禪師說法盤山
寶積。住盤山。僧問。如何是道。積曰咄。僧曰。學人未領師旨。積曰去。上堂。心若無事。萬法不生。意絕玄機。纖塵何立。道本無體。因體而立名。道本無名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤極則。向上一路。千聖不傳。學者勞形。如猿捉影。又曰。夫心月孤懸。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣。又曰。禪德。可中學道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若如此者。是名出家。故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非明。真空無跡。真如凡聖。皆是夢言。佛及涅槃。併爲增語。禪德。直須自看。無人替代。又曰。三界無法。何處求心。四大本空。佛依何住。璇璣不動。寂爾無言。覿面相呈。更無餘事。珍重。
○慧寂參應真禪師
慧寂。韶州葉氏子。九歲投不語通出家。十四父母取歸。欲與婚媾。寂遂斷手二指。跪致父母前。誓求正法。以答劬勞。父母乃許。再詣通得披剃。一日
【現代漢語翻譯】 現代漢語譯本： 祖師因此而信入。
寶積禪師在盤山說法
寶積禪師住在盤山。有僧人問：『什麼是道？』寶積禪師說：『咄！』僧人說：『學人未能領會禪師的旨意。』寶積禪師說：『去！』 上堂說法時，寶積禪師說：『心若無事，萬法不生；意絕玄機，纖塵何立。道本無體，因體而立名；道本無名，因名而得號。如果說即心即佛，現在還未進入玄微之境；如果說非心非佛，仍然是指著軌跡尋求極致。向上一路，千聖不傳，學者勞形，如同猿猴捉影子。』 又說：『夫心如明月孤懸，光明吞沒萬象。光明並非照耀外境，外境也並非真實存在。光明與外境都消失了，又是什麼呢？各位禪德，譬如投擲劍光揮舞于空中，不要評論是否擊中目標。這乃是空輪無跡，劍刃無虧。如果能夠這樣，心心無知，全心即佛，全佛即人，人佛無異，這才算是得道了。』 又說：『各位禪德，可中學道，似大地承載山嶽，不知山之孤峻；如石頭包含美玉，不知玉之無瑕。如果能夠這樣，這便稱作是出家。所以導師說：法本不相礙，三際亦復然。無為無事人，猶是金鎖難。所以靈源獨自閃耀，道絕無生；大智並非光明，真空沒有痕跡。真如、凡夫、聖人，都是夢中的言語；佛以及涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），都是多餘的說法。各位禪德，直接自己去看，無人可以替代。』 又說：『三界（Three Realms，佛教術語，指眾生輪迴的欲界、色界、無色界）無法，何處求心？四大（Four Elements，佛教術語，指構成物質世界的地、水、火、風四種元素）本空，佛依何住？璇璣不動，寂然無言，對面相呈，更無餘事。珍重！』
慧寂禪師參訪應真禪師
慧寂禪師，是韶州葉氏之子。九歲時投奔不語通禪師出家。十四歲時，父母將他帶回家，想讓他結婚。慧寂禪師於是砍斷了兩個手指，跪在父母面前，發誓要求得正法，以報答父母的養育之恩。父母這才答應，讓他再次前往不語通禪師處剃度。有一天，
【English Translation】 English version: The Patriarch thereupon entered into faith.
Chan Master Baoji Preaching at Panshan
Baoji resided at Panshan. A monk asked, 'What is the Dao (The Way, the fundamental principle of the universe)?' Baoji said, 'Tut!' The monk said, 'This student has not grasped the Master's meaning.' Baoji said, 'Go!' In an assembly, Baoji said, 'If the mind is without affairs, the myriad dharmas (phenomena, teachings) do not arise; if the intention is cut off from mysterious mechanisms, where can a speck of dust stand? The Dao is fundamentally without substance, but it is named because of substance; the Dao is fundamentally without name, but it is given a designation because of name. If it is said that the mind is Buddha, one has not yet entered the subtle and profound; if it is said that the mind is not Buddha, one is still pointing at traces seeking the ultimate. The path beyond, the thousand sages do not transmit; the learner toils in vain, like a monkey grasping at shadows.' He also said, 'The mind-moon hangs alone, its light swallowing the myriad images. The light does not illuminate the environment, nor does the environment truly exist. When both light and environment are gone, what is it then? Chan practitioners, it is like throwing a sword and waving it in the air; do not discuss whether it hits or misses. This is like a wheel in the void without a trace, the sword's edge without a flaw. If one can be like this, mind after mind without knowledge, the whole mind is Buddha, the whole Buddha is man, man and Buddha are not different; only then is one on the Dao.' He also said, 'Chan practitioners, learning the Dao is like the earth supporting mountains, unaware of the mountains' solitary height; like a stone containing jade, unaware of the jade's flawlessness. If one is like this, it is called leaving home (becoming a monk). Therefore, the guide said: The dharmas fundamentally do not obstruct each other, and the three times (past, present, future) are also thus. Being a non-acting, non-affair person is still difficult like a golden lock. Therefore, the spiritual source shines alone, the Dao is cut off from non-birth; great wisdom is not brightness, the true void has no traces. True Thusness (Tathata, the ultimate nature of reality), ordinary beings, and sages are all words in a dream; Buddha and Nirvana (the state of liberation from the cycle of birth and death) are both superfluous words. Chan practitioners, you must look for yourselves directly; no one can replace you.' He also said, 'In the three realms (the realms of desire, form, and formlessness), there is no dharma; where can one seek the mind? The four elements (earth, water, fire, and wind) are fundamentally empty; where does the Buddha dwell? The celestial pivot does not move, silent and without words, directly presented face to face; there is nothing else. Treasure this!'
Huiji Visits Chan Master Yingzhen
Huiji, a son of the Ye family of Shaozhou, entered monastic life at the age of nine under the silent Tong. At fourteen, his parents took him home, intending to marry him off. Huiji then cut off two fingers, knelt before his parents, and vowed to seek the true Dharma (teachings), to repay their nurturing kindness. His parents then permitted him to return to Tong for tonsure. One day,
通令寂將床子來。寂將到。通曰。卻送本處著。寂從之。通曰。床子那邊。是甚麼物。曰無物。通曰。這邊是甚麼物。曰無物。通召慧寂。寂曰諾。通曰去。遊方。謁應真。真嘗謂寂曰。國師當時傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳授。無令斷絕。我今付汝。汝當奉持。遂將其本授寂。寂接得一覽。便燒卻。真一日問。前來諸相甚宜秘惜。寂曰。當時看過。便燒卻了也。真曰。吾此法門。無人能會。惟先師及諸祖師諸大聖人。方可委悉。子何得焚之。寂曰。慧寂一覽。已知其意。但用得。不可執本也。真曰。然雖如此。于子即得。後人信之不及。寂曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。
○慧寂謁洪恩禪師
洪恩。(馬祖法嗣)住中邑山。慧寂自江陵受戒。回往中邑謝戒。恩拍口作和和聲。寂從西過東。從東過西。又當中而立。然後謝戒。卻退後立。恩曰。甚處得此三昧。曰于曹溪印子上脫來。恩曰。汝道曹溪用此三昧。接甚麼人。曰接一宿覺。寂卻問。和尚甚處得此三昧。曰我于馬大師處。得此三昧。寂曰。如何得見佛性義。曰我與汝說個譬喻。如一室有六窗。內有一獼猴。外有獼猴。從東邊喚猩猩。猩猩即應。如
【現代漢語翻譯】 現代漢語譯本 通令慧寂拿床來。慧寂拿來了。通說：『送回原來的地方去。』慧寂照做了。通說：『床的那邊，是什麼東西？』慧寂說：『沒有東西。』通說：『這邊是什麼東西？』慧寂說：『沒有東西。』通叫慧寂。慧寂應聲說：『是。』通說：『去吧，去遊方，拜訪應真。』應真曾經對慧寂說：『國師（可能是指一位受人尊敬的禪師）當時傳得了六代祖師的圓相，總共九十七個，授予老僧我。』並說：『我圓寂后三十年，南方會有一位沙彌到來，大興此教，依次傳授下去，不要讓它斷絕。我現在把它交給你，你應當奉持。』於是將原本交給慧寂。慧寂接過一看，就燒掉了。應真有一天問：『之前的那些相，應該好好珍惜。』慧寂說：『當時看過，就燒掉了。』應真說：『我的這個法門，沒有人能理解，只有先師和各位祖師、各位大聖人，才能完全明白。你為什麼燒掉它？』慧寂說：『慧寂看一遍，就已經知道它的意思了，只要能用就行，不必執著于原本。』應真說：『即使如此，對你來說可以，後人可能不相信。』慧寂說：『和尚如果想要，重新抄錄並不難。』於是重新整理了一本呈上，沒有遺漏。
○慧寂拜訪洪恩禪師
洪恩（馬祖（709-788）的弟子）住在中邑山。慧寂從江陵受戒后，回到中邑感謝洪恩。洪恩拍著嘴發出『和和』的聲音。慧寂從西邊走到東邊，又從東邊走到西邊，又站在中間。然後感謝受戒，退後站立。洪恩說：『從哪裡得到這種三昧（佛教中的一種精神境界）？』慧寂說：『從曹溪（六祖慧能（638-713）的道場）的印子上脫胎而來。』洪恩說：『你說曹溪用這種三昧，接引什麼人？』慧寂說：『接引一宿覺（唐代禪僧玄覺（665-713））。』慧寂反問：『和尚從哪裡得到這種三昧？』洪恩說：『我從馬大師（馬祖道一（709-788））處得到這種三昧。』慧寂說：『如何才能見到佛性義？』洪恩說：『我給你說個譬喻，如一間屋子有六個窗戶，裡面有一隻獼猴，外面也有一隻獼猴，從東邊叫『猩猩』，猩猩就回應，就像……』
【English Translation】 English version Tong ordered Huiji to bring the bed. Huiji brought it. Tong said, 'Send it back to where it came from.' Huiji did as he was told. Tong said, 'What is on the other side of the bed?' Huiji said, 'Nothing.' Tong said, 'What is on this side?' Huiji said, 'Nothing.' Tong called Huiji. Huiji responded, 'Yes.' Tong said, 'Go, travel around, and visit Yingzhen.' Yingzhen once said to Huiji, 'The National Teacher (possibly referring to a respected Chan master) at that time received the round symbols of the Sixth Patriarch, a total of ninety-seven, and bestowed them upon this old monk.' And said, 'Thirty years after my death, a Shami (novice monk) from the South will come and greatly promote this teaching, passing it on in succession, without allowing it to be cut off. I now entrust it to you, and you should uphold it.' Thereupon, he handed the original to Huiji. Huiji took it, glanced at it, and then burned it. One day, Yingzhen asked, 'Those previous symbols should be cherished.' Huiji said, 'I looked at them at the time and then burned them.' Yingzhen said, 'No one can understand my Dharma gate, only the former teacher and the various patriarchs and great sages can fully understand it. Why did you burn it?' Huiji said, 'Huiji understood its meaning after one glance. It is enough to be able to use it, without being attached to the original.' Yingzhen said, 'Even so, it may be acceptable for you, but later people may not believe it.' Huiji said, 'If the Abbot wants it, it is not difficult to rewrite it.' Thereupon, he reorganized a copy and presented it, without any omissions.
○ Huiji Visits Chan Master Hongen
Hongen (a disciple of Mazu Daoyi (709-788)) lived on Zhongyi Mountain. After Huiji received the precepts in Jiangling, he returned to Zhongyi to thank Hongen. Hongen clapped his mouth and made a 'he-he' sound. Huiji walked from west to east, and then from east to west, and then stood in the middle. Then he thanked him for the precepts and stood back. Hongen said, 'Where did you get this Samadhi (a state of meditative consciousness)?' Huiji said, 'It came from the imprint of Caoxi (the monastery of the Sixth Patriarch Huineng (638-713)).' Hongen said, 'Who do you say Caoxi uses this Samadhi to receive?' Huiji said, 'To receive Yisu Jue (Chan monk Xuanjue (665-713) of the Tang Dynasty).' Huiji asked in return, 'Where did the Abbot get this Samadhi?' Hongen said, 'I got this Samadhi from Master Ma (Mazu Daoyi (709-788)).' Huiji said, 'How can one see the meaning of Buddha-nature?' Hongen said, 'I will give you a metaphor, like a room with six windows, with a macaque inside, and a macaque outside, calling 'orangutan' from the east, and the orangutan responds, like...'
是六窗。俱喚俱應。寂禮謝。起曰。適蒙和尚譬喻。無不了知。更有一事。祇如內獼猴睡著。外獼猴欲與相見。又且如何。恩下繩床。執寂手作舞曰。猩猩與汝相見了。譬如蟭螟蟲在蚊子眼睫上作窠。向十字街頭叫喚云。土曠人稀。相逢者少○古寺和尚。亦(馬祖法嗣)一日天然來經宿。明旦煮粥熟。行者只盛一缽與寺。又盛一碗自吃。殊不顧然。然即自盛粥吃。行者曰。五更侵蚤起。更有夜行人。然問。寺何不教訓行者。得恁么無禮。寺曰。凈地上不要點污人家男女。然曰。幾不問過這老漢。
(癸未)無業禪師住汾州西河(馬祖一法嗣)
無業。住清涼八年。復南下至西河。刺史董叔纏。請住開元精舍。業曰。吾緣在此矣。繇是雨大法雨。垂二十載。並汾緇白。無不向化。凡學者致問。多答之曰。莫妄想。嘗有僧問。十二分教。流於此土。得道果者。非止一二。云何祖師西來。別唱玄宗。直指人心。見性成佛。只如上代高僧。並淹貫九流。洞明三藏。如僧肇融睿等。豈得不知佛法耶。業曰。諸佛不曾出世。亦無一法與人。但隨病施方。遂有十二分教。如將蜜果換苦葫蘆。淘汝諸人業根。都無實事。神通變化。及百千三昧門。化彼天魔外道。福智二嚴。為破執有滯空之見。若不會道及祖師意。論什麼生
【現代漢語翻譯】 現代漢語譯本 是六個窗戶。呼喚他們，他們都會迴應。寂禮拜感謝。起身說：『剛才蒙受和尚的譬喻，沒有不瞭解的。還有一件事，比如裡面的獼猴睡著了，外面的獼猴想要與它相見，又該如何呢？』恩禪師走下繩床，拉著寂的手作舞說：『猩猩已經與你相見了。』譬如蟭螟蟲在蚊子的眼睫毛上築巢，向十字街頭叫喊說：『地方空曠人煙稀少，相逢的人很少。』○古寺的和尚，也是（馬祖的法嗣）一日天然禪師來借宿。第二天早上煮好粥，行者只盛一缽給寺廟，又盛一碗自己吃，完全不顧及天然禪師。天然禪師就自己盛粥吃。行者說：『五更天還沒亮就起來，還有夜裡趕路的人。』天然禪師問：『寺廟為什麼不教訓行者，讓他這麼無禮？』寺廟的和尚說：『乾淨的地方不要玷污人家男女。』天然禪師說：『差點沒問過這個老漢。』
（癸未年(803)）無業禪師住在汾州西河（馬祖的法嗣之一）
無業禪師，在清涼山住了八年，又南下到了西河。刺史董叔纏，請他住在開元精舍。無業禪師說：『我與這裡的緣分在此了。』於是廣施大法雨，持續了二十年。并州和汾州的僧人和百姓，沒有不歸向教化的。凡是來求學的人提問，他大多回答說：『不要妄想。』曾經有僧人問：『十二分教（佛教經典分類），流傳到這裡，得到道果的人，不止一兩個。為什麼祖師西來（達摩祖師從印度來到中國），另外宣揚玄宗，直指人心，見性成佛？就像上代的高僧，都精通九流（各種學術流派），通曉三藏（經、律、論），如僧肇（鳩摩羅什的弟子）、融睿等，難道他們不知道佛法嗎？』無業禪師說：『諸佛不曾出世，也沒有一法可以給人。只是隨著病癥施用藥方，所以才有了十二分教。如同用蜜果交換苦葫蘆，淘洗你們這些人的業根，都沒有真實的事情。神通變化，以及百千三昧門，是爲了教化那些天魔外道。福德和智慧兩種莊嚴，是爲了破除執著于有和滯留于空的見解。如果不會悟道以及祖師的意圖，談論什麼生死？』
【English Translation】 English version These are six windows. Call them, and they will all respond. Ji (name of a person) bowed and thanked him. He got up and said, 'I have just received the monk's (referring to the master) analogy, and I understand everything. There is one more thing. For example, if the inner monkey is asleep, and the outer monkey wants to see it, what should be done?' Master En (name of the master) stepped down from the rope bed, held Ji's hand and danced, saying, 'The orangutan has already met you.' It is like a midge building a nest on the eyelash of a mosquito, shouting on the crossroads, saying, 'The place is vast and the population is sparse, and few people meet.' ○ The monk of the ancient temple, also (a disciple of Mazu), one day, Tianran (name of a monk) came to stay overnight. The next morning, he cooked porridge, and the attendant only served a bowl to the temple and a bowl for himself, completely ignoring Tianran. Tianran then served himself porridge. The attendant said, 'Getting up before dawn, there are still people traveling at night.' Tianran asked, 'Why doesn't the temple teach the attendant to be so rude?' The monk of the temple said, 'Don't defile other people's men and women in a clean place.' Tianran said, 'I almost didn't ask this old man.'
In the year Guiwei (803 AD), Zen Master Wuye lived in Xihe, Fenzhou (one of Mazu's disciples).
Zen Master Wuye lived in Qingliang Mountain for eight years, and then went south to Xihe. Governor Dong Shuchan invited him to live in the Kaiyuan Vihara. Zen Master Wuye said, 'My affinity is here.' Therefore, he spread the great Dharma rain, which lasted for twenty years. The monks and laypeople of Bingzhou and Fenzhou all turned to the teachings. Whenever students asked questions, he mostly answered, 'Do not妄想(wangxiang, delusional thoughts).' Once a monk asked, 'The twelve divisions of the teachings (classifications of Buddhist scriptures) have spread here, and those who have attained the fruit of the Dao are not just one or two. Why did the Patriarch (Bodhidharma) come from the West (India) and preach the mysterious sect, directly pointing to people's hearts, seeing one's nature and becoming a Buddha? Like the eminent monks of the previous generations, they were all proficient in the nine streams (various academic schools) and understood the three baskets (Tripitaka, Sutra, Vinaya, Abhidhamma), such as Sengzhao (a disciple of Kumarajiva), Rongrui, etc. Didn't they know the Buddha-dharma?' Zen Master Wuye said, 'The Buddhas never came into the world, nor is there a single Dharma that can be given to people. It is just that medicine is applied according to the disease, so there are twelve divisions of the teachings. It is like exchanging honey fruit for bitter gourds, washing away the karmic roots of you people, and there is nothing real. Supernatural powers and transformations, as well as hundreds of thousands of samadhi gates, are to teach those demons and heretics. The two adornments of merit and wisdom are to break the views of attachment to existence and stagnation in emptiness. If you do not understand the Dao and the intention of the Patriarch, what are you talking about 生死(shengsi, birth and death)?'
肇融睿。又曰。只如野逸高人。猶解枕流漱石。棄其榮祿。亦有安國理民之謀。徴而不起。況我禪宗途路。且別看他古德道人得意之後。茅茨石室。向折腳鐺子里煮飯。吃過三二十年。名利不幹懷。財寶不繫念。大忘人世。隱跡巖叢。君王命而不來。諸侯請而不赴。豈同時輩貪名愛利。汩沒世途。如短販人。有少希求。而忘大果。嗟乎得人身者。如爪甲上土。失人身者。如大地土。良可傷惜。設悟理之者。有一知半解。不知是悟中之則。入理之門。便謂永脫世累。輕忽上流。致使心漏不盡。理地不明。空到老死無成。虛延歲月。且聰明不敵生死。干慧未免輪迴。共兄弟論實。不論虛。只這口食身心。儘是欺賢罔聖。求得將來。他心慧眼觀之。如飲膿血相似。總須償他始得。阿那個是有道果。自然感得他信施來。學般若菩薩不得自謾。如冰凌上行。劍刃上走。臨命終時。一毫凡聖情量不盡。纖塵思念不忘。隨念受生。輕重五陰。向驢胎馬腹裡托質。泥犁鑊湯里煮炸一遍了。從前記持憶想。見解智慧。都盧一時失卻。依前再為螻蟻。從頭又作蚊虻。雖是善因。而招惡果。且圖個什麼。兄弟。只為貪慾成性。二十五有向腳跟下繫著。無成辦之期。祖師睹此土眾生。有大乘根性。惟傳心印。指示迷情。得之者即不揀凡之與聖。
【現代漢語翻譯】 現代漢語譯本 肇融睿說：『譬如那些隱居山林的隱士高人，尚且懂得枕著流水，用流水漱口，拋棄榮華利祿，心中也有安定國家治理百姓的謀略，即使被朝廷徵召也不出來做官。更何況我們禪宗的修行道路，更應該不同凡響。看看那些古代得道的道人，在得意之後，住在茅草房或石室裡，用缺腿的鍋子煮飯，吃了二三十年，名利不縈於懷，財寶不放在心上，完全忘卻人世間的紛擾，隱居在山巖叢林之中。君王的命令他們不來，諸侯的邀請他們不去。難道能和那些貪圖名利、沉溺於世俗的人一樣，像短途販運的商人，有一點小小的希望和追求，就忘記了更大的道果嗎？唉，得到人身的機會，就像指甲上的塵土那麼少；失去人身的機會，就像大地上的塵土那麼多，實在令人惋惜。假設領悟道理的人，只有一知半解，不知道自己領悟的只是悟道中的法則，進入真理之門，就認為自己永遠脫離了世俗的牽累，輕視上乘的修行，以致於心中的煩惱沒有完全消除，對真理的理解不夠透徹，最終到老死去也沒有成就，白白浪費了歲月。要知道，聰明才智抵不過生死輪迴，乾巴巴的智慧也無法避免輪迴。和各位同修說實在的，不說虛的，僅僅爲了滿足口腹之慾，滋養身心，就完全是欺騙賢人，欺罔聖人。求得的將來，在他心通和慧眼看來，就像喝膿血一樣令人作嘔，總要償還的。哪一個是有道果的人，自然會感得信徒的供養。學習般若菩薩，不能自欺欺人，要像在冰凌上行走，在刀刃上行走一樣小心謹慎。臨命終時，如果還有一絲一毫的凡夫或聖人的情執沒有斷盡，一絲一毫的思念沒有忘記，就會隨著念頭去受生，根據五蘊的輕重，在驢胎馬腹裡投胎，在地獄的油鍋里煎炸一遍。從前記憶的、思考的、見解的、智慧的，都一下子全部失去，依舊再變成螻蟻，從頭再做蚊虻。雖然是善的因，卻招來惡的果報，這又圖個什麼呢？各位同修，只因爲貪慾成了習性，二十五有（指三界中的二十五種有情存在的處所）就像繩子一樣繫在腳跟下，沒有成就解脫之期。祖師看到此土的眾生，有大乘的根性，所以只傳心印，指示迷惑的情識，得到心印的人就不分凡夫還是聖人。』
【English Translation】 English version Zhao Rongrui said: 'It's like those reclusive hermits, who even know how to pillow their heads on streams and rinse their mouths with stones, abandoning their glory and wealth, yet still harbor strategies for pacifying the country and governing the people. Even when summoned by the court, they refuse to serve. How much more so should we, the practitioners of the Chan school, be extraordinary. Look at those ancient virtuous Daoists, who, after attaining enlightenment, lived in thatched huts or stone chambers, cooking rice in broken pots, and living like that for twenty or thirty years, with no concern for fame or profit, no attachment to wealth or treasures, completely forgetting the affairs of the world, and hiding in the rocky forests. They would not come at the command of kings, nor would they attend at the invitation of lords. How can they be like those who are greedy for fame and profit, and who are immersed in worldly affairs, like short-distance merchants, who have a little hope and pursuit, and then forget the greater fruit of enlightenment? Alas, the opportunity to obtain a human body is as rare as the dust on a fingernail; the opportunity to lose a human body is as plentiful as the dust on the earth, which is truly regrettable. Suppose those who understand the truth have only a superficial understanding, not knowing that what they understand is only the law within enlightenment, the door to entering the truth, and then they think that they have forever escaped the entanglements of the world, and they despise the superior practice, so that the afflictions in their hearts are not completely eliminated, and their understanding of the truth is not thorough, and in the end they die old without any achievement, wasting their years in vain. Know that cleverness cannot defeat the cycle of birth and death, and dry wisdom cannot avoid reincarnation. Speaking honestly with you brothers, not speaking falsely, just to satisfy the desires of the mouth and nourish the body and mind, is completely deceiving the wise and deceiving the saints. What is sought in the future, in the eyes of others with telepathy and wisdom, is as disgusting as drinking pus and blood, and must be repaid. Which one is a person with the fruit of the Dao, who will naturally be rewarded with the offerings of believers. Learning from the Prajna Bodhisattva, one must not deceive oneself, but must be as careful as walking on ice or walking on the edge of a sword. At the time of death, if there is still a trace of attachment to the emotions of ordinary people or saints that has not been cut off, a trace of thought that has not been forgotten, one will be reborn according to one's thoughts, and according to the weight of the five skandhas, one will be reborn in the womb of a donkey or a horse, and be fried in the oil pot of hell. All the memories, thoughts, insights, and wisdom of the past will be lost all at once, and one will still become an ant again, and start again as a mosquito. Although it is a good cause, it brings evil consequences, so what is the point? Brothers, just because greed has become a habit, the Twenty-Five Existences (referring to the twenty-five places where sentient beings exist in the Three Realms) are tied to the heels like ropes, and there is no time to achieve liberation. The Patriarch saw that the sentient beings of this land had the root nature of Mahayana, so he only transmitted the mind seal, and pointed out the deluded emotions, and those who obtained the mind seal did not distinguish between ordinary people and saints.'
愚之與智。且多虛不如少實。大丈夫兒。如今直下休去歇去。頓息萬緣。游生死流。迥出常格。靈光獨照。物累不拘。巍巍堂堂。三界獨步。何必身長丈六。紫磨金輝。項佩圓光。廣長舌相。以色見我。是行邪道。設有眷屬莊嚴。不求自得。山河大地。不礙眼光。得大總持。一聞千悟。都不希求一餐之直。汝等諸人。儻不如是。祖師來至此土。非常有損有益。有益者。千萬人中。撈捷一個半個。堪為法器。有損者。如前已明。從他依三乘教法修行。不妨卻得四果三賢。有進修之分。所以先德云。了即業障本來空。未了應須償宿債。
○盤山寶積禪師入寂(馬祖一法嗣)
寶積。住幽州盤山。將入滅。告眾曰。有人邈得吾真否。眾皆將所寫真呈積。皆不契積意。弟子普化出曰。某甲邈得。積曰。何不呈似老僧。化乃打筋斗而出。積曰。這漢向後掣風狂接人去在。積乃奄化。
○澄觀國師說心要
德宗誕節。敕迎澄觀入內。講華嚴宗旨。講畢。帝謂群臣曰。國師能以聖法。清涼朕心。仍以清涼。賜為國師之號。時順宗為皇太子。嘗問心要于觀。觀答書曰。至道本乎一心。心法本乎無住。無住心體。靈知不昧。性相寂然。包含德用。該攝內外。能深能廣。非有非空。不生不滅。無終無始。求之而不
【現代漢語翻譯】 現代漢語譯本 愚昧和智慧。與其多虛假，不如少實在。大丈夫的兒子，現在就應該放下一切，停止一切，頓然止息所有的牽絆，遊走于生死輪迴，超脫于常人的格局。靈光獨自照耀，不受外物束縛，巍峨莊嚴，在三界中獨自行走。何必執著于身長一丈六（約合4.8米），紫磨金色的光輝，脖子上佩戴圓光，廣長舌相？如果以形色來觀察我（如來），這就是走入了邪道。即使有眷屬的莊嚴，也不去刻意追求，自然而得。山河大地，不會阻礙眼光。獲得大總持（總攬一切，任持不失的智慧），一聽聞就能領悟千般道理，都不稀罕一餐的供養。你們這些人，如果不是這樣，祖師來到這片土地，就會有很大的損失和益處。有益處的是，千萬人中，能撈到一個半個敏捷的人，可以成為佛法的器皿。有損失的是，就像前面已經說清楚的。聽任他們依照三乘（聲聞乘、緣覺乘、菩薩乘）的教法修行，或許還能得到四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）三賢（十住、十行、十回向），有進修的份。所以先德說，了悟了，業障本來就是空的；沒有了悟，就應該償還宿世的債務。
○盤山寶積禪師圓寂（馬祖（709-788）的法嗣）
寶積，住在幽州盤山。將要圓寂時，告訴眾人說：『有人能描繪出我的真容嗎？』眾人都將所描繪的畫像呈給寶積，都不符合寶積的心意。弟子普化出來說：『我能描繪。』寶積說：『為什麼不呈給老僧看看？』普化就打了個觔斗而出。寶積說：『這人以後會像風一樣瘋狂地接引人去。』寶積於是安然圓寂。
○澄觀國師說心要
唐德宗（779-805在位）過生日，皇帝下令迎接澄觀（738-839）入宮，講解華嚴宗的宗旨。講解完畢，皇帝對群臣說：『國師能用聖法，清涼朕的心。』於是賜予『清涼』作為國師的稱號。當時順宗（805-806在位）還是皇太子，曾經向澄觀請教心要。澄觀回答說：『至高的道理根本在於一心，心法根本在於無住。無住的心體，靈明覺知而不昏昧，自性與現象寂靜安然，包含著德行與作用，涵蓋內外，能深能廣，非有非空，不生不滅，無終無始，追求它卻不能得到。
【English Translation】 English version Foolishness and wisdom. It is better to have a little truth than much falsehood. A true man should now directly cease and rest, instantly stopping all attachments, wandering in the stream of birth and death, transcending the ordinary. The spiritual light shines alone, unfettered by material burdens, majestic and dignified, walking alone in the three realms. Why cling to a body of sixteen feet (approximately 4.8 meters), the radiance of purple-tinged gold, a halo around the neck, and a broad and long tongue? If you see me (Tathagata) through form and color, you are walking a heretical path. Even if there is the adornment of retinue, do not seek it deliberately, let it come naturally. Mountains, rivers, and the great earth do not obstruct the eye's vision. Attain the Great Dharani (wisdom that encompasses everything and maintains it without loss), understand a thousand meanings upon hearing one, and do not crave a single meal's worth of offerings. If you are not like this, all of you, then the arrival of the Patriarch to this land will have great loss and benefit. The benefit is that among millions of people, one or two quick-witted individuals can be found, fit to be vessels of the Dharma. The loss is as previously explained. Let them practice according to the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and perhaps they can attain the Four Fruits (Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat) and the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications), having a share in advancement. Therefore, the former sage said, 'Once realized, karmic obstacles are originally empty; if not realized, one must repay past debts.'
○ Chan Master Baizhang Huaihai of Mount Baizhang entered Nirvana (a Dharma heir of Mazu (709-788))
Baizhang Huaihai resided on Mount Baizhang in Youzhou. As he was about to enter Nirvana, he told the assembly, 'Can anyone depict my true likeness?' Everyone presented the portraits they had drawn to Baizhang, but none matched his intention. The disciple Puhua came forward and said, 'I can depict it.' Baizhang said, 'Why not present it to this old monk?' Puhua then somersaulted and left. Baizhang said, 'This man will later wildly guide people like the wind.' Baizhang then peacefully entered Nirvana.
○ National Teacher Chengguan Explains the Essence of Mind
On the birthday of Emperor Dezong of Tang (reigned 779-805), the emperor ordered Chengguan (738-839) to be welcomed into the palace to explain the tenets of the Huayan school. After the explanation, the emperor said to his ministers, 'The National Teacher can use the sacred Dharma to cool my mind.' He then bestowed the title 'Coolness' as the National Teacher's title. At that time, Emperor Shunzong (reigned 805-806), then the Crown Prince, once asked Chengguan about the essence of mind. Chengguan replied in a letter, 'The supreme principle is rooted in one mind, and the mind-dharma is rooted in non-abiding. The substance of the non-abiding mind is spiritually aware and not obscured, its nature and characteristics are serene, encompassing virtue and function, covering both inside and outside, able to be deep and broad, neither existent nor non-existent, neither born nor dying, without beginning or end, seeking it but not obtaining it.'
得。棄之而不離。迷現量則惑苦紛然。悟真性則空明廓徹。雖即心即佛。惟證者方知。然有證有知。則慧日沉沒于有地。若無照無悟。則昏云掩蔽于空門。若一念不生。則前後際斷。照體獨立。物我皆如。直造心源。無智無得。不取不捨。無對無修。然迷悟更依真妄相待。若求真棄妄。猶棄影勞形。若體妄即真。猶處陰影滅。若無心忘照。則萬慮都捐。若任運寂知。則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離心界。言止則雙忘知寂。論觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂。真知無知。以知寂不二之一心。契空有雙融之中道。無住無著。莫攝莫收。是非兩忘。能所雙絕。斯絕亦寂。則般若現前。般若非心外新生智性。乃本來具足。然本寂不能自現。實繇般若之功。般若之與智性。翻覆相成。本智之與始修。實無兩體。雙亡證入。則妙覺圓明。始末交融。則因果交徹。心心作佛。無一心而非佛心。處處成道。無一塵而非佛國。故真妄物我。舉一全收。心佛眾生。渾然齊致。是知迷則人隨於法。法法萬差。而人不同。悟則法隨於人。人人一智。而融萬境。言窮路絕。何果何因。體本寂寥。孰同孰異。惟忘懷虛朗。訊息沖融。其猶透水月華。虛而可見。無心鑒像。照而常
【現代漢語翻譯】 現代漢語譯本： 得到它，卻不執著於它。迷惑于現象，就會被煩惱和痛苦所困擾；領悟真性，就會空明澄澈。雖然說『即心即佛』（指人的本心就是佛），只有證悟的人才能真正明白。然而，如果執著于證悟和知見，智慧之光就會被『有』（指存在）的執著所遮蔽；如果沒有任何覺照和領悟，昏暗的烏雲就會遮蔽通往空性的門徑。如果一念不生，那麼過去和未來之間的界限就會斷絕，覺照的本體獨立存在，萬物與自我都如幻如化。直接探尋心的本源，達到無智無得的境界，不取不捨，沒有對立，無需修飾。然而，迷惑和覺悟相互依存，真和妄相互對待。如果想要追求真而拋棄妄，就像拋棄自己的影子而徒勞奔波；如果體認到妄即是真，就像身處陰影之中，陰影自然消失。如果無心而忘卻覺照，那麼所有的思慮都會消失；如果任由寂靜的覺知自然流露，那麼所有的行為都會由此產生。放開胸懷，任由事物來去，靜靜地觀察覺知它們的源頭和流向。言語和沉默都不會失去玄妙的真理，行動和靜止都沒有離開心的境界。停止言語，就能同時忘卻知和寂；談論觀照，就能同時照見寂和知。用言語來證明，卻無法向人展示；用道理來說明，卻不是沒有證悟就能明白的。因此，領悟寂靜，卻不執著于寂靜；真正地知曉，卻不執著于知曉。用知和寂不二的真心，契合空和有雙融的中道。不住于任何事物，不執著于任何事物，不攝取，不收斂，是非兩忘，能和所都徹底斷絕。這種斷絕也是一種寂靜，那麼般若（智慧）就會顯現。般若不是心外新生的智慧，而是本來就具備的。然而，本來的寂靜不能自己顯現，實際上是依靠般若的功用。般若和智性，相互作用，反覆成就。本來的智慧和後天的修行，實際上沒有兩個不同的本體。同時忘卻證悟和進入，那麼妙覺就會圓滿光明。開始和結束相互融合，那麼因和果就會相互貫通。心心相印，每一顆心都是佛心；處處成道，每一粒塵埃都是佛國。所以，真和妄，物和自我，舉起一個就全部收攝；心、佛、眾生，渾然一體，齊同一致。由此可知，迷惑的時候，人跟隨法，法法萬千差別，而人也各不相同；覺悟的時候，法跟隨人，人人都有同一智慧，從而融合萬境。言語窮盡，道路斷絕，哪裡還有什麼果和因？本體本來寂靜，哪裡還有什麼相同和不同？只有忘懷一切，虛空朗照，訊息沖和融洽，就像透過水看到的月亮，虛幻卻又可以看見；就像無心去照鏡子，照見卻又常常存在。 （註： 般若（Prajna）：智慧 即心即佛：人的本心就是佛）
【English Translation】 English version: Attain it, yet do not cling to it. Deluded by phenomena, one is troubled by afflictions and suffering; enlightened to true nature, one is clear and vast. Although it is said 'Mind itself is Buddha' (meaning one's inherent mind is Buddha), only those who have realized it truly understand. However, if one clings to realization and knowledge, the sun of wisdom is obscured by attachment to 'existence'; if there is no illumination or understanding, dark clouds obscure the path to emptiness. If a single thought does not arise, then the boundary between past and future is severed, the essence of awareness stands alone, all things and self are like illusions. Directly seek the source of the mind, reaching the state of no wisdom and no attainment, neither grasping nor rejecting, without opposition, without cultivation. However, delusion and enlightenment depend on each other, truth and falsehood are mutually dependent. If one seeks truth by abandoning falsehood, it is like chasing one's shadow in vain; if one realizes that falsehood is truth, it is like being in the shade, and the shade naturally disappears. If one is without mind and forgets awareness, then all thoughts vanish; if one allows silent awareness to flow naturally, then all actions arise from it. Open one's heart, letting things come and go, quietly observing and knowing their source and flow. Speech and silence do not lose the subtle truth, action and stillness have not left the realm of mind. Ceasing speech, one can simultaneously forget knowledge and stillness; discussing contemplation, one can simultaneously illuminate stillness and knowledge. Proving with words, yet unable to show it to others; explaining with reason, yet not understood without realization. Therefore, realizing stillness, yet not clinging to stillness; truly knowing, yet not clinging to knowing. Using the one true mind of non-duality of knowledge and stillness, one aligns with the middle way of the fusion of emptiness and existence. Not dwelling on anything, not clinging to anything, not grasping, not collecting, forgetting right and wrong, both the able and the object are completely severed. This severance is also a stillness, then Prajna (wisdom) will appear. Prajna is not newly born wisdom outside the mind, but is inherently possessed. However, the original stillness cannot manifest itself, but actually relies on the function of Prajna. Prajna and intellect interact and repeatedly accomplish. Original wisdom and acquired practice actually do not have two different entities. Simultaneously forgetting realization and entering, then wonderful enlightenment will be complete and bright. The beginning and the end merge with each other, then cause and effect will penetrate each other. Mind to mind, every mind is the Buddha mind; everywhere is the path, every dust is the Buddha land. Therefore, truth and falsehood, things and self, raising one is to collect all; mind, Buddha, sentient beings, are completely one, equal and consistent. From this it can be known that when deluded, people follow the Dharma, the Dharmas are thousands of differences, and people are also different; when enlightened, the Dharma follows people, everyone has the same wisdom, thus integrating all realms. Words are exhausted, the road is cut off, where is there any cause and effect? The essence is originally still, where is there any same and different? Only forgetting everything, the void shines brightly, the news is harmonious and harmonious, like the moon seen through water, illusory but visible; like looking in a mirror without intention, seeing but always existing. (Note: Prajna: Wisdom 'Mind itself is Buddha': One's inherent mind is Buddha)
空矣。
○豐干寒山拾得示現天臺
豐干。不知何許人。唐貞元初。居天臺國清寺。剪髮齊眉。衣布裘。人或問佛理。止答隨時二字。嘗唱道。乘虎出入。眾僧驚畏。無誰語。有寒山子拾得者。亦不知其氏族。時謂風狂子。獨與干相親。寒居止唐興縣西七十里寒巖。以是得名。拾因干至赤城道側。聞兒啼聲。問之云。孤棄於此。乃名拾得。攜至寺付庫院后。庫僧靈熠。令知食堂香燈。忽登座。與佛像對盤而餐。復于聖僧前。呼曰小果聲聞。熠告尊宿等。易令廚內滌器。常日齋畢。澄濾殘食菜滓。以筒盛之。寒來即負之而去。寒容貌枯瘁。布襦零落。以樺皮為冠。曳大木屐。時至寺。或廊下徐行。或廚內執㸑。或混處童牧。或時叫噪。望空嫚罵。或云。咄哉咄哉。三界輪迴僧。以杖逼逐。即撫掌大笑。一日問干。古鏡不磨如何照燭。曰冰壺無影像。猿猴探水月。曰此是不照燭也。更請師道。曰萬德不將來。教我道什麼。寒拾俱作禮。干謂寒曰。汝與我游五臺。即我同流。若不與我去。即非我同流曰我不去。干曰。汝不是我同流。寒問干。汝去五臺作什麼。曰我去禮文殊。曰汝不是我同流。干尋獨入五臺。逢一老翁。問莫是文殊否。曰豈有二文殊。及作禮。忽不見。后迴天臺而化。寒因眾僧炙茄。以茄串打僧
【現代漢語翻譯】 空矣。
○豐干寒山拾得示現天臺
豐干（僧人名）。不知是哪裡人。唐貞元（785-805）初年，居住在天臺山國清寺。剪短頭髮與眉毛齊平，身穿粗布衣。有人向他請教佛理，他只回答『隨時』二字。他曾唱道，騎著老虎出入寺廟，眾僧驚恐畏懼，沒有人敢與他交談。有寒山子（僧人名）和拾得（僧人名），也不知道他們的姓氏。當時人們稱他們為瘋癲之人，只有寒山子與豐干關係親密。寒山子居住在唐興縣西七十里的寒巖，因此得名。拾得是豐干在赤城道旁撿到的，當時聽到嬰兒的啼哭聲，詢問后得知是被遺棄在此的，於是取名為拾得。豐干將他帶回寺廟交給庫院，庫僧靈熠讓他負責食堂的香燈事務。拾得有時會登上座位，與佛像面對面地吃飯，又在聖僧像前呼喊：『小果聲聞』。靈熠將此事告訴了寺里的尊宿，於是改讓他在廚房洗刷餐具。拾得常常在齋飯結束后，將過濾出來的殘羹剩飯用竹筒裝起來，寒山子來了就揹著竹筒離開。寒山子的容貌枯槁憔悴，穿著破爛的粗布短襖，用樺樹皮做帽子，穿著大木屐。他時常來到寺廟，有時在走廊下慢慢行走，有時在廚房幫忙燒火，有時混在牧童之中，有時大聲叫喊，對著天空謾罵。有時說：『咄哉咄哉，三界輪迴僧』。有人用棍杖驅趕他，他就拍手大笑。有一天，他問豐干：『古鏡不磨如何照燭？』豐干回答：『冰壺無影像，猿猴探水月。』寒山子說：『這是不照燭啊。』又請教師父開示。豐干說：『萬德不將來，教我道什麼？』寒山子和拾得都向豐干作禮。豐干對寒山子說：『你與我同遊五臺山，就是我的同道。如果不與我同去，就不是我的同道。』寒山子說：『我不去。』豐干說：『你不是我的同道。』寒山子問豐干：『你去五臺山做什麼？』豐干說：『我去禮拜文殊菩薩。』寒山子說：『你不是我的同道。』豐干獨自前往五臺山，遇到一位老翁，問他是不是文殊菩薩。老翁說：『豈有二文殊？』豐干作禮后，老翁忽然不見了。後來豐干回到天臺山圓寂。寒山子因為眾僧烤茄子，就用茄子串打僧人。
【English Translation】 Emptiness.
○ Fenggan, Hanshan, and Shide Manifest Themselves in Tiantai
Fenggan (a monk's name). It is not known where he came from. In the early years of the Zhenyuan period (785-805) of the Tang Dynasty, he lived in Guoqing Temple on Mount Tiantai. He cut his hair to eyebrow level and wore a cloth jacket. When people asked him about Buddhist principles, he would only answer with the two words 'as circumstances dictate'. He once chanted that he rode a tiger in and out of the temple, which frightened the monks, and no one dared to speak to him. There were Hanshanzi (a monk's name) and Shide (a monk's name), whose surnames were also unknown. At the time, people called them madmen, and only Hanshanzi was close to Fenggan. Hanshanzi lived in Hanyan, seventy miles west of Tangxing County, hence his name. Shide was found by Fenggan on the side of the road in Chicheng. He heard the sound of a baby crying and asked about it, learning that the baby had been abandoned there, so he named him Shide. Fenggan took him back to the temple and gave him to the storehouse, and the storehouse monk Lingyi put him in charge of the incense and lamps in the dining hall. Sometimes Shide would ascend to the seat and eat face to face with the Buddha statue, and in front of the Sangharama Protector, he would shout, 'Small-fruit Shravaka'. Lingyi told the venerable monks about this, so they changed his job to washing dishes in the kitchen. Shide often, after the vegetarian meal was finished, would put the filtered leftovers in a bamboo tube, and when Hanshanzi came, he would carry the bamboo tube away. Hanshanzi's appearance was withered and haggard, he wore a tattered cloth jacket, a birch bark hat, and large wooden clogs. He often came to the temple, sometimes walking slowly in the corridor, sometimes helping to cook in the kitchen, sometimes mixing with the shepherds, sometimes shouting loudly, and cursing at the sky. Sometimes he would say, 'Tut, tut, monks in the cycle of the Three Realms'. When people chased him away with sticks, he would clap his hands and laugh. One day, he asked Fenggan, 'How can an ancient mirror that is not polished reflect?' Fenggan replied, 'An ice pot has no reflection, a monkey searches for the moon in the water.' Hanshanzi said, 'This is not reflecting.' He asked the master for further instruction. Fenggan said, 'Ten thousand virtues will not come, what can I say?' Hanshanzi and Shide both bowed to Fenggan. Fenggan said to Hanshanzi, 'If you travel with me to Mount Wutai, you are my fellow. If you do not go with me, you are not my fellow.' Hanshanzi said, 'I will not go.' Fenggan said, 'You are not my fellow.' Hanshanzi asked Fenggan, 'What are you going to do on Mount Wutai?' Fenggan said, 'I am going to worship Manjushri Bodhisattva.' Hanshanzi said, 'You are not my fellow.' Fenggan went to Mount Wutai alone and met an old man, asking him if he was Manjushri Bodhisattva. The old man said, 'How can there be two Manjushris?' After Fenggan bowed, the old man suddenly disappeared. Later, Fenggan returned to Mount Tiantai and passed away. Hanshanzi hit the monks with skewers of eggplant because the monks were roasting eggplant.
背一下。僧回首。寒持茄串云。是什麼。僧云。這風顛漢。寒示傍僧曰。你道這個師僧費卻多少鹽醫。趙州到天臺。行見牛跡。寒曰。上座還識牛么。此是五百羅漢遊山。州曰。既是羅漢。為什麼作牛去。寒曰。蒼天蒼天。州呵呵大笑。寒曰。笑作什麼。州曰。蒼天蒼天。寒曰。這小廝兒。卻有大人之作。拾掃地。寺主問。姓個什麼。住在何處。拾置帚叉手而立。主罔測。寒捶胸曰。蒼天蒼天。拾問。汝作什麼。寒曰。豈不見道。東家人死。西家助哀。因作舞。笑哭而出。又于莊舍牧牛。歌詠叫天曰。我有一珠。埋在陰中。無人別者。眾僧說戒。拾驅牛至。倚門撫掌微笑曰。悠悠哉聚頭作相這個如何。僧怒呵云。下人風狂。破我說戒。拾笑曰。無嗔即是戒。心凈即出家。我性與汝合。一切法無差。驅牛出。乃呼前世僧名。牛即應聲而過。復曰。前生不持戒。人面而畜心。汝今遭此咎。怨恨於何人。佛力雖然大。汝辜于佛恩。護伽藍神。僧廚下食。每每為烏所耗。拾杖抶之曰。汝食不能護。安能護伽藍乎。神附夢于合寺僧曰。拾得打我。詰旦說夢。一一無差。視神像。果有所損。驚異。牒申郡縣。郡謂。賢士遁跡菩薩應身。號拾得賢士。初閭丘胤。將牧丹丘。頭疾。醫莫能愈。遇一禪師。名豐干。言自天臺來。謁使君。
【現代漢語翻譯】 現代漢語譯本 僧人回頭看，寒山拿著茄子串云：『這是什麼？』僧人說：『這個瘋癲漢！』寒山指著旁邊的僧人說：『你道這個師僧費卻多少鹽醫？』趙州禪師到天臺山，行走間看見牛的足跡。寒山問：『上座還認識牛嗎？』（上座：對僧人的尊稱）趙州說：『此是五百羅漢遊山。』寒山說：『既是羅漢（Arhat，阿羅漢），為什麼作牛去？』趙州說：『蒼天蒼天。』寒山呵呵大笑。寒山問：『笑作什麼？』趙州說：『蒼天蒼天。』寒山說：『這小廝兒，卻有大人之作。』 拾得（Shih-te，人名）在掃地，寺主問：『姓個什麼？住在何處？』拾得放下掃帚，叉手而立。寺主不明白。寒山捶胸說：『蒼天蒼天。』拾得問：『汝作什麼？』寒山說：『豈不見道，東家人死，西家助哀。』於是作舞，笑哭而出。 又在莊舍牧牛，歌詠叫天說：『我有一珠，埋在陰中，無人別者。』眾僧說戒（Pratimoksha，波羅提木叉），拾得驅牛至，倚門撫掌微笑說：『悠悠哉聚頭作相，這個如何？』僧人怒斥說：『下人風狂，破我說戒。』拾得笑著說：『無嗔即是戒，心凈即出家。我性與汝合，一切法無差。』驅牛而出，乃呼前世僧名，牛即應聲而過。復說：『前生不持戒，人面而畜心。汝今遭此咎，怨恨於何人。佛力雖然大，汝辜于佛恩。』 護伽藍神（Sangharama，僧伽藍摩）在僧廚下吃東西，常常被烏鴉所耗。拾得用杖擊打烏鴉說：『汝食不能護，安能護伽藍乎？』神附夢于合寺僧人說：『拾得打我。』第二天說夢，一一無差。視神像，果然有所損。驚異，牒申郡縣。郡里認為：『賢士遁跡，菩薩（Bodhisattva）應身。』號拾得賢士。 當初閭丘胤，將要牧守丹丘，頭疼，醫生都不能治癒。遇到一位禪師，名叫豐干（Feng-kan，人名），說自己從天臺山來，拜謁使君。
【English Translation】 English version The monk looked back, and Hanshan (Cold Mountain, person's name) held up a string of eggplants and asked, 'What is this?' The monk said, 'This crazy fellow!' Hanshan pointed to the monk beside him and said, 'Do you know how much salt and medicine this monk has wasted?' When Zhao Zhou (Zen master's name) arrived at Mount Tiantai, he saw the tracks of an ox. Hanshan asked, 'Does the venerable one recognize the ox?' Zhao Zhou said, 'These are the five hundred Arhats (Arhat, one who has attained Nirvana) touring the mountains.' Hanshan said, 'If they are Arhats, why did they become oxen?' Zhao Zhou said, 'Oh, heavens, oh, heavens!' Hanshan laughed heartily. Hanshan asked, 'What are you laughing at?' Zhao Zhou said, 'Oh, heavens, oh, heavens!' Hanshan said, 'This little fellow has the makings of a great man.' Shih-te (person's name) was sweeping the floor, and the temple master asked, 'What is your surname? Where do you live?' Shih-te put down the broom, clasped his hands, and stood there. The temple master did not understand. Hanshan beat his chest and said, 'Oh, heavens, oh, heavens!' Shih-te asked, 'What are you doing?' Hanshan said, 'Haven't you heard that when a neighbor in the east dies, the neighbor in the west helps with the mourning?' Then he danced, laughed, and cried as he went out. He was also herding cattle in the village, singing and calling to the heavens, 'I have a pearl buried in the darkness, and no one recognizes it.' When the monks were reciting the precepts (Pratimoksha, code of monastic discipline), Shih-te drove the cattle to the gate, leaned against the door, clapped his hands, and smiled, saying, 'How leisurely it is to gather together and make appearances! What about this?' The monks angrily scolded him, saying, 'This lowly person is crazy and disrupts our recitation of the precepts!' Shih-te laughed and said, 'No anger is the precept, a pure heart is leaving home. My nature is in harmony with yours, and all dharmas are without difference.' He drove the cattle out, calling out the name of a monk from a previous life, and the ox responded and passed by. He then said, 'In your previous life, you did not uphold the precepts, and you had a human face but the heart of an animal. Now you suffer this consequence, whom do you blame? Although the power of the Buddha is great, you have failed the Buddha's grace.' The Sangharama (Sangharama, monastery) guardian deity was eating in the monks' kitchen and was often harassed by crows. Shih-te struck the crows with a staff, saying, 'You cannot protect the food, how can you protect the Sangharama?' The deity appeared in a dream to the monks of the entire temple, saying, 'Shih-te hit me.' The next day, they spoke of the dream, and everything was exactly as he said. They looked at the deity's statue and found that it was indeed damaged. They were astonished and reported it to the county. The county officials believed that 'the virtuous one has hidden his tracks, and he is an incarnation of a Bodhisattva (Bodhisattva, enlightenment-being).' He was called the virtuous Shih-te. Initially, Lü Qiu Yin was about to govern Danqiu, but he had a headache that doctors could not cure. He met a Zen master named Feng-kan (person's name), who said that he came from Mount Tiantai to visit the commissioner.
告之病。干曰。身居四大。病從幻生。若欲除之。應須凈水。索器咒水噀之。立愈。胤異之。乞言示此去安危之兆。干曰。記謁文殊普賢。此二菩薩。見之不識。識之不見。若欲見之。不得取相。國清寺執㸑滌器寒山拾得是也。胤到任三日。至國清問。此寺有豐干禪師否。寒山拾得復是何人。僧道翹對曰。豐干舊址。在經藏后。今闃無人矣。寒山拾得。尚處僧廚。胤入干房。止見虎跡。復問。在此作何行業。翹曰。惟事負舂供僧。閑則諷詠。入廚。尋訪寒拾。見於灶前向火。撫掌大笑。胤致拜。二人連聲呵叱。把手復大笑曰。豐干饒舌。豐干饒舌。彌陀不識。禮我何為。僧徒奔集。遞相驚訝。何故尊官禮二貧士。時二人乃把手走出寺。胤令逐之。急走而去。即歸寒巖。胤乃重問僧曰。此二人肯止此寺否。乃令覓訪喚。歸寺安置。胤遂歸郡。制凈衣二對。及香藥等。持送供養。時二人更不返寺。使乃就巖送上。見寒山子高聲喝曰。賊賊。遂入巖石縫中。且曰。報汝諸人。各各努力。石縫自合。莫可追之。其拾得跡沉無所。後有僧。採薪南峰。距寺東南二里。遇一梵僧持錫入巖。挑鎖子骨曰。取拾得舍利。乃知入滅於此。因號巖為拾得。胤令道翹。尋訪遺蹟。于林間葉上。得寒山所書辭頌。及村墅人家三百餘首。拾亦有詩
數十首。題土地堂石壁間。纂整合卷。
○曇晟參惟儼禪師
曇晟。建昌王氏子。生有自然胎衣。右袒猶緇服。少出家。參懷海二十年。因緣不契。后參惟儼。儼問。甚處來曰百丈來。儼曰。百丈有何言句示徒。曰尋常道。我有一句。百味具足。儼曰。咸則鹹味。淡則淡味。不咸不淡。是常味。作么生是百味具足底句。晟無對。儼曰。爭奈目前生死何。曰目前無生死。儼曰。在百丈多少時。曰二十年。儼曰。二十年在百丈。俗氣也不除。他日侍立次。儼又問。百丈更說甚麼法。曰有時道。三句外省去。六句內會取。儼曰。三千里外。且喜沒交涉。又問。更說甚麼法。曰有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。丈曰。是甚麼。儼曰。何不蚤甚麼道。今日因子得見海兄。晟于言下頓省。便禮拜。
○宗智參惟儼禪師
宗智。海昏張氏子。自幼出家登戒。預藥山法會。密契心印。一日惟儼問曰。子去何處去來。曰遊山來。儼曰。不離此室。速道將來。曰山上烏兒白似雪。澗底游魚忙不徹。一日儼上堂曰。我有一句子。未曾說向人。智出曰。相隨來也。僧問儼。一句子如何說。儼曰。非言說。智曰。蚤言說了也。智離藥山。見普愿。愿問。阇黎名甚麼。曰宗智。愿曰。智不到處。
【現代漢語翻譯】 現代漢語譯本： 數十首詩，題寫在土地堂的石壁上，彙編成卷。
○ 曇晟參拜惟儼禪師
曇晟，建昌人，姓王。出生時帶有天然的胎衣，右肩袒露如同穿著僧服。年少時出家，跟隨懷海（百丈懷海禪師）二十年，但因緣不契合。後來參拜惟儼（藥山惟儼禪師）。惟儼問：『從哪裡來？』曇晟回答：『從百丈來。』惟儼說：『百丈有什麼言語開示徒弟？』曇晟說：『尋常說道，我有一句話，百味具足。』惟儼說：『咸就是鹹味，淡就是淡味，不咸不淡，是常味。那麼，什麼是百味具足的那句話？』曇晟無言以對。惟儼說：『爭奈目前生死何？（如何對待眼前的生死大事？）』曇晟說：『目前無生死。』惟儼說：『在百丈多少時間了？』曇晟說：『二十年。』惟儼說：『在百丈二十年，俗氣也不除。』 他日侍立時，惟儼又問：『百丈還說什麼法？』曇晟說：『有時說道，三句外省去，六句內會取。』惟儼說：『三千里外，且喜沒交涉。』又問：『還說什麼法？』曇晟說：『有時上堂，大眾站定，用拄杖一時趕散，又召大眾。大眾回頭，百丈說：『是什麼？』惟儼說：『何不早說什麼道？今日因子得見海兄。』曇晟在言下頓悟，便禮拜。
○ 宗智參拜惟儼禪師
宗智，海昏人，姓張。自幼出家受戒，參與藥山（藥山惟儼禪師）法會，秘密地契合了心印。一日，惟儼問：『你從哪裡來？』宗智回答：『遊山而來。』惟儼說：『不離此室，快說出來。』宗智說：『山上烏兒白似雪，澗底游魚忙不徹。』 一日，惟儼上堂說：『我有一句話，未曾對人說過。』宗智出來說：『相隨來也。』有僧人問惟儼：『一句話如何說？』惟儼說：『非言說。』宗智說：『早已說過了。』宗智離開藥山，見到普愿（仰山慧寂禪師）。普愿問：『阇黎（對僧人的尊稱）叫什麼名字？』宗智回答：『宗智。』普愿說：『智不到處。』
【English Translation】 English version: Dozens of poems inscribed on the stone walls of the Land God Hall, compiled into a scroll.
○ Tan Sheng's (曇晟) Visit to Chan Master Wei Yan (惟儼)
Tan Sheng (曇晟), son of the Wang family from Jianchang. He was born with a natural caul, his right shoulder bare as if wearing monastic robes. He left home at a young age and followed Huaihai (百丈懷海禪師, Baizhang Huaihai Chan Master) for twenty years, but the affinity was not right. Later, he visited Wei Yan (藥山惟儼禪師, Yaoshan Weiyan Chan Master). Wei Yan asked, 'Where do you come from?' Tan Sheng replied, 'From Baizhang.' Wei Yan said, 'What words does Baizhang use to instruct his disciples?' Tan Sheng said, 'He usually says, 'I have a sentence that is complete with all flavors.' Wei Yan said, 'Salty is salty flavor, bland is bland flavor, neither salty nor bland is the ordinary flavor. What is that sentence that is complete with all flavors?' Tan Sheng was speechless. Wei Yan said, 'What about the life and death matters right before your eyes?' Tan Sheng said, 'There is no life and death right before my eyes.' Wei Yan said, 'How long have you been at Baizhang?' Tan Sheng said, 'Twenty years.' Wei Yan said, 'After twenty years at Baizhang, your worldly air has not been removed.' Another day, while standing in attendance, Wei Yan asked again, 'What Dharma does Baizhang speak?' Tan Sheng said, 'Sometimes he says, 'Omit what is beyond the three phrases, understand what is within the six phrases.' Wei Yan said, 'Three thousand miles away, I am glad there is no involvement.' He asked again, 'What Dharma does he speak?' Tan Sheng said, 'Sometimes he ascends the hall, the assembly stands still, he scatters them all at once with his staff, and then summons the assembly again. When the assembly turns their heads, Baizhang says, 'What is it?' Wei Yan said, 'Why didn't you say 'what' earlier? Today, because of you, I have the chance to see Brother Hai.' Tan Sheng had a sudden awakening upon hearing these words and bowed in reverence.
○ Zong Zhi's (宗智) Visit to Chan Master Wei Yan (惟儼)
Zong Zhi (宗智), son of the Zhang family from Haihun. He left home and received the precepts at a young age, participating in the Dharma assembly of Yaoshan (藥山惟儼禪師, Yaoshan Weiyan Chan Master), secretly aligning with the mind-seal. One day, Wei Yan asked, 'Where have you been?' Zong Zhi replied, 'Wandering in the mountains.' Wei Yan said, 'Without leaving this room, quickly tell me.' Zong Zhi said, 'The crows on the mountain are as white as snow, the fish in the stream are endlessly busy.' One day, Wei Yan ascended the hall and said, 'I have a sentence that I have never spoken to anyone.' Zong Zhi came out and said, 'It comes along with it.' A monk asked Wei Yan, 'How is the one sentence spoken?' Wei Yan said, 'It is not spoken.' Zong Zhi said, 'It has already been spoken.' Zong Zhi left Yaoshan and saw Pu Yuan (仰山慧寂禪師, Yangshan Huiji Chan Master). Pu Yuan asked, 'What is the name of the Ajari (阇黎, a respectful term for a monk)?' Zong Zhi replied, 'Zong Zhi.' Pu Yuan said, 'Where wisdom does not reach.'
作么生宗。曰切忌道著。愿曰。灼然道著。即頭角生。三日後智與曇晟。在後架把針。愿見乃問。智頭陀前日道。智不到處。切忌道著。道著即頭角生。合作么生行履。智便抽身入僧堂。愿歸方丈。智又來把針。晟曰。適來為甚。不祗對和尚。智曰。你不妨伶利。晟不薦。卻問愿。適來智頭陀。為甚不祗對和尚。曇晟不會。乞師指示。愿曰。他卻是異類中行。曰如何是異類中行。愿曰。不見道智不到處。切忌道著。道著即頭角生。直須向異類中行。晟亦不會。智知晟不薦。乃曰。此人因緣不在此。卻同回藥山。儼問。汝回何速。晟曰。只為因緣不契。儼曰。有何因緣。晟舉前話。儼曰。子作么生會。晟無對。儼大笑。晟便問。如何是異類中行。儼曰。吾今日睏倦。且待別時來。曰曇晟特為此事歸來。儼曰且去。晟便出。智在方丈外。聞晟不薦。不覺咬得指頭血出。卻下來。問晟曰。師兄去問和尚那因緣作么生。曰和尚不與我說。智便低頭。
○高沙彌參惟儼禪師
高沙彌。參惟儼。儼問。甚處來。曰南嶽來。儼曰。何處去。曰江陵受戒去。儼曰。受戒圖甚麼。曰圖免生死。儼曰。有一人不受戒。亦無生死可免。汝還知否。高曰。恁么則佛戒何用。儼曰。這沙彌猶掛唇齒在。高禮拜而退。宗智來侍立。儼曰
【現代漢語翻譯】 現代漢語譯本： 『如何是宗？』（如何是禪宗的宗旨？） 趙愿禪師說：『切忌說破。』（最忌諱的就是說破它。） 僧人問：『如果確實說破了，會怎樣？』 趙愿禪師說：『就會頭上長角。』（就會產生執著，背離本性。） 三天後，宗智和曇晟在後架縫補衣服。趙愿禪師看見了，就問宗智：『智頭陀（苦行僧）前日說，智慧達不到的地方，切忌說破，說破了就會頭上長角，那麼應該如何修行？』 宗智便抽身走入僧堂。趙愿禪師回到方丈室。宗智又來縫補衣服。曇晟問：『剛才你為什麼不回答和尚？』 宗智說：『你不妨伶俐。』（你倒是挺機靈的。）曇晟不明白，反過來問趙愿禪師：『剛才智頭陀為什麼不回答和尚？曇晟不明白，請師父指示。』 趙愿禪師說：『他卻是在異類中修行。』（他的修行方式與衆不同。） 僧人問：『如何是異類中修行？』 趙愿禪師說：『沒聽見說嗎，智慧達不到的地方，切忌說破，說破了就會頭上長角，必須要在異類中修行。』 曇晟仍然不明白。宗智知道曇晟不明白，就一同回到藥山。 惟儼禪師問：『你們回來得這麼快？』 曇晟說：『只因爲因緣不契合。』（因為沒有領悟。） 惟儼禪師問：『有什麼因緣？』 曇晟舉了之前的話。惟儼禪師問：『你是怎麼理解的？』 曇晟無言以對。惟儼禪師大笑。曇晟便問：『如何是異類中修行？』 惟儼禪師說：『我今天睏倦，等以後再說吧。』 曇晟說：『曇晟特意為此事回來。』 惟儼禪師說：『先去吧。』曇晟便出去了。宗智在方丈室外，聽到曇晟沒有領悟，不覺咬破了指頭，流出血來。然後下來，問曇晟：『師兄去問和尚那個因緣怎麼樣了？』 曇晟說：『和尚沒有對我說。』宗智便低下了頭。
高沙彌參拜惟儼禪師 高沙彌參拜惟儼禪師。惟儼禪師問：『從哪裡來？』 高沙彌說：『從南嶽來。』 惟儼禪師問：『要到哪裡去？』 高沙彌說：『到江陵受戒去。』 惟儼禪師問：『受戒圖什麼？』 高沙彌說：『圖免生死。』 惟儼禪師說：『有一個人不受戒，也沒有生死可免，你還知道嗎？』 高沙彌說：『這樣說來，佛戒有什麼用？』 惟儼禪師說：『這沙彌還掛在嘴上。』（你還執著于言語。）高沙彌禮拜後退下。宗智來侍立。惟儼禪師說：
English version: 『What is the principle (Zong)?』 (What is the essence of Chan Buddhism?) Zen Master Zhao Yuan said: 『Absolutely avoid speaking it out.』 (The most taboo thing is to reveal it directly.) A monk asked: 『If it is indeed spoken out, what will happen?』 Zen Master Zhao Yuan said: 『Horns will grow on the head.』 (Attachments will arise, deviating from one's original nature.) Three days later, Zong Zhi and Tan Sheng were mending clothes in the back shed. Zen Master Zhao Yuan saw them and asked Zong Zhi: 『The other day, the ascetic Zhi (Dhutanga) said, 'Where wisdom cannot reach, absolutely avoid speaking it out; if spoken out, horns will grow on the head.' So how should one practice?』 Zong Zhi immediately withdrew and entered the monks' hall. Zen Master Zhao Yuan returned to his abbot's room. Zong Zhi came again to mend clothes. Tan Sheng asked: 『Why didn't you answer the abbot just now?』 Zong Zhi said: 『You are quite clever.』 (You are quite astute.) Tan Sheng didn't understand and instead asked Zen Master Zhao Yuan: 『Why didn't the ascetic Zhi answer the abbot just now? Tan Sheng doesn't understand, please instruct me, Master.』 Zen Master Zhao Yuan said: 『He is practicing among different kinds.』 (His way of practice is unique.) The monk asked: 『What is practicing among different kinds?』 Zen Master Zhao Yuan said: 『Haven't you heard it said, 'Where wisdom cannot reach, absolutely avoid speaking it out; if spoken out, horns will grow on the head; one must practice among different kinds.』 Tan Sheng still didn't understand. Zong Zhi knew that Tan Sheng didn't understand, so they returned to Yaoshan together. Zen Master Wei Yan asked: 『Why did you return so quickly?』 Tan Sheng said: 『Only because the conditions were not in accord.』 (Because he didn't comprehend.) Zen Master Wei Yan asked: 『What conditions?』 Tan Sheng recounted the previous conversation. Zen Master Wei Yan asked: 『How do you understand it?』 Tan Sheng was speechless. Zen Master Wei Yan laughed loudly. Tan Sheng then asked: 『What is practicing among different kinds?』 Zen Master Wei Yan said: 『I am tired today, let's talk about it another time.』 Tan Sheng said: 『Tan Sheng has returned specifically for this matter.』 Zen Master Wei Yan said: 『Go now.』 Tan Sheng then left. Zong Zhi was outside the abbot's room and, hearing that Tan Sheng hadn't understood, unknowingly bit his finger until it bled. Then he came down and asked Tan Sheng: 『How did it go, Senior Brother, asking the abbot about that condition?』 Tan Sheng said: 『The abbot didn't tell me.』 Zong Zhi then lowered his head.
The young novice Gao visits Zen Master Wei Yan The young novice Gao visited Zen Master Wei Yan. Zen Master Wei Yan asked: 『Where do you come from?』 Gao said: 『From Nanyue.』 Zen Master Wei Yan asked: 『Where are you going?』 Gao said: 『To Jiangling to receive the precepts.』 Zen Master Wei Yan asked: 『What do you hope to gain by receiving the precepts?』 Gao said: 『To be free from birth and death.』 Zen Master Wei Yan said: 『There is a person who does not receive the precepts and also has no birth and death to be freed from, do you know this?』 Gao said: 『In that case, what is the use of the Buddha's precepts?』 Zen Master Wei Yan said: 『This novice is still hanging on to words.』 (You are still attached to language.) Gao bowed and withdrew. Zong Zhi came to stand by. Zen Master Wei Yan said:
【English Translation】 English version: 『What is the principle (Zong)?』 (What is the essence of Chan Buddhism?) Zen Master Zhao Yuan said: 『Absolutely avoid speaking it out.』 (The most taboo thing is to reveal it directly.) A monk asked: 『If it is indeed spoken out, what will happen?』 Zen Master Zhao Yuan said: 『Horns will grow on the head.』 (Attachments will arise, deviating from one's original nature.) Three days later, Zong Zhi and Tan Sheng were mending clothes in the back shed. Zen Master Zhao Yuan saw them and asked Zong Zhi: 『The other day, the ascetic Zhi (Dhutanga) said, 'Where wisdom cannot reach, absolutely avoid speaking it out; if spoken out, horns will grow on the head.' So how should one practice?』 Zong Zhi immediately withdrew and entered the monks' hall. Zen Master Zhao Yuan returned to his abbot's room. Zong Zhi came again to mend clothes. Tan Sheng asked: 『Why didn't you answer the abbot just now?』 Zong Zhi said: 『You are quite clever.』 (You are quite astute.) Tan Sheng didn't understand and instead asked Zen Master Zhao Yuan: 『Why didn't the ascetic Zhi answer the abbot just now? Tan Sheng doesn't understand, please instruct me, Master.』 Zen Master Zhao Yuan said: 『He is practicing among different kinds.』 (His way of practice is unique.) The monk asked: 『What is practicing among different kinds?』 Zen Master Zhao Yuan said: 『Haven't you heard it said, 'Where wisdom cannot reach, absolutely avoid speaking it out; if spoken out, horns will grow on the head; one must practice among different kinds.』 Tan Sheng still didn't understand. Zong Zhi knew that Tan Sheng didn't understand, so they returned to Yaoshan together. Zen Master Wei Yan asked: 『Why did you return so quickly?』 Tan Sheng said: 『Only because the conditions were not in accord.』 (Because he didn't comprehend.) Zen Master Wei Yan asked: 『What conditions?』 Tan Sheng recounted the previous conversation. Zen Master Wei Yan asked: 『How do you understand it?』 Tan Sheng was speechless. Zen Master Wei Yan laughed loudly. Tan Sheng then asked: 『What is practicing among different kinds?』 Zen Master Wei Yan said: 『I am tired today, let's talk about it another time.』 Tan Sheng said: 『Tan Sheng has returned specifically for this matter.』 Zen Master Wei Yan said: 『Go now.』 Tan Sheng then left. Zong Zhi was outside the abbot's room and, hearing that Tan Sheng hadn't understood, unknowingly bit his finger until it bled. Then he came down and asked Tan Sheng: 『How did it go, Senior Brother, asking the abbot about that condition?』 Tan Sheng said: 『The abbot didn't tell me.』 Zong Zhi then lowered his head.
The young novice Gao visits Zen Master Wei Yan The young novice Gao visited Zen Master Wei Yan. Zen Master Wei Yan asked: 『Where do you come from?』 Gao said: 『From Nanyue.』 Zen Master Wei Yan asked: 『Where are you going?』 Gao said: 『To Jiangling to receive the precepts.』 Zen Master Wei Yan asked: 『What do you hope to gain by receiving the precepts?』 Gao said: 『To be free from birth and death.』 Zen Master Wei Yan said: 『There is a person who does not receive the precepts and also has no birth and death to be freed from, do you know this?』 Gao said: 『In that case, what is the use of the Buddha's precepts?』 Zen Master Wei Yan said: 『This novice is still hanging on to words.』 (You are still attached to language.) Gao bowed and withdrew. Zong Zhi came to stand by. Zen Master Wei Yan said:
。適來有個跛腳沙彌。卻有些子氣息。智曰。更須勘過始得。至晚儼上堂。召蚤來沙彌。在甚麼處。高出眾立。儼問。我聞長安甚鬧。你還知否。曰我國晏然。儼曰。汝從看經得。請益得。曰不從看經得。亦不從請益得。儼曰。大有人不看經不請益。為甚不得。曰不道他不得。只是不肯承當。儼顧智曰。不通道。一日辭儼。儼問。甚處去。曰某甲在眾有妨。且往路邊。卓個草菴。接待往來茶湯去。儼曰。生死事大。何不受戒去。曰知是般事便休。更喚甚麼作戒。儼曰。汝既如是。不得離吾左右。時復要與子相見。一日自外歸。值雨。儼曰。你來也。曰是。儼曰。可煞濕。曰不打這個鼓笛。曇晟曰。皮也無。打甚麼鼓。宗智曰。鼓也無。打甚麼皮。儼曰。今日大好一場曲調。
(乙酉)佛光如滿禪師說法王宮
如滿。住京洛。唐順宗問曰。佛從何方來。滅向何方去。既言常住世。佛今在何處。滿答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮。帝又問曰。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河與大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。
答曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未嘗滅。了見無心處。自然無法說。帝聞大悅。益重禪宗○河東裴氏。畜鸚鵡。常唸佛。過午不食。時或教之念。則默然。或謂之不念。即唱阿彌陀。每虛室戒曙。發和雅音。穆如笙篁。臨終告曰。將西歸乎。為爾擊磬。爾其存念。一擊一稱阿彌陀佛。十擊而十念成。氣絕火焚。得舍利十餘粒。炯然耀目。
(丙戌)惟則禪師說法佛窟(牛頭忠法嗣)
惟則。京兆人。姓長孫氏。初謁慧忠。大悟玄旨。后隱於天臺瀑布之西巖。元和中法席漸盛。始名其巖。為佛窟。一日示眾曰。天地無物也。我無物也。然未嘗無物。斯則聖人如影。百年如夢。孰為生死哉。至人以是獨照。能為萬物之主。吾知之矣。汝等知之乎。忽一日告門人曰。汝當自勉。吾何言哉。后二日夜安坐示滅。壽八十。臘五十八。弟子云居智。嗣其法。嘗有華嚴院僧繼宗。問智。見性成佛其義云何。智曰。清凈之性。本來湛然。無有動搖。不屬有無凈穢長短取捨。體自翛然。如是明見。乃明見性。性即佛。佛即性。故曰見性成佛。宗曰。性既清凈。不屬有無。因何有見。曰見無所見。宗
【現代漢語翻譯】 現代漢語譯本 回答說：佛的本體本來就是無為的，是迷惑的情感妄加分別。法身就像虛空一樣，從來沒有產生和消滅。有緣分的時候，佛就出世；沒有緣分的時候，佛就入滅。佛在處處教化眾生，就像水中的月亮一樣。既不是常，也不是斷；既不是生，也不是滅。生，也未曾真正地生；滅，也未曾真正地滅。如果能了悟到無心之處，自然就沒有什麼可以說的了。皇帝聽了非常高興，更加敬重禪宗。 河東裴氏，養了一隻鸚鵡，常常唸佛，過了中午就不吃東西。有時候教它唸佛，它就沉默不語；如果說它不念佛，它就唱『阿彌陀佛』。每天清晨，空蕩蕩的房間里，它發出和諧的聲音，就像笙和竹笛一樣。臨終的時候，它告訴主人說：『我將要往生西方極樂世界了，為你敲擊磬，你也要存念（阿彌陀佛）。』每敲擊一下磬，就念一聲『阿彌陀佛』，敲擊十下，就念了十聲佛號，然後氣絕而死。火化后，得到舍利子十餘粒，晶瑩閃耀。
（丙戌年(806)）惟則禪師在佛窟（牛頭忠的法嗣）說法
惟則，京兆（今陜西西安）人，姓長孫氏。最初拜見慧忠禪師，大悟玄妙的旨意。後來隱居在天臺山瀑布的西巖。唐憲宗元和年間(806-820)，他的佛法教化逐漸興盛，才把他的隱居之巖命名為佛窟。有一天，他向大眾開示說：『天地之間本來就沒有什麼東西，我也沒有什麼東西，然而也未嘗一無所有。』這就是聖人就像影子一樣，百年光陰就像一場夢一樣。誰在生死輪迴呢？達到極高境界的人用這種智慧獨自照亮自己，能夠成為萬物的主宰。我已經知道了這個道理，你們知道嗎？忽然有一天，他告訴弟子們說：『你們應當自己勉勵，我還有什麼可說的呢？』兩天後的晚上，他安然端坐而逝，享年八十歲，僧臘五十八年。弟子云居智，繼承了他的法脈。曾經有華嚴院的僧人繼宗，問云居智：『見性成佛的意義是什麼？』云居智回答說：『清凈的自性，本來就是湛然明澈的，沒有動搖，不屬於有無、乾淨污穢、長短取捨。它的本體自然是逍遙自在的。像這樣明白地見到，就是明見自性。自性就是佛，佛就是自性，所以說見性成佛。』繼宗問：『自性既然清凈，不屬於有無，為什麼會有見呢？』云居智回答說：『見，是見那無所見的。』
【English Translation】 English version He answered: The Buddha's essence is originally non-action (wuwei), it is deluded emotions that make false distinctions. The Dharmakaya (法身) [Dharma body] is like empty space, never having birth or death. When there is affinity, the Buddha appears in the world; when there is no affinity, the Buddha enters Nirvana. The Buddha transforms sentient beings everywhere, like the moon in the water. It is neither permanent nor discontinuous; neither born nor extinguished. Birth has never truly been born; extinction has never truly been extinguished. If one can understand the place of no-mind, naturally there is nothing to say. The emperor was very pleased and became even more respectful of the Chan (禪宗) [Zen] school. The Pei family of Hedong raised a parrot that often recited the Buddha's name and did not eat after noon. Sometimes when taught to recite, it would remain silent; if told it was not reciting, it would sing 'Amitabha' (阿彌陀佛) [Infinite Light Buddha]. Every dawn, in the empty room, it would emit harmonious sounds, like the sheng (笙) [a type of Chinese mouth organ] and bamboo flute. As it approached death, it told its owner: 'I am about to go to the Western Paradise, I will strike the chime for you, you should keep the Buddha in mind.' With each strike of the chime, it recited 'Amitabha Buddha', striking it ten times and reciting the Buddha's name ten times, then it breathed its last. After cremation, more than ten sarira (舍利子) [relics] were obtained, sparkling and radiant.
In the year Bingxu (806), Chan Master Weize preached at the Buddha Cave (disciple of Niutou Zhong).
Weize, a native of Jingzhao (京兆) [present-day Xi'an, Shaanxi], was from the Changsun family. He initially visited Huizhong and had a great awakening to the profound meaning. Later, he lived in seclusion in the western rock of the Tiantai (天臺) [Tiantai Mountain] waterfall. During the Yuanhe (元和) [806-820] era, his Dharma teachings gradually flourished, and he named his hermitage the Buddha Cave. One day, he instructed the assembly: 'Heaven and earth are without things, I am without things, yet it has never been without things.' Thus, the sage is like a shadow, a hundred years is like a dream. Who is in the cycle of birth and death? The supreme person uses this to illuminate themselves alone, able to be the master of all things. I know this, do you know it?' Suddenly one day, he told his disciples: 'You should encourage yourselves, what more can I say?' Two days later, he sat peacefully in meditation and passed away, at the age of eighty, with fifty-eight years as a monk. His disciple, Yunju Zhi, succeeded his Dharma lineage. Once, a monk from the Huayan (華嚴) [Avatamsaka] Monastery, Jizong, asked Zhi: 'What is the meaning of seeing one's nature and becoming a Buddha?' Zhi replied: 'The pure nature is originally clear and still, without movement, not belonging to existence or non-existence, purity or impurity, length or shortness, acceptance or rejection. Its essence is naturally free and unfettered. To see it clearly in this way is to clearly see one's nature. Nature is Buddha, Buddha is nature, therefore it is said that seeing one's nature is becoming a Buddha.' Jizong asked: 'Since nature is pure and does not belong to existence or non-existence, why is there seeing?' Zhi replied: 'Seeing is seeing that which is unseen.'
曰。既無所見。何更有見。曰見處亦無。宗曰。如是見時。是誰之見。曰無有能見者。宗曰。究竟其理如何。智曰。妄計為有。即有能所。乃得名迷。隨見生解。便墮生死。明見之人即不然。終日見。未嘗見。求名處恒相不可得。能所俱絕。名為見性。宗曰。此性遍一切處否。曰無一處不遍。宗曰。凡夫具否。曰上言無處不遍。豈凡夫而不具乎。宗曰。因何諸佛菩薩不被生死所拘。而凡夫獨縈此苦。智曰。凡夫于清凈性中。計有能所。即墮生死。諸佛大士善知識。清凈性中。不屬有無。即能所不立。宗曰。若如是。即有能了不能了人。曰了尚不可得。豈有能了人乎。宗曰。至理如何。曰我今以要言之。汝即應念。清凈性中。無有凡聖。亦無了不了人。凡之與聖。二俱是名。若隨名生解。即墮生死。若知假名不實。即無有當名者。智又曰。此是極究竟處。若云我能了。彼不能了。即是大病。見有凈穢凡聖。亦是大病。作無凡聖解。又屬撥無因果。見有清凈性可棲止。亦是大病。作不棲止解。亦是大病。然清凈性中。雖無動搖。具不壞方便應用。及興慈運悲。如是興運之處。即全清凈之性。可謂見性成佛矣。繼宗踴躍禮謝而退。
○天然禪師行化洛京
元和元年。天然至洛京。與伏牛為友。一日于慧林寺。遇
天大寒。然取木佛。燒火向之。院主訶曰。何得燒我木佛。然以杖撥灰曰。吾燒取捨利。主曰。木佛何得有舍利。然曰。既無舍利。更取兩尊燒。主自後眉須墮落。
(丁亥)大義禪師說法麟德殿
大義。住信州鵝湖山。嘗垂戒曰。莫只忘形與死心。此個難醫病最深。又曰。直須提起吹毛利。要剖西來第一義。又曰。瞠卻眼兮剔起眉。反覆看渠渠是誰。又曰。若人靜坐不用功。何年及第悟心空。元和二年。憲宗詔迎。入麟德殿論義。有法師問。如何是四諦。曰聖上一帝。三帝何在。又問。欲界無禪。禪居色界。此土憑何而立禪。曰法師只知欲界無禪。不知禪界無慾。曰如何是禪。義以手點空。法師無對。帝曰。法師講無窮經論。只這一點。尚不柰何。義卻問曰。行住坐臥。畢竟以何為道。有對知者是道。義曰。不可以智知。不可以識識。安得知者是道。有對無分別是道。義曰。善能分別諸法相。于第一義而不動。安得無分別是道。有對四禪八定是道。義曰。佛身無為。不墮諸數。安在四禪八定耶。眾皆杜口。義卻舉順宗問尸利禪師曰。大地眾生如何得見性成佛去。尸利曰。佛性猶如水中月。可見不可取。義因謂帝曰。佛性非見必見。水中月如何攫取。帝乃問。何者是佛性。義曰。不離陛下所問。
【現代漢語翻譯】 現代漢語譯本 天氣非常寒冷。有人拿來木製的佛像，燒火取暖，對著佛像烤火。寺院主持呵斥道：『怎麼能燒我的木佛？』那人拿著木棒撥弄灰燼說：『我燒木佛是爲了取得舍利。』主持說：『木佛怎麼會有舍利？』那人說：『既然沒有舍利，再拿兩尊來燒。』主持之後眉毛和鬍鬚都脫落了。
（丁亥年（867））大義禪師在麟德殿說法
大義禪師，住在信州鵝湖山。曾經告誡眾人說：『不要只顧著忘掉形體和死守心念，這種難以醫治的病最為嚴重。』又說：『必須提起吹毛劍般的利器，來剖析西來達摩祖師所傳的第一義諦。』又說：『瞪大眼睛，挑起眉毛，反覆地看，看這個「渠」到底是誰？』又說：『如果人們修行不用功，要到哪一年才能考中開悟心性的功名呢？』元和二年（807），憲宗皇帝下詔迎接大義禪師，到麟德殿論辯佛法。有法師問道：『什麼是四諦（苦、集、滅、道，佛教的基本教義）？』大義禪師回答說：『聖上是一諦，那三諦在哪裡？』又問：『欲界（眾生有情慾的生存界）沒有禪定，禪定住在哪裡？此土（我們所居住的這個世界）憑藉什麼而建立禪定？』大義禪師說：『法師只知道欲界沒有禪定，不知道禪界沒有情慾。』法師問：『什麼是禪？』大義禪師用手指點天空。法師無言以對。皇帝說：『法師講解無窮的經論，但對這一點，尚且無可奈何。』大義禪師反問道：『行住坐臥，究竟以什麼為道？』有人回答說：『知道的就是道。』大義禪師說：『不可以智慧去知，不可以意識去識，怎麼能說知道的就是道呢？』有人回答說：『沒有分別就是道。』大義禪師說：『善於分別諸法的現象，對於第一義諦卻不動搖，怎麼能說沒有分別就是道呢？』有人回答說：『四禪八定（佛教的禪定境界）就是道。』大義禪師說：『佛身是無為法，不屬於任何數量，怎麼會在四禪八定中呢？』眾人都沉默不語。大義禪師於是舉順宗皇帝問尸利禪師的話說：『大地眾生如何才能見性成佛呢？』尸利禪師說：『佛性猶如水中的月亮，可以看見卻無法撈取。』大義禪師因此對皇帝說：『佛性不是見不到，而是必然能見到。水中的月亮又如何能撈取呢？』皇帝於是問：『什麼是佛性？』大義禪師說：『不離陛下所問。』
【English Translation】 English version The weather was extremely cold. Someone took a wooden Buddha statue and burned firewood to warm themselves, facing the Buddha statue to warm up. The abbot of the monastery scolded, 'How can you burn my wooden Buddha?' The person poked the ashes with a stick and said, 'I'm burning the wooden Buddha to obtain śarīra (relics).' The abbot said, 'How can a wooden Buddha have śarīra?' The person said, 'Since there are no śarīra, I'll take two more to burn.' Afterwards, the abbot's eyebrows and beard fell out.
(Dinghai year (867)) Chan Master Dayi preached at Linde Hall
Chan Master Dayi lived on Goose Lake Mountain in Xinzhou. He once warned the assembly, 'Don't just forget form and cling to dead mind; this is the most difficult disease to cure.' He also said, 'You must raise the sharp sword that can cut hairs to dissect the First Principle of the Westward Transmission (Bodhidharma's teachings).' He also said, 'Widen your eyes and raise your eyebrows, look at it again and again, who is this "it"?' He also said, 'If people don't work hard in cultivation, in what year will they pass the exam of enlightenment?' In the second year of Yuanhe (807), Emperor Xianzong issued an edict to welcome Chan Master Dayi to debate the Dharma in Linde Hall. A Dharma master asked, 'What are the Four Noble Truths (duḥkha, samudaya, nirodha, and marga, the basic teachings of Buddhism)?' Chan Master Dayi replied, 'The Emperor is one Truth, where are the other three Truths?' He also asked, 'There is no dhyana (meditation) in the Desire Realm (the realm of beings with desires); where does dhyana reside? Upon what does this land (the world we live in) establish dhyana?' Chan Master Dayi said, 'Dharma Master only knows that there is no dhyana in the Desire Realm, but does not know that there is no desire in the Dhyana Realm.' The Dharma Master asked, 'What is dhyana?' Dayi pointed to the sky with his hand. The Dharma Master was speechless. The Emperor said, 'The Dharma Master explains endless scriptures and treatises, but is helpless with just this one point.' Chan Master Dayi asked in return, 'Walking, standing, sitting, and lying down, what is ultimately taken as the Way?' Someone answered, 'Knowing is the Way.' Chan Master Dayi said, 'It cannot be known by wisdom, it cannot be recognized by consciousness, how can you say that knowing is the Way?' Someone answered, 'No discrimination is the Way.' Chan Master Dayi said, 'Being able to clearly distinguish the characteristics of all dharmas, yet remaining unmoved in the First Principle, how can you say that no discrimination is the Way?' Someone answered, 'The Four Dhyanas and Eight Samadhis (states of meditative absorption in Buddhism) are the Way.' Chan Master Dayi said, 'The Buddha's body is unconditioned and does not fall into any number; how can it be in the Four Dhyanas and Eight Samadhis?' Everyone was silent. Chan Master Dayi then cited Emperor Shunzong's question to Chan Master Shili, 'How can all sentient beings on earth see their nature and become Buddhas?' Chan Master Shili said, 'Buddha-nature is like the moon in the water, visible but not graspable.' Chan Master Dayi therefore said to the Emperor, 'Buddha-nature is not unseen, but is certain to be seen. How can the moon in the water be grasped?' The Emperor then asked, 'What is Buddha-nature?' Chan Master Dayi said, 'It is not apart from what Your Majesty is asking.'
○天皇寺道悟禪師入寂(石頭遷法嗣)
道悟。隱居當陽紫陵山。後於荊南城東。有天皇寺。火廢。僧靈鑒者。將謀修復。乃曰。茍得悟禪師為化主。必能福我。時江陵尹右僕射裴公。稽首問法。致禮迎至。悟素不迎送。客無貴賤。皆坐而揖之。裴愈加敬。元和二年四月。悟患背痛。大眾問疾。悟驀召典座近前。問曰會么。曰不會。悟拈枕子。拋于地上。即便告寂。法嗣三世。曰慧真。曰幽閑。曰文賁。協律郎符載撰碑。
(戊子)懷腪禪師住章敬寺(馬祖一法嗣)
懷腪。同安謝氏子。初住定州柏巖。次止中條山。元和三年。詔居京兆章敬寺。學者奔湊。示眾曰。至理忘言。時人不悉。強習他事。以為功能。不知自性。元非塵境。是個微妙大解脫門。所有鑑覺。不染不礙。如是光明。未曾休廢。曩劫至今。固無變易。猶如日輪。遠近斯照。雖及眾色。不與一切和合。靈燭妙明。非假鍜煉。為不了故。取於物象。但如捏目妄起空華。徒自疲勞。枉經劫數。若能返照。無第二人。舉措施為。不虧實相。
○靈祐禪師開法溈山
初司馬頭陀。造百丈。謂懷海曰。頃在湖南。尋得一山。名大溈。此山奇絕。宜集法侶。為大道場。時靈祐為典座。陀一見即曰。此正溈山主也。是夜海召祐囑曰。
【現代漢語翻譯】 現代漢語譯本： ○天皇寺道悟禪師圓寂（石頭希遷的法嗣）
道悟禪師隱居在當陽紫陵山。後來在荊南城東，有一座天皇寺，因火災被毀。僧人靈鑒想要修復它，便說：『如果能請到悟禪師來做化主，必定能為我們帶來福報。』當時江陵尹、右僕射裴公，向道悟禪師稽首問法，以禮迎請他。道悟禪師向來不迎送客人，無論客人地位高低，都只是坐著作揖。裴公更加敬重他。元和二年（807年）四月，道悟禪師背部疼痛。大眾問候他的病情，道悟禪師突然叫典座走近前來，問道：『會么？』典座回答：『不會。』道悟禪師拿起枕頭，扔在地上，隨即圓寂。他的法嗣傳了三世，分別是慧真、幽閑、文賁。協律郎符載撰寫了碑文。
○懷腪禪師住持章敬寺（馬祖道一的法嗣）
懷腪禪師是同安謝氏之子。最初住在定州柏巖，後來住在中條山。元和三年（808年），皇帝下詔讓他住持京兆章敬寺。學人紛紛前來求學。他向大眾開示說：『至理是無法用言語表達的，現在的人不明白這個道理，卻努力學習其他的事情，認為那是功用。他們不知道自性本來就不是塵境，而是一個微妙的大解脫門。所有的鑒覺，都不被污染，也沒有任何阻礙。這樣的光明，從來沒有停止過，從過去到現在，本來就沒有改變。就像太陽一樣，無論遠近都能照耀到。雖然照耀到各種顏色，卻不與任何顏色混合。靈燭般的光明，不需要任何的鍛鍊。因為不明白這個道理，所以從外物中去尋求。這就像捏著眼睛，妄想看到空中的花朵一樣，只是徒勞地讓自己疲憊，白白地經歷無數劫。如果能夠反觀自性，就會發現沒有第二個人。所有的舉動，都不會偏離實相。』
○靈祐禪師開法溈山
當初司馬頭陀來到百丈山，對懷海禪師說：『我最近在湖南找到一座山，名叫大溈山。這座山非常奇特，適合聚集法侶，建立大道場。』當時靈祐禪師擔任典座，司馬頭陀一見到他就說：『這個人正是溈山的主人。』當天晚上，懷海禪師召見靈祐禪師，囑咐他說：
【English Translation】 English version: ○ Zen Master Daowu of Tianhuang Temple Entered Nirvana (Successor of Shitou Xiqian)
Daowu lived in seclusion on Ziling Mountain in Dangyang. Later, in the east of Jingnan city, there was Tianhuang Temple, which was destroyed by fire. The monk Lingjian wanted to restore it, so he said, 'If we can invite Zen Master Wu to be the chief benefactor, he will surely bring us blessings.' At that time, Pei Gong, the magistrate of Jiangling and Right Vice Minister, bowed and asked Daowu for Dharma, and respectfully invited him. Daowu never welcomed or saw off guests, and regardless of their status, he would simply sit and greet them with a bow. Pei Gong respected him even more. In the fourth month of Yuanhe 2 (807 AD), Daowu suffered from back pain. The assembly inquired about his illness. Daowu suddenly called the chief cook forward and asked, 'Do you understand?' The chief cook replied, 'I do not understand.' Daowu picked up a pillow and threw it on the ground, and then entered Nirvana. His Dharma lineage was passed down for three generations, namely Huizhen, Youxian, and Wenben. Xie Lü Lang Fu Zai wrote the epitaph.
○ Zen Master Huaiyun Resided at Zhangjing Temple (Successor of Mazu Daoyi)
Huaiyun was the son of the Xie family of Tongan. He first resided at Baiyan in Dingzhou, and later at Zhongtiao Mountain. In Yuanhe 3 (808 AD), the emperor issued an edict for him to reside at Zhangjing Temple in Jingzhao. Scholars flocked to him. He instructed the assembly, saying, 'The ultimate truth is beyond words, but people do not understand this. They strive to learn other things, thinking they are functional. They do not know that the self-nature is not a realm of dust, but a subtle gate of great liberation. All awareness is unpolluted and unobstructed. Such light has never ceased, and from past kalpas until now, it has never changed. Like the sun, it shines on everything near and far. Although it reaches all colors, it does not mix with any of them. The light of the spiritual candle is naturally bright and does not need to be forged. Because they do not understand this, they seek it from external objects. This is like squeezing the eyes and falsely seeing flowers in the sky, only tiring oneself in vain and wasting countless kalpas. If one can reflect on oneself, there is no second person. All actions will not deviate from the true nature.'
○ Zen Master Lingyou Opened the Dharma at Weishan
Initially, Sima Toutuo came to Baizhang Mountain and said to Zen Master Huaihai, 'Recently, I found a mountain in Hunan called Mount Dawei. This mountain is very unique and suitable for gathering Dharma companions and establishing a great Dharma center.' At that time, Zen Master Lingyou was serving as the chief cook. As soon as Sima Toutuo saw him, he said, 'This is the master of Weishan.' That night, Huaihai summoned Lingyou and instructed him:
吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。首座善覺曰。某甲忝居上首。典座何得住持。海曰。若能對眾。下得一語出格。當與汝住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作甚麼。覺曰。不可喚作木撅也。海不肯。乃問祐。祐踢倒凈瓶。便出。海笑曰。第一座輸卻山子也。遂遣祐往溈山。是山峭絕。夐無人煙。經五七載。忽自念言。道在接物利生。獨居非是。乃行至山口。見虎豹豺狼交橫于道。祐曰。汝等不用攔吾行路。我若於此山有緣。汝等各自散去。若其無緣。我充爾腹。言訖。蟲虎四散。祐回庵。未及一載。懶安同數僧。從百丈所來。曰安與和尚作典座。俟眾至五百。乃解務。於是衲子環集。上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟清凈無為澹濘無礙。喚他作道人。亦名無事人。僧問。頓悟之人。更有修否。祐曰。若真悟得本。他自知時。修與不修。是兩頭語。如今初心。雖從緣得一念頓悟自理。猶有無始曠劫習氣。未能頓凈。須教渠凈除現業流識。即是修也。不道別有法。教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百
【現代漢語翻譯】 我在此化緣，溈山（Weishan Mountain）是塊勝地，你應該住在這裡，繼承我的宗風，廣度後來的學人。首座善覺（Shouzuo Shanjue）說：『我忝居首座之位，典座（負責寺院飲食的僧人）怎麼能來住持呢？』靈祐（Lingyou）說：『如果能當著大家，說出一句與衆不同的話，我就把住持之位讓給你。』隨即指著凈瓶問道：『不能叫它凈瓶，你叫它什麼？』善覺（Shanjue）說：『不能叫它木橛（mu jue，木樁）』。靈祐（Lingyou）不認可，於是問靈祐（Lingyou）。靈祐（Lingyou）一腳踢倒凈瓶，便走了出去。靈祐（Lingyou）笑著說：『第一座輸掉了山頭啊。』於是派靈祐（Lingyou）前往溈山（Weishan Mountain）。這座山峰陡峭險峻，渺無人煙。過了五七年，靈祐（Lingyou）忽然想到：『道在於接引眾生，利益大眾，獨自居住不是正道。』於是走到山口，看見虎豹豺狼橫在路上。靈祐（Lingyou）說：『你們不用攔我的路，如果我與這座山有緣，你們就各自散去，如果無緣，我就充當你們的食物。』說完，蟲虎四散。靈祐（Lingyou）回到庵中，不到一年，懶安（Lan'an）帶著幾個僧人，從百丈（Baizhang）那裡來，說懶安（Lan'an）與和尚您作典座，等到僧眾達到五百人，就解除職務。於是僧人環繞聚集。靈祐（Lingyou）上堂說法：『道人的心，質樸正直，沒有虛偽，沒有陽奉陰違，沒有欺詐之心。一切時候，視聽尋常，更沒有委曲。也不閉眼塞耳，只要情不執著于外物就可以了。』從前的諸位聖人，只是說濁染之邊的過患。如果沒有這麼多的惡覺、情見、思想、習氣之事，譬如秋水澄澈，清凈無為，淡泊寧靜，沒有阻礙。稱他為道人，也叫無事人。僧人問：『頓悟的人，還需要修行嗎？』靈祐（Lingyou）說：『如果真正悟得了根本，他自己知道時機。修與不修，是兩頭的話。如今初學之人，雖然從因緣得到一念頓悟自性之理，仍然有無始曠劫的習氣，不能立刻清凈。必須教他清除現行的業力流轉的意識，這就是修行。』不是說另外有法，教他修行趣向。從聽聞而入于理，聞理深妙，心自然圓滿光明，不居於迷惑之地，縱然有百 千般魔境界緣。亦不能轉動他。』
【English Translation】 I am here begging for alms. Weishan (Weishan Mountain, a famous Buddhist mountain) is a scenic spot. You should reside here, inherit my sect, and widely guide later learners.' The head monk, Shanjue (Shanjue, meaning 'Good Awareness'), said, 'I am only the head monk. How can the cook (the monk in charge of the kitchen) become the abbot?' Lingyou (Lingyou, the name of the monk) said, 'If you can, in front of everyone, say something extraordinary, I will give you the abbotship.' Then he pointed to a clean bottle and asked, 'You cannot call it a clean bottle. What do you call it?' Shanjue (Shanjue) said, 'You cannot call it a wooden stake (mu jue, a wooden post).' Lingyou (Lingyou) did not agree. Then he asked Lingyou (Lingyou). Lingyou (Lingyou) kicked over the clean bottle and left. Lingyou (Lingyou) laughed and said, 'The first monk lost the mountain.' So he sent Lingyou (Lingyou) to Weishan (Weishan Mountain). This mountain was steep and desolate, with no inhabitants. After five or seven years, he suddenly thought, 'The Dao (the Buddhist path) lies in receiving beings and benefiting the masses. Living alone is not the right way.' So he went to the entrance of the mountain and saw tigers, leopards, and wolves lying across the road. Lingyou (Lingyou) said, 'You don't need to block my way. If I have a connection with this mountain, you will each disperse. If there is no connection, I will fill your bellies.' After he said this, the insects and tigers scattered. Lingyou (Lingyou) returned to the hermitage. In less than a year, Lan'an (Lan'an, a monk's name) came with several monks from Baizhang (Baizhang, a famous Buddhist monk), saying that Lan'an (Lan'an) would be the cook with the monk, and when the number of monks reached five hundred, he would be relieved of his duties. So the monks gathered around. Lingyou (Lingyou) ascended the hall and said, 'The mind of a Daoist (a Buddhist practitioner) is simple and honest, without falsehood, without hypocrisy, without deceitful thoughts. At all times, seeing and hearing are ordinary, and there is no more bending. Nor does he close his eyes and block his ears, but only if the emotions are not attached to things. The former sages only spoke of the faults of the turbid side. If there were not so many evil perceptions, emotional views, thoughts, and habits, it would be like autumn water, clear and still, pure and inactive, indifferent and unhindered. Call him a Daoist (a Buddhist practitioner), also called a person of no affairs.' A monk asked, 'Does a person who has sudden enlightenment need to cultivate further?' Lingyou (Lingyou) said, 'If he truly understands the root, he knows the time himself. Cultivation and non-cultivation are two-sided words. Now the beginner, although from the cause and condition gets a moment of sudden enlightenment of the principle of self-nature, still has the habits of countless eons, and cannot be immediately purified. He must be taught to eliminate the current karma and the flowing consciousness, which is cultivation.' It is not said that there is another method to teach him to cultivate and aspire. From hearing to entering into the principle, hearing the principle is profound and wonderful, the mind naturally becomes complete and bright, not dwelling in the land of delusion, even if there are hundreds of thousands of demonic realms, they cannot move him.'
千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。以要言之。實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛。
○靈祐禪師傳法慧寂
慧寂。到溈山。參靈祐。祐曰。汝是有主沙彌。無主沙彌。寂曰有主。祐曰。主在甚麼處。寂從西過東立。祐異之。寂問。如何是真佛住處。祐曰。以思無思之妙。反思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。寂于言下頓悟。自此執侍。前後盤桓十五載。一日祐謂寂曰。汝須獨自迴光返照。別人不知汝解處。汝試將實解。獻老僧看。寂曰。若教慧寂自看。到這裡無圓位。亦無一物一解得獻和尚。祐曰。無圓位處。原是汝作解處。未離心境在。寂曰。既無圓位。何處有法。把何物作境。祐曰。適來是汝作與么解是否。寂曰是。祐曰。若恁么。是具足心境法。未脫我所心在。原來有解獻我。許汝信位顯。人位隱在。一日祐索門人呈語。乃云。聲色外與吾相見。時有幽州鑒弘。上呈語曰。不辭出來。那個人無眼。祐不肯。寂凡三度呈語。第一云。見取不見取底。祐曰。細如毫末。冷似冰霜。第二度云。聲色外誰求相見。祐曰。祇滯聲聞方外榻。第三度云。如兩鏡相照。于中無像。祐曰。此語正也。
【現代漢語翻譯】 現代漢語譯本： 千種微妙的意義，隨著當時的情境而變化。這才是真正懂得坐禪、披袈裟的意義，並且能夠自己理解運用。如果要用簡要的話來說，就是在實際的理地上，不染一絲塵埃；在萬行門中，不捨棄任何一個法門。如果能夠單刀直入，那麼凡夫和聖人的情執都會消失，本體顯露出真常的本性。事和理是不二的，這就是如如不動的佛。
○ 靈祐禪師（唐朝禪師）傳法給慧寂
慧寂來到溈山（地名），參拜靈祐禪師。靈祐禪師問：『你是有主的沙彌（佛教出家男子），還是無主的沙彌？』慧寂回答：『有主。』靈祐禪師問：『主在什麼地方？』慧寂從西邊走到東邊站立。靈祐禪師對此感到驚異。慧寂問：『什麼是真佛的住處？』靈祐禪師說：『用思考又好像沒有思考的微妙方法，反過來思考靈覺的無窮奧妙。思考到極點，迴歸本源，自性與現象就會恒常存在。事和理是不二的，真佛就是如如不動的。』慧寂在聽了這些話后，立刻頓悟。從此以後，他侍奉靈祐禪師，前後大約有十五年。有一天，靈祐禪師對慧寂說：『你必須自己反省觀照，別人不知道你理解的地方。你試著將你真實的理解，獻給老僧看看。』慧寂說：『如果讓慧寂自己來看，到這裡就沒有圓滿的位子，也沒有任何事物或理解可以獻給和尚。』靈祐禪師說：『沒有圓滿位子的地方，原本就是你作理解的地方，還沒有離開心境。』慧寂說：『既然沒有圓滿的位子，哪裡有法？用什麼東西作為境界？』靈祐禪師說：『剛才就是你這樣理解的，對嗎？』慧寂說：『是的。』靈祐禪師說：『如果這樣，就是具足了心、境、法，還沒有脫離『我所』的心。原來是有理解獻給我，我允許你信位顯現，人位隱藏。』有一天，靈祐禪師要求門人呈上他們的見解。當時他說：『在聲色之外與我相見。』當時有幽州（地名）的鑒弘，呈上他的見解說：『不辭出來，那個人沒有眼睛。』靈祐禪師不認可。慧寂總共三次呈上他的見解。第一次說：『見取不見取底。』靈祐禪師說：『細如毫末，冷似冰霜。』第二次說：『聲色外誰求相見。』靈祐禪師說：『只滯留在聲聞乘的方外之榻。』第三次說：『如兩鏡相照，于中無像。』靈祐禪師說：『這句話是正確的。』
【English Translation】 English version: The myriad subtle meanings vary with the circumstances of the time. This is truly understanding the meaning of sitting in meditation and wearing the robe, and being able to comprehend and apply it oneself. To put it succinctly, in the realm of actual principle, not a speck of dust is attached; in the gate of myriad practices, not a single dharma is abandoned. If one can directly penetrate, then the emotional attachments of ordinary beings and sages will disappear, and the essence will reveal its true and constant nature. Principle and phenomena are non-dual, and this is the thus-come Buddha.
○ Zen Master Lingyou (Zen Master of the Tang Dynasty (618-907)) Transmits the Dharma to Huiji
Huiji came to Mount Wei (place name) and paid respects to Zen Master Lingyou. Zen Master Lingyou asked, 'Are you a novice (Buddhist male monastic) with a master, or a novice without a master?' Huiji replied, 'With a master.' Zen Master Lingyou asked, 'Where is the master?' Huiji walked from the west to the east and stood there. Zen Master Lingyou was amazed by this. Huiji asked, 'What is the dwelling place of the true Buddha?' Zen Master Lingyou said, 'Use the subtlety of thinking yet not thinking, and reflect back on the infinite mysteries of spiritual awareness. When thinking reaches its limit and returns to the source, the nature and phenomena will be constant. Principle and phenomena are non-dual, and the true Buddha is thus-come.' Upon hearing these words, Huiji immediately had a sudden enlightenment. From then on, he served Zen Master Lingyou for about fifteen years. One day, Zen Master Lingyou said to Huiji, 'You must reflect and contemplate on your own; others do not know the place where you understand. Try to offer your true understanding to this old monk.' Huiji said, 'If I, Huiji, were to look at it myself, there would be no perfect position here, and there would be nothing or any understanding that could be offered to the abbot.' Zen Master Lingyou said, 'The place where there is no perfect position is originally the place where you make understanding; you have not yet left the realm of mind and environment.' Huiji said, 'Since there is no perfect position, where is there dharma? What is used as a realm?' Zen Master Lingyou said, 'Just now, that was how you understood it, right?' Huiji said, 'Yes.' Zen Master Lingyou said, 'If that is the case, then you have fully possessed mind, environment, and dharma, and have not yet escaped the mind of 'what is mine.' Originally, you had an understanding to offer me; I allow your position of faith to be revealed, and your position of person to be hidden.' One day, Zen Master Lingyou asked his disciples to present their views. At that time, he said, 'Meet me outside of sound and form.' At that time, Jianhong of Youzhou (place name) presented his view, saying, 'I do not refuse to come out; that person has no eyes.' Zen Master Lingyou did not approve. Huiji presented his views a total of three times. The first time he said, 'Seeing taking not seeing bottom.' Zen Master Lingyou said, 'As fine as a hair, as cold as ice.' The second time he said, 'Who seeks to meet outside of sound and form?' Zen Master Lingyou said, 'Only lingering on the outer couch of the Sravaka vehicle.' The third time he said, 'Like two mirrors reflecting each other, there is no image within.' Zen Master Lingyou said, 'This statement is correct.'
我是。你不是。蚤立像了也。寂曰。慧寂精神昏昧。拙於祗對。未審和尚于百丈師翁處。作么生呈語。祐曰。我于百丈和尚處。呈語云。如百千明鏡鑑像。光影相照。塵塵剎剎。各不相借。寂於是禮拜。寂一日臥次。夢入彌勒內院眾堂中。諸位皆足。惟第二位空寂。遂就坐。有一尊者。白槌曰。今當第二座說法。寂起白槌曰。摩訶衍法。離四句。絕百非。諦聽諦聽。眾皆散去。及覺舉似祐。祐曰。子已入聖位。寂便禮拜。一日祐坐次。寂從方丈前過。祐曰。若是百丈先師。見子須吃痛棒始得。寂曰。即今事作么生。祐曰。合取兩片皮。寂曰。此恩難報。祐曰。非子不才。乃老僧年萬。寂曰。今日親見百丈師翁來。祐曰。子向甚麼處見。寂曰。不道見。祇是無別。祐曰。始終作家。一日祐問寂曰。大地眾生。業識茫茫。無本可據。子作么生知他有之與無。寂曰。慧寂有驗處。時有一僧。後面前過。召曰阇黎。僧回首。寂曰。和尚。這個業識茫茫。無本可據。祐曰。此是師子一滴乳。迸散六斛驢乳。
○靈祐禪師傳法智閑
智閑。青州人。遍參諸方。在百丈時。性識聰敏。參禪不得。洎百丈遷化。遂參靈祐。祐問。我聞汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生
【現代漢語翻譯】 現代漢語譯本： 我是。你不是。早已經樹立了形象了。寂說：『慧寂我精神昏昧，不善於應對。不知道和尚您在百丈師翁那裡，是怎麼呈報的？』靈祐說：『我在百丈和尚那裡，呈報說：如同成百上千的明鏡照鑒影像，光影互相照耀，每個微塵、每個剎土，各自不互相借用。』慧寂於是禮拜。慧寂有一天睡覺的時候，夢見進入彌勒內院的眾堂中，各位都坐滿了，只有第二位空著。於是就坐了上去。有一位尊者，敲槌說：『現在應當由第二座說法。』慧寂起身敲槌說：『摩訶衍法（大乘佛法），離開四句，斷絕百非。仔細聽，仔細聽。』眾人都散去了。等到醒來后告訴靈祐，靈祐說：『你已經進入聖位了。』慧寂便禮拜。有一天靈祐坐著，慧寂從方丈前經過，靈祐說：『如果是百丈先師，見到你一定要狠狠打你一頓才行。』慧寂說：『現在這件事該怎麼辦呢？』靈祐說：『合上你的兩片嘴皮。』慧寂說：『這個恩情難以報答。』靈祐說：『不是你不成器，而是老僧我年紀大了。』慧寂說：『今天親眼見到百丈師翁來了。』靈祐說：『你向什麼地方見到？』慧寂說：『不說見到，只是沒有分別。』靈祐說：『始終是個內行。』有一天靈祐問慧寂說：『大地眾生，業識茫茫，沒有根本可以依據。你怎麼樣知道他們有還是沒有呢？』慧寂說：『慧寂我有驗證的地方。』當時有一個僧人，從後面經過，（慧寂）叫道：『阇黎（梵語，意為弟子）。』僧人回頭。（慧寂）說：『和尚，這個業識茫茫，沒有根本可以依據。』靈祐說：『這是獅子的一滴乳，迸散了六斛（古代容量單位）驢乳。
○靈祐禪師傳法智閑
智閑，青州人。遍參各處。在百丈的時候，性情聰敏。參禪卻不得要領。等到百丈圓寂后，於是參拜靈祐。靈祐問：『我聽說你在百丈先師那裡，問一答十，問十答百。這是你的聰明靈利，意解識想，是生死的根本，父母未生
【English Translation】 English version: I am. You are not. The image has already been established. Huiji said, 'I, Huiji, am mentally confused and not good at responding. I don't know how you, Venerable, presented yourself to Master Baizhang?' Lingyou said, 'I presented myself to Venerable Baizhang, saying: Like hundreds and thousands of bright mirrors reflecting images, light and shadows illuminate each other, each dust and each realm, each not borrowing from the other.' Huiji then bowed. One day, Huiji was sleeping and dreamed of entering the assembly hall of Maitreya's inner court. Everyone was seated, except for the second seat, which was empty. So he sat down. A venerable one struck the gavel and said, 'Now the second seat should preach.' Huiji rose and struck the gavel, saying, 'The Mahayana Dharma (Great Vehicle Buddhism) is apart from the four phrases and cuts off the hundred negations. Listen carefully, listen carefully.' The assembly dispersed. When he woke up, he told Lingyou, who said, 'You have already entered the holy position.' Huiji then bowed. One day, Lingyou was sitting, and Huiji passed by the abbot's room. Lingyou said, 'If the late Master Baizhang saw you, he would have to beat you severely.' Huiji said, 'What should be done about this matter now?' Lingyou said, 'Close your two lips.' Huiji said, 'This kindness is difficult to repay.' Lingyou said, 'It's not that you are not talented, but that I, the old monk, am old.' Huiji said, 'Today I have personally seen Master Baizhang come.' Lingyou said, 'Where did you see him?' Huiji said, 'I don't say I saw him, it's just that there is no difference.' Lingyou said, 'Always an expert.' One day, Lingyou asked Huiji, 'The sentient beings of the great earth, their karmic consciousness is vast and without a basis to rely on. How do you know whether they have it or not?' Huiji said, 'I, Huiji, have a way to verify it.' At that time, a monk passed by from behind, and (Huiji) called out, 'Acarya (Sanskrit, meaning disciple).' The monk turned his head. (Huiji) said, 'Venerable, this karmic consciousness is vast and without a basis to rely on.' Lingyou said, 'This is a drop of a lion's milk, scattering six hu (ancient unit of volume) of donkey's milk.'
○ Chan Master Lingyou Transmits the Dharma to Zhixian
Zhixian was a person from Qingzhou. He visited various places. When he was with Baizhang, he was intelligent. However, he could not grasp the essence of Chan practice. After Baizhang passed away, he went to see Lingyou. Lingyou asked, 'I heard that when you were with the late Master Baizhang, you answered ten questions for every one asked, and a hundred for every ten. This is your cleverness and intelligence, your understanding and thinking, which are the root of birth and death, before your parents were born.'
時。試道一句看。閑被問。直得茫然。歸寮將平日看過底文字。從頭要尋一句酬對。竟不能得。乃自嘆曰。畫餅不可充飢。屢乞祐說破。祐曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。閑遂將平昔所看文字燒卻曰。此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭祐。直過南陽。睹慧忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫擊竹作聲。忽然省悟。遽歸。沐浴焚香。遙禮溈山贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。祐聞得。謂慧寂曰。此子徹也。寂曰。此是心機意識。著述得成。待某甲親自勘過。寂后見閑謂曰。和尚讚歎師弟。發明大事。你試說看。閑舉前頌。寂曰。此是夙習記持而成。若有正悟。別更說看。閑曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。寂曰。如來禪許師弟會。祖師禪未夢見在。閑又曰。我有一機。瞬目視伊。若人不會。別喚沙彌。寂乃報祐曰。且喜閑師弟會祖師禪也。一日同寂侍立次。祐曰。過去未來現在。佛佛道同。人人得個解脫路。寂曰。如何是人人解脫路。祐顧閑曰。寂子借問。何不答伊
【現代漢語翻譯】 現代漢語譯本 當時，試著說一句看看。沒事被人問，真是茫然不知所措。回到寮房，將平時看過的文字，從頭開始尋找一句來應對，竟然找不到。於是感嘆道：『畫餅不能充飢。』多次請求溈山祐禪師（溈山祐，Weishan You，溈山禪師之名）說破。祐禪師說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究與你無關。』於是，那僧人將平素所看的文字燒掉，說：『此生不再學佛法了，就做一個混吃等死的和尚，免得勞心費神。』於是哭著告別祐禪師，直接去了南陽，瞻仰慧忠國師（慧忠國師，Huizhong Guoshi，唐代禪師）的遺蹟，便在那裡住下。一天，他砍除草木，偶然拋擲瓦礫擊打竹子發出聲響，忽然醒悟。立即回去，沐浴焚香，遙拜溈山，讚歎道：『和尚大慈大悲，恩情勝過父母。當時如果為我說破，哪有今日之事？』於是作頌說：『一擊忘卻所知，更不需要任何修行。舉手投足都展現著古老的道路，不落入寂靜的玄機。處處都沒有軌跡可尋，威儀超越了聲音和形色。各地的得道者，都說這是上上根機。』 溈山祐禪師（溈山祐，Weishan You，溈山禪師之名）聽了，對慧寂（慧寂，Huiji，人名）說：『這人徹悟了。』慧寂說：『這是心機意識，著書立說而成。等我親自勘驗過。』慧寂後來見到那僧人，說：『和尚讚歎師弟，發明大事，你試著說來看看。』那僧人舉出之前的頌。慧寂說：『這是以前學習記憶而成，如果真正領悟，另外再說來看看。』那僧人說：『去年貧窮還不是真貧窮，今年貧窮才是真貧窮。去年貧窮還有立錐之地，今年貧窮連錐子都沒有了。』慧寂說：『如來禪允許師弟領會，祖師禪還沒夢到吧。』那僧人又說：『我有一機，轉眼看著它，如果有人不會，另外叫沙彌來。』慧寂於是稟告祐禪師說：『可喜可賀，閑師弟領會了祖師禪。』 一天，和慧寂一同侍立在祐禪師身邊，祐禪師說：『過去、未來、現在，佛佛道同，人人都得到解脫之路。』慧寂說：『如何是人人解脫之路？』祐禪師看著那僧人說：『慧寂問你，為何不回答他？』
【English Translation】 English version At that time, try to say a word and see. Being asked idly, he was utterly at a loss. Returning to his room, he tried to find a sentence from the texts he had read to respond, but he couldn't find one. So he sighed, 'A painted cake cannot satisfy hunger.' He repeatedly begged You (Weishan You, name of a Chan master) to explain it to him. You said, 'If I tell you, you will scold me later. What I say is mine, and it has nothing to do with you.' Thereupon, the monk burned all the texts he had read, saying, 'I will not study Buddhism in this life, but be a rice-eating monk, so as to avoid mental strain.' Then he bid farewell to You with tears and went straight to Nanyang, where he admired the relics of National Teacher Huizhong (Huizhong Guoshi, a Chan master of the Tang Dynasty) and stayed there. One day, while clearing away grass and trees, he accidentally threw a tile that struck a bamboo and made a sound. Suddenly, he awakened. He immediately returned, bathed, burned incense, and bowed to Weishan from afar, praising, 'The Abbot is greatly compassionate, and his kindness surpasses that of parents. If you had explained it to me then, how could there be today's event?' Then he composed a verse, saying, 'One strike forgets what is known, and no further cultivation is needed. Every movement reveals the ancient path, and does not fall into the silent mechanism. There are no traces to be found anywhere, and the demeanor transcends sound and form. All the enlightened ones in various places say that this is the highest potential.' When You (Weishan You, name of a Chan master) heard this, he said to Huiji (Huiji, a personal name), 'This person has thoroughly awakened.' Huiji said, 'This is the result of mental calculation and writing. I will examine it myself.' Later, Huiji saw the monk and said, 'The Abbot praises you, brother, for discovering the great matter. Try to explain it.' The monk recited the previous verse. Huiji said, 'This is the result of past learning and memory. If you have truly realized it, say something else.' The monk said, 'Last year's poverty was not true poverty, this year's poverty is true poverty. Last year's poverty still had a place to stand, this year's poverty has no place even for an awl.' Huiji said, 'The Tathagata Chan allows you to understand, brother, but you haven't even dreamed of the Patriarch Chan.' The monk also said, 'I have a mechanism, I look at it in the blink of an eye. If someone doesn't understand, call another novice.' Huiji then reported to You, saying, 'Congratulations, brother Xian has understood the Patriarch Chan.' One day, while standing beside You with Huiji, You said, 'Past, future, and present, the Buddhas all share the same path, and everyone obtains the path to liberation.' Huiji said, 'What is the path to liberation for everyone?' You looked at the monk and said, 'Huiji is asking you, why don't you answer him?'
。閑曰。若道過去未來現在。智閑卻有個祗對處。祐曰。子作么祗對。閑珍重便出。祐問寂曰。智閑恁么祗對。還契寂子也無。寂曰不契。祐曰。子又作么生。寂亦珍重出去。祐呵呵大笑曰。如水乳合。一日祐睡次。寂來問訊。祐便回面向壁。寂曰。和尚何得如此。祐乃起曰。我適來得一夢。你試為我原看。寂取一盆水。與祐洗面。少頃。閑亦來問訊。祐曰。我適來得一夢。寂子為我原了。汝更與我原看。閑乃點一碗茶來。祐曰。二子見解。過於鹙子。閑后住鄂州香嚴。
(己丑)惟寬禪師住興善寺
惟寬。衢州祝氏子。十三出家。初習毗尼。修止觀。后參馬祖。得心要。行化于吳越。至鄱陽。山神受戒。元和四年。憲宗詔至闕下。侍郎白居易問曰。既曰禪師。何以說法。寬曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用有三。其致一也。譬如江淮河漢。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中妄起分別。曰既無分別。何以修心。曰心本無損傷。云何要修理。無論垢與凈。一切勿念起。曰垢即不可念。凈無念可乎。寬曰。如人眼睛上。一物不可住。金屑雖珍寶。在眼亦為病。曰無修無念。又何異凡夫。曰凡夫無明。二乘執著。離此二病。是曰真修。真修者。不得勤
【現代漢語翻譯】 現代漢語譯本： 閑（智閑禪師）說：『如果說道過去、未來、現在，智閑卻有個應對之處。』 祐（溈山祐禪師）說：『你作何應對？』 閑（智閑禪師）行禮后便離開。祐（溈山祐禪師）問寂（仰山寂禪師）說：『智閑這樣應對，契合你的意思嗎？』 寂（仰山寂禪師）說：『不契合。』 祐（溈山祐禪師）說：『你又作何理解？』 寂（仰山寂禪師）也行禮后離開。祐（溈山祐禪師）哈哈大笑說：『如同水乳交融。』 一天，祐（溈山祐禪師）睡覺時，寂（仰山寂禪師）前來問候。祐（溈山祐禪師）便轉身面向墻壁。寂（仰山寂禪師）說：『和尚為何如此？』 祐（溈山祐禪師）於是起身說：『我剛才做了一個夢，你試著為我解說。』 寂（仰山寂禪師）取來一盆水，給祐（溈山祐禪師）洗臉。過了一會兒，閑（智閑禪師）也來問候。祐（溈山祐禪師）說：『我剛才做了一個夢，寂（仰山寂禪師）已經為我解說了，你再為我解說一下。』 閑（智閑禪師）便點了一碗茶來。祐（溈山祐禪師）說：『你們二人的見解，超過了舍利弗（鹙子）。』 閑（智閑禪師）後來住在鄂州香嚴。
（己丑年(809)）惟寬禪師住在興善寺
惟寬（惟寬禪師），衢州祝氏之子，十三歲出家，最初學習毗尼（戒律），修習止觀（禪定和智慧），后參拜馬祖（馬祖道一禪師），得到心要（佛法精髓），在吳越一帶弘法。到達鄱陽時，山神接受了他的戒律。元和四年(809)，憲宗皇帝下詔讓他到京城。侍郎白居易問道：『既然是禪師，為何還要說法？』 寬（惟寬禪師）說：『無上菩提（最高的覺悟）體現在行為上就是律（戒律），用語言表達出來就是法（佛法），在心中實踐就是禪（禪定）。應用上有三種，但本質上是一樣的。譬如江、淮、河、漢，在不同的地方有不同的名稱，名稱雖然不同，水的性質卻沒有兩樣。律就是法，法不離禪，為何要在其中妄起分別？』 白居易說：『既然沒有分別，為何還要修心？』 寬（惟寬禪師）說：『心本來沒有損傷，為何要修理？無論垢（污垢）與凈（清凈），一切念頭都不要生起。』 白居易說：『污垢不可以想念，清凈也不可以想念嗎？』 寬（惟寬禪師）說：『如同人的眼睛裡，一物都不能停留。金屑雖然是珍寶，在眼睛裡也是病。』 白居易說：『無修無念，又與凡夫有什麼不同？』 寬（惟寬禪師）說：『凡夫有無明（迷惑），二乘（聲聞乘和緣覺乘）有執著。離開這兩種病，就叫做真修。真修的人，不能勤奮地修。』
【English Translation】 English version: Xian (Zen Master Zhixian) said, 'If you talk about the past, future, and present, Zhixian has a way to respond.' You (Zen Master Weishan You) said, 'How do you respond?' Xian (Zen Master Zhixian) bowed and left. You (Zen Master Weishan You) asked Ji (Zen Master Yangshan Ji), 'Does Zhixian's response agree with your understanding?' Ji (Zen Master Yangshan Ji) said, 'It does not agree.' You (Zen Master Weishan You) said, 'What is your understanding then?' Ji (Zen Master Yangshan Ji) also bowed and left. You (Zen Master Weishan You) laughed and said, 'Like water and milk blending together.' One day, when You (Zen Master Weishan You) was sleeping, Ji (Zen Master Yangshan Ji) came to inquire. You (Zen Master Weishan You) turned to face the wall. Ji (Zen Master Yangshan Ji) said, 'Why is the abbot doing this?' You (Zen Master Weishan You) then got up and said, 'I just had a dream. Try to interpret it for me.' Ji (Zen Master Yangshan Ji) brought a basin of water and washed You's (Zen Master Weishan You) face. After a while, Xian (Zen Master Zhixian) also came to inquire. You (Zen Master Weishan You) said, 'I just had a dream. Ji (Zen Master Yangshan Ji) has already interpreted it for me. Interpret it for me again.' Xian (Zen Master Zhixian) then prepared a bowl of tea. You (Zen Master Weishan You) said, 'The understanding of you two surpasses Shariputra (Qiu Zi).' Xian (Zen Master Zhixian) later lived at Xiangyan in Ezhou.
In the year Ji Chou (809), Zen Master Weikuan resided at Xingchan Temple.
Weikuan (Zen Master Weikuan), a native of Quzhou with the surname Zhu, left home at the age of thirteen. He initially studied the Vinaya (precepts) and practiced Samatha-vipassana (calm abiding and insight). Later, he visited Mazu (Zen Master Mazu Daoyi) and attained the essence of the mind (the essence of the Dharma). He propagated the Dharma in the Wu and Yue regions. When he arrived at Poyang, the mountain god received his precepts. In the fourth year of Yuanhe (809), Emperor Xianzong issued an edict summoning him to the capital. Vice Minister Bai Juyi asked, 'Since you are a Zen master, why do you preach the Dharma?' Kuan (Zen Master Weikuan) said, 'Supreme Bodhi (highest enlightenment) embodied in action is the Vinaya (precepts), expressed in words is the Dharma (Buddhist teachings), and practiced in the mind is Zen (meditation). There are three applications, but their essence is the same. For example, the Yangtze, Huai, Yellow, and Han rivers have different names in different places, but although the names are different, the nature of water is the same. The Vinaya is the Dharma, and the Dharma is inseparable from Zen. Why create false distinctions within them?' Bai Juyi said, 'Since there are no distinctions, why cultivate the mind?' Kuan (Zen Master Weikuan) said, 'The mind is originally without damage, why repair it? Regardless of defilement (impurity) or purity (cleanliness), do not let any thoughts arise.' Bai Juyi said, 'Defilement cannot be thought of, but can purity not be thought of?' Kuan (Zen Master Weikuan) said, 'Like in a person's eyes, nothing can stay. Although gold dust is precious, it is also a disease in the eyes.' Bai Juyi said, 'Without cultivation and without thought, how is it different from ordinary people?' Kuan (Zen Master Weikuan) said, 'Ordinary people have ignorance (delusion), and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have attachments. To be free from these two diseases is called true cultivation. A person of true cultivation should not cultivate diligently.'
。不得忘。勤即近執著。忘即落無明。此為心要云爾。僧問。道在何處。寬曰。祇在目前。曰我何不見。寬曰。汝有我故。所以不見。曰我有我故即不見。和尚還見否。寬曰。有汝有我。展轉不見。曰無我無汝。還見否。曰無汝無我。阿誰求見○白居易。字樂天。官中大夫太子少傅。舍宅為香山寺。因號香山居士。久參佛光如滿。得心法。兼稟大乘金剛戒。復受凝禪師八漸之目。曰觀。曰覺。曰定。曰慧。曰明。曰通。曰濟。曰舍。居易曰。至哉八言。實無生忍觀之漸門也。故自觀至舍。次而贊之。謂之八漸偈。(一觀)以心中眼。觀心外相。從何而有。從何而喪。觀之又觀。則辨真妄。(二覺)惟真常在。為妄所蒙。真妄茍辨。覺生其中。不離妄有。而得真空。(三定)真若不滅。妄即不起。六根之源。湛如止水。是為禪定。乃脫生死。(四慧)專之以定。定猶有系。濟之以慧。慧則無滯。如珠在盤。盤定珠慧。(五明)定慧相合。合而後明。照彼萬物。物無遁形。如大圓鏡。有應無情。(六通)慧至乃明。明則不昧。明至乃通。通則無礙。無礙者何。變化自在。(七濟)通力不常。應念而變。變相非有。隨求而見。是大慈悲。以一濟萬。(八舍)眾苦既濟。大悲亦舍。苦既非真。悲亦是假。是故眾生。實無度者。
【現代漢語翻譯】 現代漢語譯本 不得忘記。勤奮就接近執著，忘記就落入無明（avidyā，對事物真相的迷惑）。這就是心要所在。有僧人問：『道（dharma，真理、規律）在哪裡？』寬禪師說：『就在眼前。』僧人說：『我為什麼看不見？』寬禪師說：『因為你有「我」的緣故，所以看不見。』僧人說：『我有「我」的緣故就看不見，和尚您能看見嗎？』寬禪師說：『有你也有我，輾轉相隔，都看不見。』僧人說：『沒有「我」也沒有「你」，能看見嗎？』寬禪師說：『沒有你也沒有我，是誰在求見？』 白居易（772年-846年），字樂天，官至中大夫太子少傅，捨棄住宅作為香山寺，因此號稱香山居士。他長期參學佛光如滿禪師，得到了心法，並且稟受了大乘金剛戒，又接受了凝禪師的八漸之目，即觀、覺、定、慧、明、通、濟、舍。白居易說：『太好了這八個字，實在是無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）觀的漸進之門啊。』所以從觀到舍，依次讚美它們，稱之為八漸偈。 （一觀）用心中之眼，觀察心外的現象，從哪裡產生？又從哪裡消失？觀察了又觀察，就能辨別真妄。 （二覺）只有真（tathata，真如）常在，被妄（bhrānti，虛妄）所矇蔽。真妄如果能夠辨別清楚，覺悟（bodhi，覺醒）就從中產生。不離開虛妄的存在，而得到真空（śūnyatā，空性）。 （三定）真如果不滅，妄就不會生起。六根（sadindriya，眼、耳、鼻、舌、身、意）的源頭，清澈如止水。這就是禪定（dhyāna，冥想），能夠脫離生死。 （四慧）專注于禪定，禪定仍然有束縛。用智慧（prajñā，般若）來救濟它，智慧就沒有滯礙。如同珠子在盤子里，盤子是定，珠子是慧。 （五明）禪定和智慧相互結合，結合之後就明瞭。照耀萬物，萬物都無法隱藏。如同大圓鏡，有感應而無情識。 （六通）智慧達到極致就明瞭，明瞭就不會迷惑。明瞭達到極致就通達，通達就沒有阻礙。沒有阻礙是什麼？是變化自在。 （七濟）通達的力量不是恒常的，隨著念頭而變化。變化的形象不是實有的，隨著所求而顯現。這是大慈悲（mahākaruṇā，偉大的憐憫），用一個來救濟萬物。 （八舍）眾生的痛苦既然已經救濟，大悲心也應該捨棄。痛苦既然不是真實的，悲心也是虛假的。所以眾生，實際上沒有被救度者。
【English Translation】 English version Do not forget. Diligence is close to attachment; forgetting falls into ignorance (avidyā, delusion about the true nature of things). This is the essence of the mind. A monk asked: 'Where is the Dharma (truth, law)?' Chan Master Kuan said: 'It is right before your eyes.' The monk said: 'Why can't I see it?' Chan Master Kuan said: 'Because you have a "self," that's why you can't see it.' The monk said: 'Because I have a "self," I can't see it. Can you, Master, see it?' Chan Master Kuan said: 'With you and me, turning around, neither can see.' The monk said: 'Without "me" and without "you," can you see it?' Chan Master Kuan said: 'Without you and without me, who is seeking to see?' Bai Juyi (772-846 AD), styled Letian, held the official position of Grand Master of the Household and Junior Tutor to the Crown Prince. He donated his residence to become Xiangshan Temple, hence the name Layman of Xiangshan. He studied with Chan Master Foguang Ruman for a long time, obtained the mind-dharma, and received the Mahayana Vajra Precepts. He also received the eight gradual stages from Chan Master Ning, namely: contemplation, awareness, concentration, wisdom, clarity, penetration, deliverance, and relinquishment. Bai Juyi said: 'How excellent are these eight words! They are truly the gradual gate of the contemplation of the unproduced-dharma-endurance (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas).' Therefore, from contemplation to relinquishment, he praises them in order, calling them the Eight Gradual Gatha. (1. Contemplation) Use the eye of the mind to observe external phenomena. From where do they arise? And from where do they disappear? Contemplate again and again, and you can distinguish between truth and falsehood. (2. Awareness) Only the True (tathata, Suchness) is always present, obscured by delusion (bhrānti, illusion). If truth and falsehood can be clearly distinguished, awakening (bodhi, enlightenment) will arise from within. Without leaving the existence of delusion, one obtains true emptiness (śūnyatā, emptiness). (3. Concentration) If the True does not perish, delusion will not arise. The source of the six senses (sadindriya, eyes, ears, nose, tongue, body, mind) is clear like still water. This is meditation (dhyāna, contemplation), which can escape birth and death. (4. Wisdom) Focus on meditation, but meditation still has constraints. Use wisdom (prajñā, insight) to deliver it, and wisdom will have no obstruction. Like a pearl in a tray, the tray is concentration, and the pearl is wisdom. (5. Clarity) Meditation and wisdom combine with each other, and after combining, there is clarity. Illuminate all things, and nothing can hide. Like a great round mirror, responsive but without sentiment. (6. Penetration) When wisdom reaches its peak, there is clarity; when there is clarity, there is no confusion. When clarity reaches its peak, there is penetration; when there is penetration, there is no obstruction. What is without obstruction? It is transformation at will. (7. Deliverance) The power of penetration is not constant, but changes with thoughts. The transformed image is not real, but appears according to what is sought. This is great compassion (mahākaruṇā, great compassion), using one to deliver all things. (8. Relinquishment) Since the suffering of beings has been delivered, great compassion should also be relinquished. Since suffering is not real, compassion is also false. Therefore, beings are, in reality, not delivered by anyone.
(偈頌)不學空門法。老病何繇了。未得無生心。白頭亦為夭 我聞。浮圖教中。有解脫門。置心如止水。視身如浮雲。抖擻垢穢衣。度脫生死輪。胡為戀此苦。不去猶逡巡。𢌞念發弘願。愿此見在身。但受過去報。不結將來因。誓以智慧水。永洗煩惱塵。不將恩愛子。更種悲憂根 亦曾登玉陛。舉錯多紕謬。至今金闕籍。名姓獨遺漏。亦曾燒大藥。訊息乖火侯。至今殘丹砂。乾枯不成就。行藏事兩失。憂惱心交鬥。化作憔悴翁。拋身在荒陋。坐看老病逼。須得醫王救。惟有不二門。其間無夭壽 儒教重禮法。道家養神氣。重禮足滋彰。養神多避忌。不如學禪定。中有甚深味。曠廓瞭如空。澄凝勝於睡。屏除默默唸。銷盡悠悠思。春無傷春心。秋無感秋淚。坐成真諦樂。如受空王賜。既得脫塵勞。兼應離慚愧 但要前程減。何妨外相同。雖過酒肆上。不離道場中。絃管聲非實。花鈿色自空。何人知此義。惟有凈名翁。
(庚寅)于頔居士參道通禪師
道通。嗣法馬祖。住唐州紫玉山。于頔問。如何是黑風吹其船舫。漂墮羅剎鬼國。通曰。于頔這客作漢。問恁么事作么。頔當時失色。通乃指曰。這個便是漂墮羅剎鬼國。頔聞信受。又問。佛法至理。乞師一言。通曰。佛法至理。須去其情理。頔曰。便請和尚
{ "translations": [ "現代漢語譯本：", "（偈頌）不學習佛門的解脫之法，年老和疾病如何才能了結？如果不能證得無生之心，即使活到白頭也算是夭折了。我聽說，在佛陀的教法中，有解脫之門，要將心安住得像止水一樣平靜，看待身體如同漂浮的雲彩。抖落沾滿污垢的衣裳，脫離生死的輪迴。為何還要貪戀這痛苦，不去解脫還在猶豫徘徊？應當發起宏大的誓願，愿我這現有的身體，只承受過去所造的業報，不再結下將來的惡因。發誓用智慧之水，永遠洗去煩惱的塵埃，不再將恩愛之子，作為悲傷憂愁的根源。", "我也曾登上玉石的臺階（指朝廷），但一舉一動多有錯誤。至今在金鑾殿的記錄中，我的名字被遺漏。我也曾煉製長生不老藥，但火候和時機沒有掌握好。至今剩下的殘餘丹砂，已經乾枯不能成功。無論是出仕還是隱退，兩方面都失敗了，憂愁煩惱在心中交織。化作一個憔悴的老翁，將自己拋棄在荒涼簡陋的地方。眼看著衰老和疾病逼近，必須得到醫王（指佛）的救治。只有不二法門，其中沒有夭折和長壽的分別。", "儒家注重禮法，道家注重養神。注重禮法只會更加虛偽，養神又有很多禁忌。不如學習禪定，其中有甚深的意味。心胸曠達空明，比睡眠更加澄澈寧靜。摒除那些默默的念頭，消盡那些悠悠的思緒。春天沒有傷春之心，秋天沒有悲秋之淚。禪坐成就真諦之樂，如同接受佛的賞賜。既能脫離塵世的勞苦，又能遠離慚愧。", "只要未來的罪業減少，又何妨外表與世俗相同？即使經過酒店妓院，心中也不離道場。絃管的聲音並非真實，美麗女子的容顏也是虛幻。有誰能明白這個道理？只有維摩詰居士（Vimalakirti）才能明白。", "", "（庚寅年(690年)）于頔（Yu Di）居士參問道通（Daotong）禪師", "", "道通（Daotong），是馬祖（Mazu）的嗣法弟子，住在唐州（Tangzhou）的紫玉山（Ziyu Mountain）。于頔（Yu Di）問道：『什麼是黑風吹其船舫，漂墮羅剎鬼國？』道通（Daotong）說：『于頔（Yu Di）你這打工的人，問這些事做什麼？』于頔（Yu Di）當時臉色大變。道通（Daotong）就指著他說：『這個便是漂墮羅剎鬼國。』于頔（Yu Di）聽后信服接受。又問：『佛法至理，請老師用一句話開示。』道通（Daotong）說：『佛法至理，必須去除情理。』于頔（Yu Di）說：『請和尚開示。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "(Verse) If you do not learn the Dharma of the empty gate, how can you end old age and sickness? If you have not attained the mind of non-birth, even a white head is a premature death. I have heard that in the Buddha's teachings, there is a door of liberation. Place your mind like still water, view the body like floating clouds. Shake off the soiled garments, and cross the wheel of birth and death. Why cling to this suffering, why hesitate and linger?", "Turn your thoughts, make great vows, wishing that this present body only receives the retribution of past deeds, and does not create future causes. Vow to use the water of wisdom to forever wash away the dust of afflictions, and no longer use children of love and attachment as seeds of sorrow and grief.", "I once ascended the jade steps (referring to the court), but my actions were full of errors. To this day, in the records of the golden palace, my name is uniquely omitted. I also once burned the great medicine (referring to alchemy), but the timing and proportions were wrong. To this day, the remaining cinnabar is dry and has not been successfully made. Whether in office or in seclusion, both endeavors have failed, and worries and anxieties fight in my heart. Transformed into a haggard old man, I cast myself in a desolate and humble place. Sitting and watching old age and sickness approach, I must be saved by the king of physicians (referring to the Buddha). Only the non-dual gate exists, in which there is no distinction between premature death and long life.", "Confucianism values ritual and law, Taoism cultivates the spirit. Valuing ritual only increases hypocrisy, and cultivating the spirit has many taboos. It is better to learn Chan meditation, in which there is a very deep taste. The mind is vast and empty, clearer and more tranquil than sleep. Eliminate silent thoughts, exhaust lingering emotions. In spring, there is no heart to grieve for spring; in autumn, there are no tears to lament autumn. Sitting in meditation, one achieves the joy of true reality, as if receiving a gift from the Empty King (referring to the Buddha). Having escaped the toil of the world, one should also be free from shame.", "As long as future sins are reduced, what harm is there in outwardly resembling the world? Even when passing through taverns and brothels, the mind does not leave the monastery. The sound of strings and pipes is not real, and the beauty of women's faces is illusory. Who can understand this meaning? Only Vimalakirti (Vimalakirti) can understand.", "", "(Gengyin year (690 AD)) Layman Yu Di (Yu Di) consults Chan Master Daotong (Daotong)", "", "Daotong (Daotong) was a Dharma heir of Mazu (Mazu), residing on Ziyu Mountain (Ziyu Mountain) in Tangzhou (Tangzhou). Yu Di (Yu Di) asked, 'What is it like when a black wind blows a ship, causing it to drift into the land of Rakshasa ghosts?' Daotong (Daotong) said, 'Yu Di (Yu Di), you working man, what are you doing asking about such things?' Yu Di (Yu Di) turned pale at that moment. Daotong (Daotong) then pointed at him and said, 'This is what it is like to drift into the land of Rakshasa ghosts.' Yu Di (Yu Di) heard this and accepted it with faith. He then asked, 'The ultimate truth of the Buddha Dharma, please, teacher, give me a word of instruction.' Daotong (Daotong) said, 'The ultimate truth of the Buddha Dharma requires the removal of emotions and reasoning.' Yu Di (Yu Di) said, 'Then please, venerable monk, instruct me.'" ] }
去其情理。通曰。便請問來。頔曰。如何是佛。通喚相公。頔應諾。通曰。更莫別求。頔字𠃔元。代人。
○于頔居士參惟儼禪師
惟儼。聞道通答于頔問佛話。乃曰。噫可惜於家漢。生埋向紫玉山中。頔聞即謁儼。儼問曰。聞相公在紫玉山中。大作佛事。是否。頔曰不敢。承聞有語相救。今日特來。曰有疑但問。頔曰。如何是佛。儼召于頔。頔應諾。儼曰。是甚麼。頔於此有省○盧士衍。字源一。登仕籍。左官建州。遇異人。密授心契。冥失所在。其子積歲窮索。無所得。元和中。元微之拜張中丞于湘潭。適士衍在座。即日詣所舍東寺。一見相笑。盡得本末。元贈以詩云。盧師深話出家繇。剃盡心花始剃頭。馬哭青山別車匿。鵲飛螺髻見羅睺。還來舊日經行處。似隔前身夢𥧌游。為向八龍兄弟說。他生緣會此生休。
○惟儼禪師傳法德誠
德誠。參惟儼。儼問曰。汝名什麼。曰名德誠。儼曰。德誠又成得什麼。誠曰。家園喪盡渾無路。儼曰。德誠聻。誠擬對。儼以手掩誠口。誠因有省。遽云嗄。儼曰。子作什麼。誠曰。陋質不堪紅粉施。儼曰。子以後上無片瓦。下無錐地。大闡吾宗。自此韜光眾底。
○李翱居士參惟儼禪師
李翱。字習之。趙郡人。刺朗州。慕惟儼道風。入
【現代漢語翻譯】 現代漢語譯本 去掉了情理的束縛。于頔說：『請問吧。』惟儼禪師問：『什麼是佛？』于頔應聲回答。惟儼禪師說：『不要向別處尋求。』于頔，字𠃔元，是代州人。 于頔居士參拜惟儼禪師 惟儼禪師聽說道通回答于頔問佛的話，就說：『唉，可惜了於家的這位漢子，要被活埋在紫玉山中了。』于頔聽說后就去拜見惟儼禪師。惟儼禪師問：『聽說相公在紫玉山中，大做佛事，是這樣嗎？』于頔說：『不敢當。聽說您有話相救，今天特地前來。』惟儼禪師說：『有疑問就問吧。』于頔問：『什麼是佛？』惟儼禪師呼喚于頔，于頔應聲回答。惟儼禪師說：『這是什麼？』于頔因此有所領悟。盧士衍，字源一，通過科舉進入仕途，后被貶官到建州。在那裡遇到一位異人，秘密地傳授給他心法，之後就神秘地消失了。他的兒子多年來四處尋找，都沒有找到。元和年間（806-820），元微之拜訪張中丞于湘潭，正好盧士衍也在座。當天就去了元微之住所東邊的寺廟，一見面就相視而笑，完全瞭解了事情的來龍去脈。元微之贈送他一首詩說：『盧師深談出家的緣由，剃盡心中的雜念才剃去頭髮。馬在青山哭泣告別車匿，鵲鳥飛過螺髻山看見羅睺星。回到從前經常修行的地方，好像隔著前世在夢中游歷。替我告訴八龍兄弟們，他生來世的緣分就在此生了結。』 惟儼禪師傳法給德誠 德誠參拜惟儼禪師。惟儼禪師問：『你叫什麼名字？』回答說：『名叫德誠。』惟儼禪師說：『德誠又能成就什麼呢？』德誠說：『家園喪盡，已經無路可走。』惟儼禪師說：『德誠！』德誠正要回答，惟儼禪師用手摀住德誠的嘴。德誠因此有所領悟，突然發出『嗄』的一聲。惟儼禪師說：『你做什麼？』德誠說：『我這粗陋的資質，不堪用紅粉來裝飾。』惟儼禪師說：『你以後將上無片瓦遮身，下無立錐之地，卻能大大地闡揚我的宗派。』從此德誠韜光養晦，隱藏在眾人之中。 李翱居士參拜惟儼禪師 李翱，字習之，趙郡人，擔任朗州刺史。仰慕惟儼禪師的道風，前去拜訪。
【English Translation】 English version He removed emotional reasoning. Tong said, 'Then please ask.' Di said, 'What is Buddha?' Tong called out, 'Prime Minister!' Di responded. Tong said, 'Don't seek elsewhere.' Di's courtesy name was 𠃔元, and he was from Dai Prefecture. Layman Yu Di Visits Zen Master Weiyan Weiyan, having heard Daotong's answer to Yu Di's question about the Buddha, said, 'Alas, it's a pity for this man of the Yu family, to be buried alive in Purple Jade Mountain.' Upon hearing this, Di immediately went to see Yan. Yan asked, 'I heard that the Prime Minister is performing great Buddhist deeds in Purple Jade Mountain, is that so?' Di said, 'I dare not. I heard that you had words to save me, so I have come here today.' Yan said, 'If you have doubts, just ask.' Di asked, 'What is Buddha?' Yan called out to Yu Di, and Di responded. Yan said, 'What is this?' Di had an awakening at this point. Lu Shiyan, courtesy name Yuanyi, entered officialdom through the civil service examination and was demoted to Jian Prefecture. There he met an extraordinary person who secretly imparted the key to his mind, and then mysteriously disappeared. His son searched for years without success. During the Yuanhe era (806-820), Yuan Wei visited Zhang Zhongcheng in Xiangtan, and Lu Shiyan happened to be present. That day, he went to the temple east of Yuan Wei's residence, and they smiled at each other upon meeting, fully understanding the whole story. Yuan presented him with a poem saying, 'Master Lu deeply spoke of the reasons for leaving home, shaving off the flowers of the mind before shaving the head. The horse cried in the green mountains, bidding farewell to Che Ni, the magpie flew over the snail-shell mountain, seeing Rahu. Returning to the old place of practice, it is like traveling in a dream from a previous life. Tell the eight dragon brothers, the karmic connection of his next life will end in this life.' Zen Master Weiyan Transmits the Dharma to Decheng Decheng visited Weiyan. Weiyan asked, 'What is your name?' He replied, 'My name is Decheng.' Weiyan said, 'What can Decheng accomplish?' Cheng said, 'My family estate is completely lost, and there is no way to go.' Weiyan said, 'Decheng!' As Cheng was about to answer, Weiyan covered Cheng's mouth with his hand. Cheng had an awakening because of this and suddenly exclaimed 'Ah!' Weiyan said, 'What are you doing?' Cheng said, 'My humble qualities are not worthy of being adorned with rouge and powder.' Weiyan said, 'In the future, you will have no tile above you and no land to stand on, yet you will greatly propagate my sect.' From then on, Decheng concealed his brilliance and hid among the crowd. Layman Li Ao Visits Zen Master Weiyan Li Ao, courtesy name Xizhi, was from Zhao Prefecture and served as the prefect of Lang Prefecture. He admired Zen Master Weiyan's Daoist style and went to visit him.
山躬謁。儼執經卷不顧。翱拂袖曰。見面不如聞名。儼呼曰。太守何得貴耳賤目。翱回拱謝。問曰。如何是道。儼以手指上下曰。會么。曰不會。儼曰。云在青天水在瓶。翱欣然。答以偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。又問。如何是戒定慧。儼曰。貧道這裡無此閑傢俱。翱罔測。儼曰。太守欲保任此事。直須向高高山嵿立。深深海底行。閨閤中物捨不得。便為滲漏。
(辛卯)龐蘊居士寓襄陽鹿門
龐蘊。自傳心印。機如掣電。諸方憚之。嘗謁惟儼。儼問。一乘法中。還著得這個事么。蘊曰。只了日求升合。不知還著得這個事么。儼曰。道居士不見石頭得么。蘊曰。拈一放一。不是好手。儼曰。老僧住持事繁。蘊珍重便出。儼曰。拈一放一是老僧。蘊曰。好個一乘問宗。今日失卻也。儼曰是是。蘊盤桓既久。遂辭儼。儼命十禪客相送。時值雪下。蘊乃指空中雪曰。好雪片片。不落別處。有全禪客曰。落在甚處。蘊遂與一掌。全曰。也不得草草。蘊曰。恁么稱禪客。閻羅老子未放你去在。全曰。居士作么生。蘊又打一掌曰。眼見如盲。口說如啞。元和初。蘊方寓襄陽。棲止巖竇。時州牧于頔。得蘊篇。深如慕異。乃伺便就謁。如宿善友。往來無間。蘊嘗有偈曰。
【現代漢語翻譯】 現代漢語譯本： 山躬身拜見，惟儼禪師拿著經卷，頭也不回。于翱甩了下袖子說：『見面不如聞名。』惟儼禪師喊道：『太守怎麼能貴耳賤目呢？』于翱回身拱手謝罪，問道：『什麼是道？』惟儼禪師用手指指上指下說：『會了嗎？』于翱說：『不會。』惟儼禪師說：『云在青天，水在瓶。』于翱高興起來，回答一首偈語說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』又問：『什麼是戒、定、慧？』惟儼禪師說：『貧道這裡沒有這些閑傢俱。』于翱不明白。惟儼禪師說：『太守想要保住這件事，就必須在高高的山頂上站立，在深深的海底行走。閨房中的東西捨不得，就會有滲漏。』
（唐憲宗元和辛卯年(811年)）龐蘊居士住在襄陽鹿門山
龐蘊居士，自從傳授心印以來，機鋒像閃電一樣，各方都畏懼他。曾經拜訪惟儼禪師。惟儼禪師問：『在一乘法（Ekayana，唯一佛乘）中，還能放得下這件事嗎？』龐蘊居士說：『只是每天忙著求升斗，不知道還能不能放下這件事。』惟儼禪師說：『難道居士沒見過石頭希遷禪師嗎？』龐蘊居士說：『拈起一個，放下另一個，不是好手。』惟儼禪師說：『老僧住持事務繁忙。』龐蘊居士珍重告別就出去了。惟儼禪師說：『拈起一個，放下另一個，是老僧。』龐蘊居士說：『好好的一個一乘問宗，今天失去了。』惟儼禪師說：『是是。』龐蘊居士盤桓了很久，於是告辭惟儼禪師。惟儼禪師命令十個禪客相送。當時正下著雪，龐蘊居士就指著空中的雪說：『好雪，片片飛舞，不落在別處。』有個全禪客說：『落在什麼地方？』龐蘊居士就打了他一掌。全禪客說：『也不要這麼草率。』龐蘊居士說：『像你這樣稱作禪客，閻羅老子還不會放你走呢。』全禪客說：『居士要怎麼樣？』龐蘊居士又打了他一掌說：『眼見如盲，口說如啞。』唐憲宗元和（806-820年）初年，龐蘊居士住在襄陽，棲身在巖洞里。當時州牧于頔，得到龐蘊居士的詩篇，非常仰慕他，於是找機會去拜訪，像老朋友一樣，往來沒有間隔。龐蘊居士曾經有一首偈語說：
【English Translation】 English version: A mountain official bowed to Weiyan (惟儼, a Chan master). Weiyan, holding a scripture, did not even turn his head. Yu Ao (于翱, the mountain official) flicked his sleeve and said, 'Meeting him is not as good as hearing about him.' Weiyan called out, 'How can the governor value ears and despise eyes?' Yu Ao turned around, cupped his hands, and apologized, asking, 'What is the Dao (道, the Way)?' Weiyan pointed up and down with his finger, saying, 'Do you understand?' Yu Ao said, 'I don't understand.' Weiyan said, 'Clouds are in the blue sky, water is in the bottle.' Yu Ao was delighted and replied with a verse: 'Having refined the body into the shape of a crane, two cases of scriptures under a thousand pine trees. I come to ask about the Dao, there is nothing else to say, clouds are in the blue sky, water is in the bottle.' He then asked, 'What are Sila (戒, precepts), Samadhi (定, concentration), and Prajna (慧, wisdom)?' Weiyan said, 'This poor monk doesn't have these idle furnishings here.' Yu Ao was puzzled. Weiyan said, 'If the governor wants to preserve this matter, he must stand on the high mountain peak and walk in the deep seabed. If you can't let go of things in the boudoir, there will be leakage.'
(Xinmao year of Yuanhe (元和, 811 AD)) Layman Pang Yun (龐蘊) resided in Lumen Mountain (鹿門山) in Xiangyang (襄陽).
Pang Yun, since transmitting the mind-seal, his wit is like lightning, and all quarters fear him. He once visited Weiyan. Weiyan asked, 'In the One Vehicle Dharma (Ekayana, 一乘法), can this matter still be placed?' Pang Yun said, 'I am only busy seeking measures and bushels every day, I don't know if this matter can still be placed.' Weiyan said, 'Has the layman not seen Shitou Xiqian (石頭希遷, a Chan master)?' Pang Yun said, 'Picking one up and putting one down is not a good hand.' Weiyan said, 'This old monk is busy with managing the monastery.' Pang Yun respectfully bid farewell and left. Weiyan said, 'Picking one up and putting one down is this old monk.' Pang Yun said, 'A good One Vehicle questioning of the lineage, lost today.' Weiyan said, 'Yes, yes.' Pang Yun lingered for a long time, then bid farewell to Weiyan. Weiyan ordered ten Chan practitioners to see him off. At that time, it was snowing, and Pang Yun pointed to the snow in the sky and said, 'Good snow, each flake, not falling elsewhere.' A Chan practitioner named Quan (全) said, 'Where does it fall?' Pang Yun then slapped him. Quan said, 'Don't be so hasty.' Pang Yun said, 'Calling yourself a Chan practitioner like that, Yama (閻羅老子, the King of Hell) won't let you go yet.' Quan said, 'What does the layman want?' Pang Yun slapped him again and said, 'Eyes seeing as if blind, mouth speaking as if mute.' In the early years of Yuanhe (元和, 806-820 AD), Pang Yun resided in Xiangyang, dwelling in a rock cave. At that time, the governor Yu Di (于頔) obtained Pang Yun's poems and admired him deeply, so he sought an opportunity to visit him, like old friends, coming and going without distance. Pang Yun once had a verse saying:
但自無心於萬物。何妨萬物常圍繞。鐵牛不怕師子吼。恰似木人見花鳥。木人本體自無情。花鳥逢人亦不驚。心境如如祇個是。何慮菩提道不成。又曰。莫求佛兮莫求人。但自心裡莫貪瞋。貪瞋癡病前頓盡。便是如來的的親。內無垢兮外無塵。中間豁達無關津。神無障礙居三界。恰似琉璃處日輪。又曰。心王若解依真智。一切有無俱遣棄。身隨世流心不流。夜來眼睡心不睡。天堂地獄總無情。任運幽玄到此地。(又曰)迷時愛慾心如火。心開悟理火成灰。灰火本來同一體。當知妄盡即如來。(又曰)十方同一等。此是真如等。里有無量壽。本來無名字。凡夫不入理。心緣世上事。乞錢買瓦木。蓋他虛空地。卻被六賊驅。背卻真如智。終日受艱辛。妄想圖名利。如此學道人。累劫終不至。(又曰)讀經須解義。解義始修行。若能依義學。即入涅槃城。讀經不解義。多見不如盲。緣文廣佔地。心牛不肯耕。田田總是草。稻從何處生。(又曰)心王不了事。遮莫向名山。縱令見佛像。實以不相關。猿猴見水月。捉月始知難。(又曰)說事滿天下。入理實無多。常被有為縛。何日見彌陀。(又曰)無求勝禮佛。知足勝持齋。本自無薪火。何勞更拾柴。(又曰)心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是聖賢。了事凡
【現代漢語翻譯】 現代漢語譯本 但如果內心對萬物沒有執著，又何妨萬物常常圍繞著你呢？鐵牛不怕獅子的吼叫，就像木頭人看見花鳥一樣。木頭人的本體本來就沒有情感，花鳥遇到木頭人也不會感到驚訝。心境始終保持如如不動，就是這個道理，還擔心菩提道不能成就嗎？ 又說：不要向外尋求佛，也不要向外尋求他人，只要自己的心裡沒有貪婪和嗔恨。貪婪、嗔恨、愚癡這些病癥一旦完全消除，那就是真正的如來。內心沒有污垢，外在沒有塵埃，中間通透明澈，沒有任何阻礙。精神沒有障礙地存在於三界之中，就像琉璃處於太陽的光輝照耀下一樣。 又說：心王如果能夠依從真正的智慧，那麼一切有和無都應該捨棄。身體隨著世俗的潮流而動，但內心不隨之動搖。夜晚眼睛睡著了，但心卻沒有睡著。天堂和地獄都沒有情感，任憑自然的變化，幽深玄妙的境界就在這裡。 (又說)迷惑的時候，愛慾之心就像火焰一樣；內心開啟，領悟真理，火焰就變成了灰燼。灰燼和火焰本來就是一體的，應當明白，妄念消除就是如來。 (又說)十方世界都是一樣的，這就是真如的平等。裡面有無量壽（Amitayus，阿彌陀佛的別名，代表無限的壽命），本來就沒有名字。凡夫不明白這個道理，心總是執著於世上的事情。乞討錢財購買瓦片和木頭，建造那虛幻的空地。卻被六賊（眼、耳、鼻、舌、身、意）驅使，背離了真如的智慧。整天遭受艱辛，妄想追求名利。像這樣學道的人，即使經歷無數劫也終究不能到達。 (又說)讀經必須理解其中的含義，理解含義才能開始修行。如果能夠按照經義去學習，就能進入涅槃城（Nirvana，佛教術語，指解脫的境界）。讀經卻不理解含義，還不如瞎子。只在文字表面上廣泛地佔據篇幅，心田卻像不肯耕作的牛一樣。田地裡總是長滿雜草，稻子又從哪裡生長出來呢？ (又說)心王不明白事理，即使前往名山大川，縱然見到了佛像，實際上也與自己毫不相關。就像猿猴看見水中的月亮，想要去撈取月亮才知道是徒勞的。 (又說)說起來頭頭是道，但真正入理的人實在不多。常常被有為法（conditioned phenomena，指有生滅變化的現象）束縛，什麼時候才能見到彌陀（Amitabha，阿彌陀佛）呢？ (又說)無所求勝過禮佛，知足勝過持齋。本來就沒有薪柴和火焰，又何必再去撿拾柴火呢？ (又說)心如境界，境界如心，沒有真實也沒有虛假。有也不管，無也不拘。不是聖賢，只是了卻了凡塵俗事。
【English Translation】 English version But if the mind has no attachment to all things, what harm is there in all things constantly surrounding it? An iron ox is not afraid of a lion's roar, just like a wooden man seeing flowers and birds. The wooden man's essence is inherently without emotion, and flowers and birds are not surprised when they encounter him. The mind and environment remain constantly in suchness, that is the point, why worry that the Bodhi path cannot be achieved? It is also said: Do not seek the Buddha externally, nor seek others externally, just let your own mind be without greed and hatred. Once the illnesses of greed, hatred, and delusion are completely eliminated, that is the true Tathagata (Tathagata, one of the titles of the Buddha, meaning 'Thus Gone One'). The inside is without defilement, the outside is without dust, the middle is clear and unobstructed, without any barriers. The spirit exists without hindrance in the three realms, just like crystal in the radiance of the sun. It is also said: If the mind-king can rely on true wisdom, then all that is existent and non-existent should be abandoned. The body follows the worldly trends, but the mind does not waver with them. At night, the eyes are asleep, but the mind is not asleep. Heaven and hell have no emotions, allowing natural changes, the profound and mysterious realm is right here. (It is also said) When deluded, the mind of love and desire is like a flame; when the mind opens and understands the truth, the flame turns into ashes. Ashes and flames are originally one entity, it should be understood that the elimination of delusion is the Tathagata. (It is also said) The ten directions are all the same, this is the equality of Suchness (Tathata, the ultimate nature of reality). Inside there is Amitayus (Amitayus, another name for Amitabha Buddha, representing infinite life), originally without a name. Ordinary people do not understand this principle, the mind is always attached to worldly affairs. Begging for money to buy tiles and wood, building that illusory empty land. But driven by the six thieves (eye, ear, nose, tongue, body, mind), turning away from the wisdom of Suchness. Suffering hardships all day long, vainly seeking fame and profit. Such a person who studies the Way will ultimately not arrive even after countless kalpas. (It is also said) Reading scriptures requires understanding their meaning, understanding the meaning is the beginning of practice. If one can learn according to the meaning of the scriptures, one can enter the city of Nirvana (Nirvana, a Buddhist term, referring to the state of liberation). Reading scriptures without understanding their meaning is worse than being blind. Only occupying space extensively on the surface of the text, the mind-field is like an ox that refuses to plow. The fields are always full of weeds, where will the rice grow from? (It is also said) If the mind-king does not understand things, even if one goes to famous mountains and rivers, even if one sees the Buddha image, it is actually unrelated to oneself. It's like a monkey seeing the moon in the water, wanting to catch the moon only to realize it is futile. (It is also said) There is much talk under the heavens, but few who truly enter the principle. Often bound by conditioned phenomena (conditioned phenomena, referring to phenomena that have birth and death changes), when will one see Amitabha (Amitabha, the Buddha of Infinite Light)? (It is also said) Seeking nothing is better than paying homage to the Buddha, being content is better than fasting. Originally there is no firewood and fire, why bother to pick up firewood? (It is also said) The mind is like the environment, the environment is like the mind, neither real nor unreal. Not caring about existence, not being constrained by non-existence. Not a sage or wise man, just finishing worldly affairs.
夫。
(甲午)慧寂參如會禪師
如會。始興曲江人。(馬祖法嗣)住湖南東寺。常患門徒誦祖即心即佛之談不已。謂佛於何住。而曰即心。心如畫師。而曰即佛。遂示眾曰。心不是佛。智不是道。劍去遠矣。爾方刻舟。一日慧寂來參。會問。汝是甚處人。曰廣南人。會曰。我聞廣南有鎮海明珠是否。曰是。會曰。此珠如何。曰黑月即隱。白月即現。會曰。還將得來也無。曰將得來。會曰。何不呈似老僧。寂乂手近前曰。昨到溈山。亦被索此珠。直得無言可對。無理可伸。會曰。真師子兒。善能哮吼。寂禮拜了。卻入客位。具威儀。再上人事。會才見。乃曰。已相見了也。寂曰。恁么相見。莫不當否。會歸方丈。閉卻門。寂歸舉似靈祐。祐曰。寂子是甚麼心行。寂曰。若不恁么。爭識得他。
○隱峰禪師到溈山
隱峰。到溈山。于上板頭。解放衣缽。靈祐聞師叔到。先具威儀。下堂內相看。峰見來。便作臥勢。祐便歸方丈。峰乃發去。少間祐問侍者。師叔在否。曰已去。祐曰。去時有甚麼語。曰無語。祐曰。莫道無語。其聲如雷。
○百丈懷海禪師示寂(馬祖一法嗣)
懷海。住百丈。以禪宗肇自少室。乃至曹溪。多寄居律寺。說法住持。未有規度。遂嘆曰。若欲祖道傳佈不泯
【現代漢語翻譯】 夫。
（甲午，唐憲宗元和九年[814]）慧寂禪師參訪如會禪師
如會禪師，始興曲江人（是禪宗祖師的法嗣），住在湖南東寺。他常常苦惱于門徒們不停地誦唸祖師『即心即佛』的言論。如會禪師認為，如果佛存在於某個地方，為何說是『即心』？如果心就像畫師一樣變幻不定，為何又說是『即佛』？於是他開示大眾說：『心不是佛，智不是道。如果劍已經離你遠去，你才開始刻舟求劍，那就太晚了。』有一天，慧寂禪師前來參訪。如會禪師問：『你是哪裡人？』慧寂禪師回答：『我是廣南人。』如會禪師說：『我聽說廣南有鎮海明珠，是嗎？』慧寂禪師回答：『是的。』如會禪師問：『這顆明珠是怎樣的？』慧寂禪師回答：『黑月（指無月的夜晚）時它就隱藏，白月（指有月的夜晚）時它就顯現。』如會禪師問：『你還能把它帶來嗎？』慧寂禪師回答：『能帶來。』如會禪師問：『為何不呈給老僧看看？』慧寂禪師於是將兩手靠近身前，回答說：『昨天到溈山時，也被要求拿出這顆明珠，我當時無言以對，無理可辯。』如會禪師說：『真是獅子之子，善於怒吼。』慧寂禪師禮拜后，回到客位，整理好威儀，再次上前請教。如會禪師剛一見到他，就說：『已經相見了。』慧寂禪師問：『這樣相見，莫非恰當嗎？』如會禪師回到方丈，關上了門。慧寂禪師回去后，將此事告訴了靈祐禪師。靈祐禪師問：『慧寂，你是什麼樣的心行？』慧寂禪師回答：『如果不這樣，怎麼能認識他呢？』
○隱峰禪師到溈山
隱峰禪師到達溈山，在上板頭（地名）放下衣缽。靈祐禪師聽說師叔（指隱峰禪師）到了，先整理好威儀，下堂內去拜見。隱峰禪師見到靈祐禪師前來，就躺下了。靈祐禪師於是回到方丈。隱峰禪師隨即離開了。過了一會兒，靈祐禪師問侍者：『師叔還在嗎？』侍者回答：『已經走了。』靈祐禪師問：『走的時候說了什麼話嗎？』侍者回答：『沒有說話。』靈祐禪師說：『不要說沒有說話，他的沉默之聲如雷貫耳。』
○百丈懷海禪師示寂（馬祖道一的法嗣）
懷海禪師，住在百丈山。因為禪宗從少室山（指達摩祖師）開始，直到曹溪（指六祖慧能），大多寄居在律寺中說法和住持，沒有自己的規章制度。於是他感嘆道：『如果想要祖師的道統傳佈而不泯滅，
【English Translation】 Fu.
(Jia-Wu year, corresponding to the ninth year of Yuanhe period of Emperor Xianzong of Tang Dynasty [814]) Zen Master Huiji visited Zen Master Ruhui.
Zen Master Ruhui, a native of Qujiang, Shixing (a Dharma successor of a Zen patriarch), resided in Dong Temple in Hunan. He was often troubled by his disciples' incessant chanting of the patriarch's saying 'Mind is Buddha.' Zen Master Ruhui argued that if the Buddha resided somewhere, why say 'Mind is Buddha'? If the mind is as changeable as a painter, why say 'is Buddha'? Therefore, he instructed the assembly, saying, 'Mind is not Buddha, wisdom is not the Way. If the sword is already far away from you, it is too late to carve a boat to find it.' One day, Zen Master Huiji came to visit. Zen Master Ruhui asked, 'Where are you from?' Zen Master Huiji replied, 'I am from Guangnan.' Zen Master Ruhui said, 'I heard that Guangnan has a Zhenhai Pearl, is that true?' Zen Master Huiji replied, 'Yes.' Zen Master Ruhui asked, 'What is this pearl like?' Zen Master Huiji replied, 'It hides in the black moon (moonless night) and appears in the white moon (moonlit night).' Zen Master Ruhui asked, 'Can you bring it here?' Zen Master Huiji replied, 'I can bring it.' Zen Master Ruhui asked, 'Why not present it to this old monk?' Zen Master Huiji then brought his hands close to his body and replied, 'Yesterday when I arrived at Mount Weishan, I was also asked to produce this pearl, and I was speechless and had no reason to argue.' Zen Master Ruhui said, 'Truly a lion's cub, skilled at roaring.' Zen Master Huiji bowed and returned to the guest seat, arranged his demeanor, and came forward again to inquire. As soon as Zen Master Ruhui saw him, he said, 'We have already met.' Zen Master Huiji asked, 'Is such a meeting appropriate?' Zen Master Ruhui returned to his abbot's room and closed the door. Zen Master Huiji returned and told Lingyou Zen Master about this. Lingyou Zen Master asked, 'Huiji, what is your state of mind?' Zen Master Huiji replied, 'If it were not like this, how could I recognize him?'
○Zen Master Yin Feng Arrives at Mount Weishan
Zen Master Yin Feng arrived at Mount Weishan and laid down his robes and bowl at Shangbantou (place name). Zen Master Lingyou heard that his uncle (referring to Zen Master Yin Feng) had arrived, first arranged his demeanor and went down to the hall to greet him. Zen Master Yin Feng, seeing Zen Master Lingyou coming, lay down. Zen Master Lingyou then returned to his abbot's room. Zen Master Yin Feng then left. After a while, Zen Master Lingyou asked the attendant, 'Is my uncle still here?' The attendant replied, 'He has already left.' Zen Master Lingyou asked, 'Did he say anything when he left?' The attendant replied, 'He said nothing.' Zen Master Lingyou said, 'Don't say he said nothing, his silence was like thunder.'
○Zen Master Baizhang Huaihai Passed Away (a Dharma successor of Mazu Daoyi)
Zen Master Huaihai resided at Mount Baizhang. Because Zen Buddhism, starting from Mount Shaoshi (referring to Bodhidharma) and up to Caoxi (referring to the Sixth Patriarch Huineng), mostly resided in Vinaya monasteries to preach and preside, without its own rules and regulations. Therefore, he sighed, 'If we want the lineage of the patriarchs to be propagated without being extinguished,'
者。豈當與諸小乘教。為隨行耶。於是創立禪居。凡具道眼。有可尊之德者。號曰長老。既為化主。即處方丈。不立佛殿。惟樹法堂。學眾無多寡。盡入僧中。依夏次安排。設長連床。臥必斜枕床唇。右脅吉祥而睡。徐入室請益。任學者勤怠。或上或下。不拘常準。其闔院大眾。朝參夕聚。長老上堂升座。主事徒眾雁立側聆。賓主問酬。激揚宗要。齋粥二時。隨眾均遍。行普請法。置十務寮舍。每用首領一人管多人。令各司其局。或有假號竊形。混于清眾。並別緻喧撓之事。即維那簡舉。抽下本位掛搭。擯令出院。或彼有所犯。即以拄杖杖之。集眾燒衣缽道具。遣逐從偏門而出。以示恥辱。海雖臘高。凡作務執勞。必先於眾。主者不忍。密收作具。海曰。吾無德。爭合勞於人。偏求不獲。則亦不食。故有一日不作一日不食之語。元和九年正月十七日示寂。壽九十五。敕謚大智。塔曰大寶勝輪。
(丙申)道林禪師傳法會通
道林。自傳法欽心印。還至孤山永福寺。有辟支佛塔。時道俗共為法會。林振錫而入。韜光法師問曰。此之法會。何以作聲。林曰。無聲誰知是會。后見秦望山長松盤屈如蓋。遂棲止其上。故謂之鳥窠禪師。復有鵲巢其側。自然馴狎。亦目為鵲巢和尚。有六宮使吳元卿者。杭州人。敏悟
【現代漢語翻譯】 現代漢語譯本：這樣，難道應當與那些小乘教法為伍嗎？於是創立禪居，凡是具有道眼、有值得尊敬的德行的人，被稱為長老。既然作為教化的主持者，就住在方丈室內。不設立佛殿，只建法堂。學眾無論多少，都進入僧眾之中，按照入夏的先後次序安排。設定長連床，睡覺時必須斜枕床沿，右脅吉祥臥睡。慢慢進入室內請教，任憑學者勤奮或懈怠，或上或下，不拘泥於常規。整個寺院的大眾，早晨參拜，晚上聚集。長老上堂升座，主管事務的徒眾像雁一樣站立在旁邊聆聽。賓主之間問答酬對，激揚宗門的要旨。齋粥兩次，隨著大眾平均分配。實行普請法（指全體僧眾共同參與勞動），設定十個事務寮舍，每個寮舍用一個首領管理多人，讓他們各自管理自己的事務。如果有人假冒身份，混入清凈的僧眾之中，或者另外製造喧譁擾亂的事情，就由維那（寺院中負責紀律的僧人）檢舉，撤銷其在本位的掛搭（指僧人在寺院掛單居住的資格），驅逐出院。或者他犯了什麼過錯，就用拄杖責打他，聚集大眾燒燬他的衣缽道具，從偏門驅逐出去，以此來表示恥辱。百丈懷海（Baizhang Huaihai）雖然僧臘很高，但凡是做工執勞，必定先於眾人。主管的人不忍心，偷偷地收起他的作具。懷海（Huaihai）說：『我沒有德行，怎麼能爭著讓別人勞動呢？』偏要尋找作具而不得，也就不吃飯。所以有『一日不作，一日不食』的說法。元和（Yuanhe）九年（814年）正月十七日圓寂，享年九十五歲。敕謚為大智禪師，塔名為大寶勝輪。
（丙申）道林禪師傳法會通
道林（Daolin），自從傳法欽（Qinyin）的心印之後，回到孤山永福寺。那裡有一座辟支佛塔。當時道士和俗人共同舉辦一場法會。道林（Daolin）拄著錫杖走進去。韜光法師問道：『這個法會，為什麼要發出聲音？』道林（Daolin）說：『沒有聲音誰知道是法會？』後來他看到秦望山（Qinwang Mountain）的長松盤曲如蓋，於是就在上面棲息居住，所以被稱為鳥窠禪師（Bird's Nest Chan Master）。又有喜鵲在他旁邊築巢，自然馴服親近，也被稱為鵲巢和尚（Magpie's Nest Monk）。有六宮使吳元卿（Wu Yuanqing）這個人，是杭州人，敏捷聰慧。
【English Translation】 English version: 'In that case, how could it be appropriate to associate with the teachings of the lesser vehicles (Hinayana)?' Thereupon, he established Zen monasteries. Those who possessed the eye of the Dao (spiritual insight) and had venerable virtues were called Elders. As the master of transformation (teaching), they resided in the abbot's quarters (Fangzhang). No Buddha hall was built; only a Dharma hall was erected. Whether the assembly of students was large or small, all entered the Sangha (community of monks), arranged according to their seniority in the summer retreat. Long continuous beds were set up, and when sleeping, they had to slant their heads on the edge of the bed, lying on their right side in the auspicious posture. They slowly entered the room to seek instruction, allowing students to be diligent or lazy, going up or down, without adhering to fixed standards. The entire monastery's assembly gathered for morning and evening services. The Elder ascended the Dharma hall, and the disciples in charge of affairs stood like geese on the side, listening attentively. Guests and hosts exchanged questions and answers, stimulating the essential points of the school. Meals of porridge and rice were distributed equally among the assembly at two times. The practice of universal labor (Puqing fa), where all monks participated in labor, was implemented. Ten administrative offices were established, each with a leader managing multiple people, each managing their own affairs. If someone falsely claimed identity, mixed into the pure assembly, or created disturbances, the director of discipline (Vinaya master) would report it, remove their lodging status, and expel them from the monastery. Or if they committed some offense, they would be struck with a staff, the assembly would gather to burn their robes, bowl, and tools, and they would be expelled through the side gate to show disgrace. Although Baizhang Huaihai (百丈懷海) was of high seniority, he always took the lead in labor. The one in charge couldn't bear it and secretly put away his tools. Huaihai (懷海) said, 'I have no virtue, how can I contend to let others labor?' He insisted on finding the tools and, failing to do so, would not eat. Hence, there is the saying, 'One day without work, one day without food.' He passed away on the seventeenth day of the first month of Yuanhe (元和) 9th year (814 AD), at the age of ninety-five. He was posthumously honored with the title of Dazhi (Great Wisdom), and his stupa was named Dabao Shenglun.
(Bingshen) The Transmission of Dharma by Chan Master Daolin
Daolin (道林), after transmitting the mind-seal of Qinyin (欽), returned to Yongfu Temple on Gushan (孤山). There was a Pratyekabuddha (辟支佛) pagoda there. At that time, Daoists and laypeople were jointly holding a Dharma assembly. Daolin (道林) entered with his staff. Dharma Master Taoguang (韜光) asked, 'Why is there sound at this Dharma assembly?' Daolin (道林) said, 'Without sound, who would know it is an assembly?' Later, he saw long pines on Qinwang Mountain (秦望山) bent like canopies, so he dwelled on them, hence he was called Bird's Nest Chan Master (鳥窠禪師). There were also magpies nesting beside him, naturally tame and close, so he was also called Magpie's Nest Monk (鵲巢和尚). There was a person named Wu Yuanqing (吳元卿), an envoy of the six palaces, from Hangzhou, who was quick-witted and intelligent.
絕人。憲宗殊喜之。一日在昭陽宮。見花卉敷榮。賞玩徘徊。倏聞空中有聲曰。虛幻之相。開謝不停。能壞善根。仁者安可嗜之。卿猛省。志脫塵俗。哀懇于帝。遂得還家。因韜光。謁林曰。弟子七歲蔬食。十一受五戒。今年二十二。特為出家。故而休官。愿和尚授與僧相。林曰。今時為僧。鮮有精苦者。行多浮濫。卿曰。本凈非琢磨。元明不隨照。林曰。汝若了凈智妙圓體自空寂。即真出家。何假外相。汝當爲在家菩薩。戒施俱修。如孫許之流也。卿曰。理雖如是。然非本志。倘蒙攝受。則誓遵師教。如是三請。皆不諾。光勸曰。宮使未嘗娶。亦不畜侍女。禪師若不攝受。其誰度之。林乃與披剃具戒。法號會通。晝夜精進。誦大乘經。習安般三昧。忽一日欲辭遊方。林問。汝將何往。曰會通為法出家。和尚不垂慈誨。今往諸方。學佛法去。林曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。林于身上。拈起布毛吹之。通遂悟玄旨。時號布毛侍者云。通后住招賢。武宗廢教。入山深遁。莫知所終。
○隱峰禪師入寂(馬祖一法嗣)
隱峰。邵武軍鄧氏子。幼若不慧。父母聽其出家。屢參馬祖石頭法席。嘗問希遷。如何得合道去。遷曰。我亦不合道。峰曰。汝被這個得多少時耶。遷刬草次。峰在左側乂
【現代漢語翻譯】 絕人（指會通）。憲宗（唐憲宗，806-820年）對此非常高興。一天在昭陽宮，憲宗看到花卉盛開，流連賞玩。忽然聽到空中有聲音說：『虛幻之相，開謝不停，能壞善根，仁者安可嗜之？』會通猛然醒悟，立志擺脫塵俗，向皇帝懇求，於是得以還家。因此韜光隱跡，拜見林和尚說：『弟子七歲開始吃素，十一歲受五戒，今年二十二歲，特意爲了出家，所以辭去官職。希望和尚能授予我僧人的形象。』林和尚說：『現在當和尚，很少有精進刻苦的人，行為大多浮誇氾濫。』會通說：『本凈無需雕琢，元明不隨照耀。』林和尚說：『你如果了悟凈智妙圓，體性自空寂，那就是真正的出家，何必假借外在的形象。你應該做在家菩薩，戒律和佈施一起修行，就像孫許之流。』會通說：『道理雖然是這樣，但這不是我的本意。如果蒙您攝受，我就發誓遵從師父的教誨。』這樣請求了三次，林和尚都沒有答應。韜光勸說道：『宮使（指會通）未曾娶妻，也不蓄養侍女，禪師如果不攝受他，還有誰來度化他呢？』林和尚於是為他剃度，授具足戒，法號會通。會通晝夜精進，誦讀大乘經典，修習安般三昧。忽然有一天想要辭別去遊方，林和尚問：『你將要去哪裡？』會通說：『會通爲了佛法出家，和尚不慈悲教誨，現在前往各地，學習佛法。』林和尚說：『如果是佛法，我這裡也有少許。』會通問：『如何是和尚的佛法？』林和尚從身上拈起一根布毛吹了一下。會通於是領悟了玄妙的旨意，當時號稱布毛侍者。會通後來住在招賢寺。武宗（唐武宗，840-846年）廢除佛教，會通進入深山隱遁，沒有人知道他的最終結局。 隱峰禪師入寂（馬祖（馬祖道一，709-788年）的法嗣） 隱峰禪師，是邵武軍鄧氏的兒子。小時候好像不太聰明，父母聽任他出家。多次參訪馬祖和石頭（石頭希遷，700-790年）的法席。曾經問希遷：『如何才能與道相合？』希遷說：『我也不與道相合。』隱峰說：『你被這個困擾多久了？』希遷在剷草的時候，隱峰在左邊扶著草。
【English Translation】 Jue Ren (referring to Huitong). Emperor Xianzong (Tang Xianzong, 806-820 AD) was very pleased with him. One day in Zhaoyang Palace, the Emperor saw the flourishing flowers and lingered to admire them. Suddenly, he heard a voice in the air saying: 'The appearance of illusion, opening and withering without ceasing, can destroy good roots. How can the benevolent indulge in them?' Huitong suddenly awakened, determined to abandon worldly desires, and pleaded with the Emperor, so he was allowed to return home. Therefore, he concealed his light and visited the monk Lin, saying: 'Disciple has been eating vegetarian food since the age of seven, received the five precepts at the age of eleven, and is now twenty-two years old. I have specially resigned from my official position to become a monk. I hope the monk can grant me the appearance of a monk.' The monk Lin said: 'Nowadays, there are few monks who are diligent and assiduous, and their behavior is mostly superficial and excessive.' Huitong said: 'The original purity does not need to be polished, and the original brightness does not follow illumination.' The monk Lin said: 'If you understand the pure wisdom, wonderful completeness, and the essence is naturally empty and still, then that is true renunciation. Why borrow external appearances? You should be a lay Bodhisattva, cultivating both precepts and giving, like Sun Xu and his kind.' Huitong said: 'Although the principle is like this, it is not my original intention. If I am accepted by you, I vow to follow the teachings of the master.' He requested this three times, but the monk Lin did not agree. Taoguang persuaded him, saying: 'The palace envoy (referring to Huitong) has never married, nor does he keep maids. If the Zen master does not accept him, who else will save him?' The monk Lin then shaved his head, gave him the complete precepts, and gave him the Dharma name Huitong. Huitong was diligent day and night, reciting the Mahayana scriptures, and practicing Anban Samadhi. Suddenly one day, he wanted to leave to travel around. The monk Lin asked: 'Where are you going?' Huitong said: 'Huitong renounced the world for the sake of the Dharma, but the monk does not compassionately teach me. Now I am going to various places to learn the Buddha Dharma.' The monk Lin said: 'If it is the Buddha Dharma, I also have a little here.' Huitong asked: 'What is the monk's Buddha Dharma?' The monk Lin picked up a piece of cloth fluff from his body and blew it. Huitong then understood the profound meaning, and was then known as the Cloth Fluff Attendant. Huitong later lived in Zhaoxian Temple. Emperor Wuzong (Tang Wuzong, 840-846 AD) abolished Buddhism, and Huitong went into the deep mountains to hide, and no one knew his final fate. Zen Master Yinfeng Entered Nirvana (a Dharma heir of Mazu (Mazu Daoyi, 709-788 AD)) Zen Master Yinfeng was the son of the Deng family of Shaowu Army. As a child, he seemed not very intelligent, and his parents allowed him to become a monk. He repeatedly visited the Dharma seats of Mazu and Shitou (Shitou Xiqian, 700-790 AD). He once asked Xiqian: 'How can one be in harmony with the Tao?' Xiqian said: 'I am also not in harmony with the Tao.' Yinfeng said: 'How long have you been troubled by this?' When Xiqian was weeding, Yinfeng was holding the grass on the left side.
手而立。遷飛刬子向峰前。刬一株草。峰曰。和尚祇刬得這個。不刬得那個。遷提起刬子。峰接得。便作刬草勢。遷曰。汝祇刬得那個。不解刬得這個。峰無對。後於馬祖言下相契。元和中。薦登五臺。路出淮西。屬吳元濟阻兵。兩軍交鋒。未決勝負。峰曰。吾當少解其患。乃擲錫空中。飛身而過。兩軍將士仰觀。事符預夢。鬥心頓息。峰既顯異。慮成惑眾。遂入五臺。于金剛窟前。將示滅。問眾曰。諸方遷化。坐去臥去。吾嘗見之。還有立化也無。曰有。曰還有倒立者否。曰未嘗見有。峰乃倒立而化。亭亭然。其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻睹。驚歎無已。峰有妹。為尼。時亦在彼。乃拊而咄曰。老兄疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。遂就阇維。收舍利建塔。
(丁酉)觀世音菩薩示現陜西
是時佛法大行。獨陜右習騎射。喜戰鬥。蔑聞三實之名。元和丁酉。金沙灘上。有美艷女子。挈籃鬻魚。人競欲室之。女曰。我無父母。又鮮兄弟。亦欲有所歸。然不好世財。但得聰明賢善男子。能誦我所持經。則愿以身事。遂授普門品。約一夕便誦徹。明旦誦徹者。二十餘輩。女曰。一身豈堪配若等耶。可更別誦。遂易以金剛經。明旦誦徹者猶十數。更授法華經七卷。約三
【現代漢語翻譯】 現代漢語譯本： 僧人遷手持刬子（一種除草工具）站立。他移動到山峰前，刬除一株草。山峰說：『和尚你只能刬除這個，不能刬除那個。』遷提起刬子，山峰接過，做出刬草的姿勢。遷說：『你只能刬除那個，不理解如何刬除這個。』山峰無言以對。後來在馬祖（指馬祖道一禪師，709-788）的教誨下領悟。元和（唐憲宗年號，806-820）年間，他被推薦登上五臺山。路過淮西時，正逢吳元濟（唐朝將領，？-817）起兵叛亂，兩軍交戰，勝負未分。山峰說：『我應當稍微解除他們的禍患。』於是將錫杖擲向空中，飛身而過。兩軍將士仰頭觀看，事情與預先的夢境相符，戰鬥之心頓時止息。山峰既然顯現了奇異之事，擔心迷惑眾人，於是進入五臺山，在金剛窟前，將要示現涅槃。他問眾人說：『各方僧人遷化，有坐著去的，有躺著去的，我曾經見過。還有站著圓寂的嗎？』回答說：『有。』又問：『還有倒立圓寂的嗎？』回答說：『未曾見過。』山峰於是倒立而圓寂，筆直挺立。他的衣服順著身體。當時眾人商議抬去火化，卻屹然不動。遠近的人瞻仰觀看，驚歎不已。山峰有個妹妹，是尼姑，當時也在那裡。於是撫摸著他的身體呵斥道：『老兄你往昔不遵守法律，死了還要迷惑人。』於是用手推他，便轟然倒地。於是就地火化，收取捨利建造佛塔。
（丁酉年，指唐元和十二年，817）觀世音菩薩示現在陜西
當時佛法盛行，唯獨陜西一帶的人民喜歡騎馬射箭，喜好戰鬥，不曾聽聞三實（指佛教的真實之理）之名。元和丁酉（唐元和十二年，817）年，金沙灘上，有一位美艷的女子，提著籃子賣魚。人們都爭著要娶她。女子說：『我沒有父母，又沒有兄弟，也想有個歸宿，然而不喜歡世俗的錢財。只要是聰明賢善的男子，能夠背誦我所持的經，我就願意以身相許。』於是教授《普門品》。約定一晚上就能背誦通透。第二天早上，背誦通透的人，有二十多人。女子說：『我一個人怎麼能嫁給你們這麼多人呢？可以再背誦別的經。』於是換成《金剛經》。第二天早上，背誦通透的還有十幾人。又教授《法華經》七卷，約定三
【English Translation】 English version: The monk Qian stood with a weeding tool in his hand. He moved to the front of the peak and weeded a blade of grass. The peak said, 'Monk, you can only weed this one, not that one.' Qian raised the weeding tool, and the peak took it, making a gesture of weeding grass. Qian said, 'You can only weed that one, you don't understand how to weed this one.' The peak was speechless. Later, he attained enlightenment under the teachings of Mazu (referring to Chan Master Mazu Daoyi, 709-788). During the Yuanhe period (Tang Xianzong's reign, 806-820), he was recommended to ascend Mount Wutai. Passing through Huaixi, he encountered Wu Yuanji (a Tang Dynasty general, ?-817) who had rebelled, and the two armies were at war, with no clear victor. Shanfeng said, 'I should slightly alleviate their suffering.' So he threw his tin staff into the air and flew over. The soldiers of both armies looked up, and the event matched their previous dreams, and their fighting spirit ceased. Since Shanfeng had manifested extraordinary events, fearing that he would confuse the masses, he entered Mount Wutai and, in front of the Vajra Cave, was about to demonstrate Nirvana. He asked the assembly, 'Monks of various places pass away, some sitting, some lying down, I have seen them. Is there anyone who has passed away standing?' They replied, 'Yes.' He asked again, 'Is there anyone who has passed away standing upside down?' They replied, 'Never seen before.' Shanfeng then passed away standing upside down, upright and still. His clothes followed his body. At that time, the crowd discussed carrying him away for cremation, but he remained motionless. People from far and near looked up and watched, amazed. Shanfeng had a younger sister, a nun, who was also there at the time. So she stroked his body and scolded him, 'Elder brother, you didn't follow the rules in the past, and now you're still confusing people after death.' So she pushed him with her hand, and he fell to the ground with a crash. Then he was cremated on the spot, and his relics were collected to build a pagoda.
(In the year Dingyou, referring to the twelfth year of Yuanhe in the Tang Dynasty, 817 AD) Guanshiyin Bodhisattva appeared in Shaanxi
At that time, Buddhism was flourishing, but the people in the Shaanxi area liked riding horses and shooting arrows, liked fighting, and had never heard of the name of the Three Realities (referring to the true principles of Buddhism). In the year Dingyou of Yuanhe (Tang Dynasty Yuanhe twelfth year, 817 AD), on the Jinsha Beach, there was a beautiful woman carrying a basket selling fish. People were vying to marry her. The woman said, 'I have no parents, and no brothers, and I also want to have a home, but I don't like worldly wealth. As long as it is a smart and virtuous man who can recite the sutra I hold, I am willing to give myself to him.' So she taught the 'Universal Gate Chapter'. It was agreed that they could recite it thoroughly in one night. The next morning, there were more than twenty people who could recite it thoroughly. The woman said, 'How can I marry so many of you alone? You can recite another sutra.' So she changed it to the 'Diamond Sutra'. The next morning, there were still more than a dozen people who could recite it thoroughly. She then taught the seven volumes of the 'Lotus Sutra', agreeing to three
日誦徹。至期。惟馬氏子能。女曰。君既能過眾人。可白汝父母。具媒妁娉禮。然後成姻。蓋生人大節。豈同猥巷茍合者乎。馬氏如約。具禮迎至其家。甫入門。女曰。適體中不佳。俟少安。與君相見未晚也。馬氏子如其言。安置別室。客未散而女命終。已而壞爛。馬氏無如之何。遂卜地葬之。未數日。有老僧紫伽黎。容貌古野。仗錫來謁。自謂向女子之親。馬氏引至葬所。隨觀者甚眾。老僧以錫杖撥開。見其尸以化。惟金鎖子骨存焉。就河浴之。挑骨于錫上。高聲呼曰。大眾。此聖者。憫汝等障重纏愛。故垂方便。教化汝耳。宜思善因。免墮苦海。言訖。飛空而去。大眾見之。無不悲泣瞻拜。自是陜右奉佛者眾。時謂觀音大士化身。
○惟寬禪師入寂(馬祖一法嗣)
惟寬。住京兆興善寺。元和十二年二月晦日。升堂說法訖。遂歸寂。來謚大徹。
(戊戌)鵝湖山大義禪師入寂(馬祖一法嗣)
大義。住鵝湖。元和十三年正月七日。示寂。壽七十四。謚慧覺。塔曰見性。義衢州須江人。姓徐氏。
○五泄山靈默禪師入寂(馬祖一法嗣)
靈默。住五泄。元和戊戌三月二十三日。沐浴焚香。端坐告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。胡假興哀。無自勞
神。須存正念。若遵此命。真報吾恩。倘固違言。非吾之子。時有僧問。和尚向甚處去。默曰。無處去。曰某甲何不見。默曰。非眼所睹。言畢。奄然而化。壽七十二。臘四十一。默毗陵宣氏子。
○天王寺道悟禪師入寂(馬祖一法嗣)
道悟。住荊南城中府西天王寺。號天王。師居常自稱云。快活快活。元和戊戌四月初。示疾。十三日。口稱苦苦。又云。閻羅王來取我也。院主問曰。和尚當時被節使拋入水中。神色不動。如今。何得恁么地。悟舉枕子云。汝道當時是。如今是。院主無對。便擲下枕子而逝。年八十二。夏六十三。嗣法一人。龍潭崇信。信傳德山。戶部侍郎丘玄素撰碑。
(己亥)韓愈參寶通禪師
初唐憲宗。聞鳳翱府法雲寺護國真身塔有佛指骨。相傳三十年一開。開則歲豐人安。來年應開。遂于元和十四年正月。遣中使帥僧眾。往迎至京。留禁中。供養三日。五色光現。百僚稱賀。二月乃歷送諸寺。王公士民。瞻奉舍施。惟恐弗及。刑部侍郎韓愈。上表切諫。帝大怒。將抵極刑。宰相裴度崔群皆為哀請。遂貶潮州刺史。到郡之初。上表勸帝。東封泰山。久而無報。鬱鬱不樂。聞郡有禪師寶通。道德名重。以書招之。三請而至。見通言論超勝。愈已心折。留數十日。或入定數
【現代漢語翻譯】 現代漢語譯本：神（指佛或菩薩）。須要心存正念。如果遵從這些話，才是真正報答我的恩情。如果堅決違揹我的話，就不是我的弟子。當時有僧人問：『和尚您要到哪裡去？』（道悟禪師）沉默不語，說：『無處可去。』僧人說：『我怎麼看不見呢？』（道悟禪師）說：『不是眼睛能看到的。』說完，就安然圓寂了。享年七十二歲，僧臘四十一。道悟是毗陵宣氏的兒子。 天王寺道悟禪師圓寂（馬祖道一的法嗣） 道悟，住在荊南城中府西的天王寺，號稱天王。禪師常常自稱說：『快活，快活。』元和十三年（818年）四月初，示現疾病。十三日，口中稱苦，又說：『閻羅王來抓我了。』院主問：『和尚您當時被節度使拋入水中，神色不動。如今，怎麼會這樣呢？』道悟舉起枕頭說：『你說當時是這樣，還是現在是這樣？』院主無言以對。道悟便扔下枕頭圓寂了，享年八十二歲，僧臘六十三。嗣法弟子一人，龍潭崇信。崇信傳給德山宣鑒。戶部侍郎丘玄素撰寫碑文。 （己亥年）韓愈參拜寶通禪師 唐憲宗（唐憲宗，778年-820年）聽說鳳翔府法雲寺護國真身塔有佛指骨（釋迦牟尼佛的舍利）。相傳三十年開啟一次，開啟之年就會五穀豐登，百姓平安。來年應該開啟。於是憲宗在元和十四年（819年）正月，派遣中使率領僧眾，前往迎接到京城，留在宮中供養三日，出現五色光芒，百官都來祝賀。二月便輪流送到各個寺廟。王公士民，爭相瞻仰供奉，唯恐落後。刑部侍郎韓愈，上書極力勸諫，皇帝大怒，要判處極刑，宰相裴度、崔群都為他求情，於是被貶為潮州刺史。到潮州上任之初，韓愈上書勸諫皇帝，到泰山舉行封禪大典，很久沒有迴音，心中鬱鬱不樂。聽說潮州有位禪師名叫寶通，道德高尚，名聲很大，便寫信邀請他，三次邀請才來。見到寶通禪師，聽他言論超凡脫俗，韓愈便心悅誠服，留住了數十日，寶通禪師有時入定數日。
【English Translation】 English version: Gods (referring to Buddhas or Bodhisattvas). One must maintain right mindfulness. If you follow these words, you will truly repay my kindness. If you stubbornly disobey, you are not my disciple. At that time, a monk asked: 'Venerable monk, where are you going?' (Zen Master Daowu) remained silent and said: 'Nowhere to go.' The monk said: 'Why can't I see you?' (Zen Master Daowu) said: 'Not visible to the eyes.' After speaking, he peacefully passed away. He lived to be seventy-two years old, with forty-one years as a monk. Daowu was the son of the Xuan family of Piling. Zen Master Daowu of Tianwang Temple Passed Away (A Dharma Successor of Mazu Daoyi) Daowu lived in Tianwang Temple, west of the Jingnan city government, and was known as Tianwang. The Zen master often referred to himself as: 'Happy, happy.' In the fourth month of the thirteenth year of the Yuanhe era (818 AD), he showed signs of illness. On the thirteenth day, he uttered 'bitter, bitter,' and said: 'Yama (the King of Hell) is coming to take me.' The temple director asked: 'Venerable monk, when you were thrown into the water by the military governor, your expression did not change. Now, why is it like this?' Daowu raised a pillow and said: 'Do you say it was like that then, or is it like this now?' The temple director was speechless. Daowu then threw down the pillow and passed away, at the age of eighty-two, with sixty-three years as a monk. He had one Dharma successor, Longtan Chongxin. Chongxin transmitted to Deshan Xuanjian. The Vice Minister of the Ministry of Revenue, Qiu Xuansu, wrote the epitaph. (The year of Jihai) Han Yu Visited Zen Master Baotong Emperor Xianzong of Tang (Tang Xianzong, 778-820 AD) heard that the Protecting the Nation True Body Pagoda of Fayun Temple in Fengxiang Prefecture had the Buddha's finger bone (relic of Sakyamuni Buddha). It was said that it was opened once every thirty years, and in the year it was opened, there would be abundant harvests and peace for the people. The following year it should be opened. So, in the first month of the fourteenth year of the Yuanhe era (819 AD), Xianzong sent a eunuch to lead monks to welcome it to the capital, where it was kept in the palace for three days, and five-colored lights appeared, and all the officials came to congratulate. In the second month, it was sent to various temples in turn. Princes, dukes, officials, and common people all eagerly paid homage and made offerings, fearing to be left behind. Han Yu, the Vice Minister of the Ministry of Justice, submitted a memorial strongly advising against it. The emperor was furious and wanted to impose the death penalty, but the Prime Ministers Pei Du and Cui Qun pleaded for him, so he was demoted to the Prefect of Chaozhou. After arriving in Chaozhou, Han Yu submitted a memorial advising the emperor to hold the Fengshan ceremony on Mount Tai, but there was no response for a long time, and he was depressed. He heard that there was a Zen master named Baotong in Chaozhou, who was highly virtuous and renowned, so he wrote a letter inviting him, and he came only after three invitations. When he met Zen Master Baotong and heard his extraordinary words, Han Yu was sincerely convinced and stayed for several tens of days. Zen Master Baotong sometimes entered samadhi for several days.
日方起。愈益敬焉。通辭去。愈因祀神海上。乃登靈山。造通之廬。問曰。弟子軍州事煩。佛法省要處。乞師一語。通良久。愈罔措。時義忠為侍者。乃敲禪床三下。通曰作么。忠曰。先以定動。后以智拔。愈乃曰。和尚門風高峻。弟子乃于侍者處。得個入路。又一日相訪。問通春秋多少。通提起數珠曰。會么。曰不會。通曰。晝夜一百八。愈不曉。遂回。次日再來至門前。見首座舉前話。問意旨如何。首座扣齒三下。及見通理前問。通亦叩齒三下。愈曰。元來佛法無兩般。通曰。見何道理。愈曰。適來問首座。亦如是。通乃召首座。是汝如此對否。曰是。通便打趁出院。秋八月。帝與宰臣語次。因及愈有可憐者。遂授袁州刺史。復造通廬。留衣二襲而別○漳州三平義忠。初參石鞏慧藏。藏嘗張弓架箭接機。忠詣法席。藏曰看箭。忠乃撥開胸曰。此是殺人箭。活人箭又作么生。藏彈弓弦三下。忠乃禮拜。藏曰。三十年張弓架箭。祇射得半個聖人。遂拗折弓箭。后參寶通。舉前話。通曰。既是活人箭。為甚麼向弓弦上辨。忠無對。通曰。三十年後。要人舉此話也難得。忠曰。不用指東劃西。便請直指。通曰。幽州江口石人蹲。忠曰。猶是指東劃西。通曰。若是鳳凰兒。不向那邊討。忠作禮。通曰。若不得后句。前話也難
【現代漢語翻譯】 現代漢語譯本 太陽從東方升起，韓愈更加敬重寶通禪師。於是告辭離開。韓愈因為要祭祀海神，就登上靈山，拜訪寶通禪師的住所，問道：『弟子我身兼軍州要務，公務繁忙，請禪師用最簡要的佛法開示我。』寶通禪師沉默了很久，韓愈不知所措。當時義忠禪師作為侍者在旁，就敲了禪床三下。寶通禪師問道：『作什麼？』義忠禪師說：『先用定力使妄念停止活動，後用智慧將煩惱連根拔除。』韓愈於是說：『和尚您的門風真是高峻，弟子我卻從侍者那裡，得到一個入門的途徑。』又有一天，韓愈再次拜訪寶通禪師，問道：『禪師您春秋幾何？』寶通禪師提起念珠說：『會么（明白嗎）？』韓愈說：『不會。』寶通禪師說：『晝夜一百八。』韓愈不明白，於是返回。第二天再次來到門前，見到首座舉起之前的話頭，問其中的意思如何。首座扣齒三下。等到見到寶通禪師，禪師也像之前一樣提起了之前的問題，寶通禪師也扣齒三下。韓愈說：『原來佛法沒有兩樣啊。』寶通禪師說：『你見到了什麼道理？』韓愈說：『剛才問首座，他也是這樣回答的。』寶通禪師於是叫來首座，問道：『是你這樣回答的嗎？』首座回答：『是。』寶通禪師就將他趕出了寺院。秋季八月，皇帝與宰相談話時，談到韓愈，認為他很可憐，於是授予他袁州刺史的官職。韓愈再次拜訪寶通禪師的住所，留下兩套衣服作為禮物后告別。 漳州三平義忠禪師，最初參訪石鞏慧藏禪師。慧藏禪師經常張弓搭箭來接引學人。義忠禪師來到慧藏禪師的法席，慧藏禪師說：『看箭！』義忠禪師就撥開胸膛說：『這是殺人箭，活人箭又是什麼樣的？』慧藏禪師彈了三下弓弦。義忠禪師於是禮拜。慧藏禪師說：『我三十年張弓搭箭，只射得半個聖人。』於是折斷了弓箭。後來參訪寶通禪師，舉起之前的話頭。寶通禪師說：『既然是活人箭，為什麼要在弓弦上辨別？』義忠禪師無言以對。寶通禪師說：『三十年後，要人舉起這句話也很難得。』義忠禪師說：『不用指東劃西，請您直接指示。』寶通禪師說：『幽州江口石人蹲。』義忠禪師說：『這仍然是指東劃西。』寶通禪師說：『如果是鳳凰的兒子，就不會在那邊尋找。』義忠禪師作禮。寶通禪師說：『如果得不到后一句，前一句也難以成立。』
【English Translation】 English version The sun rose from the east, and Han Yu became even more respectful of Chan Master Baotong. So he bid farewell and left. Because Han Yu was going to worship the sea god, he ascended Mount Ling and visited Chan Master Baotong's residence, asking: 'Disciple, I am burdened with military and state affairs, and I am busy with official duties. Please, Chan Master, enlighten me with the most concise Buddhist teachings.' Chan Master Baotong was silent for a long time, and Han Yu was at a loss. At that time, Chan Master Yizhong, as an attendant, knocked on the Zen bed three times. Chan Master Baotong asked: 'What are you doing?' Chan Master Yizhong said: 'First use concentration to stop the activity of delusional thoughts, and then use wisdom to eradicate afflictions from the root.' Han Yu then said: 'Venerable Monk, your monastic tradition is truly lofty, but I have obtained a path to enter from the attendant.' One day, Han Yu visited Chan Master Baotong again and asked: 'How old are you, Chan Master?' Chan Master Baotong picked up the prayer beads and said: 'Do you understand?' Han Yu said: 'I don't understand.' Chan Master Baotong said: 'One hundred and eight day and night.' Han Yu did not understand, so he returned. The next day, he came to the door again and saw the head monk raising the previous topic, asking what the meaning was. The head monk knocked his teeth three times. When he met Chan Master Baotong, the Chan Master also raised the previous question as before, and Chan Master Baotong also knocked his teeth three times. Han Yu said: 'So the Buddha-dharma is not different.' Chan Master Baotong said: 'What principle have you seen?' Han Yu said: 'I just asked the head monk, and he answered the same way.' Chan Master Baotong then summoned the head monk and asked: 'Is that how you answered?' The head monk replied: 'Yes.' Chan Master Baotong then drove him out of the monastery. In the eighth month of autumn, when the emperor was talking with the prime minister, he mentioned Han Yu and thought he was pitiful, so he granted him the official position of Prefect of Yuanzhou. Han Yu visited Chan Master Baotong's residence again, left two sets of clothes as gifts, and bid farewell. Chan Master Yizhong of Sanping in Zhangzhou, initially visited Chan Master Huizang of Shigong. Chan Master Huizang often drew his bow and arrow to receive students. Chan Master Yizhong came to Chan Master Huizang's Dharma seat, and Chan Master Huizang said: 'Look at the arrow!' Chan Master Yizhong then opened his chest and said: 'This is a killing arrow, what is a living arrow like?' Chan Master Huizang plucked the bowstring three times. Chan Master Yizhong then bowed. Chan Master Huizang said: 'I have been drawing my bow and arrow for thirty years, and I have only shot half a sage.' So he broke the bow and arrow. Later, he visited Chan Master Baotong and raised the previous topic. Chan Master Baotong said: 'Since it is a living arrow, why distinguish it on the bowstring?' Chan Master Yizhong was speechless. Chan Master Baotong said: 'Thirty years later, it will be rare for people to raise this sentence.' Chan Master Yizhong said: 'No need to point east and draw west, please point directly.' Chan Master Baotong said: 'A stone man squats at the mouth of the Youzhou River.' Chan Master Yizhong said: 'This is still pointing east and drawing west.' Chan Master Baotong said: 'If you are the son of a phoenix, you will not look for it there.' Chan Master Yizhong bowed. Chan Master Baotong said: 'If you don't get the latter sentence, the former sentence is difficult to establish.'
圓○孟簡。字幾道。平昌人。舉進士。官尚書。素好佛。嘗答韓愈書曰。來示。積善積惡。殃慶自以類至。此釋氏辨之精詳。昔者迦文。為大士言六度。為中根言十二因緣。為小根言四聖諦。又言依法不依人。不過大明積惡之根源。核天下神道報應之微細。皎然言善惡之異路。使人人自畏惡修善。柰何以愚人下里翁媼之情。見待之耶。
(庚子)陽岐山甄叔禪師入寂(馬祖一法嗣)
甄叔。住陽岐四十餘年。示眾。群靈一源。假名為佛。體竭形銷而不滅。金流樸散而常存。性海無風。金波自涌。心靈絕兆。萬象齊昭。體斯理者。不言而遍歷沙界。不用而功益玄化。如何背覺。反合塵勞。于陰界中。妄自囚執。元和庚子正月歸寂。茶毗獲舍利七百粒。
○天然禪師住丹霞山
元和庚子春。天然告門人曰。吾思林泉終老之所。時門人令齊靜方卜南陽丹霞山。結庵奉事。三年間。學者至。盈三百。上堂。今時學者。紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄。各自有分。不用疑慮。若識得釋迦。只這凡夫是。須自看取。莫一盲引眾盲。相將入火坑。又曰。佛之一字。永不喜聞。
(辛丑)希運禪師開法黃檗山
長慶元年。希運住黃檗。開堂說法。一日大眾雲集。
【現代漢語翻譯】 現代漢語譯本： 圓○孟簡，字幾道，平昌人。考中進士，官至尚書。一向喜好佛法。曾經回覆韓愈的書信說：『來信中說，積累善行或惡行，福報或災禍自然會根據類別到來。這是釋迦牟尼（釋迦牟尼佛）辨析得非常精詳的地方。過去釋迦文（釋迦牟尼佛）為有大根器的人講說六度（佈施、持戒、忍辱、精進、禪定、般若），為有中等根器的人講說十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），為有小根器的人講說四聖諦（苦、集、滅、道）。又說要依法不依人，無非是爲了大明積累惡行的根源，考察天下神道報應的細微之處，清楚地說明善惡的不同道路，使人人自覺畏懼惡行，修養善行。怎麼能用愚昧之人、鄉下老婦的情感來對待它呢？』
（庚子(820)）陽岐山甄叔禪師圓寂（馬祖道一的法嗣）
甄叔禪師，在陽岐山住了四十多年。開示大眾說：『群靈同出一源，只是假名為佛（佛陀）。身體耗盡形貌消散卻不會滅亡，金石消融璞玉分散卻永遠存在。性海沒有風浪，金色的波濤自然涌動；心靈斷絕徵兆，萬象一齊昭顯。體會這個道理的人，不說話也能走遍沙界；不使用也能使功德更加玄妙。為什麼背離覺悟，反而與塵勞相合，在陰暗的境界中，妄自囚禁自己呢？』元和庚子年（820）正月圓寂，火化后得到舍利七百粒。
○天然禪師住在丹霞山
元和庚子年（820）春天，天然禪師告訴門人說：『我想要在山林泉石間終老。』當時門人令齊靜在南陽丹霞山占卜選址，建造庵堂來奉養他。三年間，來學習的人達到三百人。天然禪師上堂說法：『現在的學人，紛紛擾擾，都是爲了參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄，各自有緣分。不用懷疑顧慮。如果認識了釋迦（釋迦牟尼佛），就是這個凡夫。須要自己看清楚，不要一個瞎子帶領一群瞎子，一起掉進火坑。』又說：『佛（佛陀）這個字，我永遠不喜歡聽。』
（辛丑(821)）希運禪師在黃檗山開法
長慶元年（821），希運禪師住在黃檗山，開始開堂說法。有一天大眾雲集。
【English Translation】 English version: Yuan ○ Meng Jian, styled Jidao, was from Pingchang. He passed the imperial examination and became a Shangshu (high-ranking official). He was always fond of Buddhism. He once replied to Han Yu's letter, saying: 'In your letter, you mentioned that accumulating good or evil deeds will naturally bring blessings or disasters according to their kind. This is where Shakyamuni (Shakyamuni Buddha) analyzed it very thoroughly. In the past, Shakyamuni (Shakyamuni Buddha) spoke of the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom) for those with great capacity, the Twelve Nidanas (ignorance, action, consciousness, name and form, the six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death) for those with medium capacity, and the Four Noble Truths (suffering, origination, cessation, and path) for those with small capacity. He also said to rely on the Dharma and not on people, which is nothing more than to clearly illuminate the root of accumulating evil deeds, to examine the subtle aspects of the retribution of the gods in the world, and to clearly explain the different paths of good and evil, so that everyone will consciously fear evil deeds and cultivate good deeds. How can you treat it with the emotions of ignorant people and village old women?'
(Gengzi (820)) Zen Master Zhen Shu of Yangqi Mountain passed away (a Dharma heir of Mazu Daoyi)
Zen Master Zhen Shu lived on Yangqi Mountain for more than forty years. He instructed the assembly, saying: 'The spirits all come from one source, but are falsely named Buddha (Buddha). The body is exhausted and the form dissipates, but it does not perish; the gold melts and the uncarved jade scatters, but it always exists. The sea of nature has no wind, and golden waves surge naturally; the mind is cut off from signs, and all phenomena are revealed together. Those who embody this principle can travel through the worlds without speaking; without using it, the merit becomes more profound. Why turn away from enlightenment and instead unite with the dust and toil, imprisoning yourself in the dark realm?' In the first month of the Gengzi year of Yuanhe (820), he passed away. After cremation, he obtained seven hundred relics.
○ Zen Master Tianran lived on Danxia Mountain
In the spring of the Gengzi year of Yuanhe (820), Zen Master Tianran told his disciples: 'I want to spend my old age among the forests, springs, and rocks.' At that time, his disciple Ling Qijing divined and selected a site on Danxia Mountain in Nanyang, and built a hermitage to serve him. Within three years, the number of people who came to study reached three hundred. Zen Master Tianran ascended the hall and said: 'The students of today are in turmoil, all seeking to practice Zen and inquire about the Way. There is no Way to cultivate here, and no Dharma to realize. Each drink and each peck has its own share. There is no need to doubt or worry. If you recognize Shakya (Shakyamuni Buddha), then this ordinary person is it. You must see for yourselves, and do not let a blind man lead a crowd of blind men into the fire pit together.' He also said: 'I never like to hear the word Buddha (Buddha).'
(Xinchou (821)) Zen Master Xiyun opened the Dharma at Huangbo Mountain
In the first year of Changqing (821), Zen Master Xiyun lived on Huangbo Mountain and began to open the hall to preach the Dharma. One day, the masses gathered.
乃曰。汝等諸人。欲何所求。以拄杖趁之。大眾不散。運卻復坐曰。汝等諸人。儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老漢行腳時。或遇草根下。有一個漢。便從頂門上一錐。看他若知痛癢。可以布袋盛米供養他。總是如此容易。何處更有今日事也。汝等既稱行腳亦須著些精神好。還知道大唐國里無禪師么。時有僧問。諸方尊宿盡聚眾開化。為甚麼卻道無禪師。運曰。不道無禪。祇是無師。又曰。阇黎不見馬大師下有八十四人坐道場。得馬師正法眼者。止兩三人。廬山歸宗和尚是其一。夫出家人。須知有從上來事分始得。且如四祖下牛頭。橫說豎說。猶未知向上關棙子。有此眼目。方辨得邪正宗黨。且當人事宜。不能體會得。但知學言語。念向皮袋裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。我才見汝入門來。便識得了也。還知么。急須努力。切莫容易。
(壬寅)汾州無業禪師入寂(馬祖一法嗣)
無業。住汾州。唐憲宗屢遣使徴召。皆辭疾不赴。暨穆宗即位。思一瞻禮。長慶二年。命兩街僧錄靈阜。赍詔迎業赴闕。阜至。宣詔畢。作禮而言曰。皇上此度恩旨不同。愿師起赴。無以他詞固卻也。業微笑曰。貧道何德。累煩人主。且請前行
【現代漢語翻譯】 現代漢語譯本： 於是(無業禪師)說：『你們這些人，想要尋求什麼？』用拄杖驅趕他們，但眾人不散去。(無業禪師)轉身又坐下說：『你們這些人，都是些吃酒糟的漢子！這樣修行，只會讓人恥笑。只知道哪裡人多熱鬧就往哪裡去，難道是圖熱鬧嗎？我以前行腳的時候，如果遇到草根下有一個人，就從他的頭頂上用錐子紮下去，看他是否知道疼痛。如果知道，就可以用布袋裝米供養他。總是這麼容易，哪裡還有今天這樣的事呢？你們既然自稱是行腳僧，也須要有點精神才好。難道你們不知道大唐國（指唐朝，618年-907年）里沒有禪師嗎？』 當時有僧人問：『各方的尊宿都在聚眾開化，為什麼您卻說沒有禪師呢？』(無業禪師)說：『不是說沒有禪，只是沒有師。』又說：『你們沒看見馬大師（馬祖道一，709年-788年）門下有八十四人坐道場，得到馬祖正法眼的，只有兩三個人。廬山歸宗和尚（歸宗智常）就是其中之一。出家人，要知道有從上而來的傳承才行。比如四祖（道信，580年-651年）門下的牛頭（法融，594年-657年），橫說豎說，還不知道向上突破的關鍵。有了這樣的眼力，才能辨別邪正宗派。且當下的事情，不能體會，只知道學些言語，念些經文，放在皮囊里，到處說我會禪，難道能代替你的生死嗎？輕視老宿，下地獄就像箭一樣快。我才看見你入門來，就認識你了。知道嗎？要趕緊努力，千萬不要輕易放過。』
（壬寅年（882年））汾州無業禪師圓寂（馬祖（馬祖道一，709年-788年）的法嗣）
無業禪師住在汾州，唐憲宗（778年-820年）多次派使者徵召他，他都以生病為由推辭不去。等到唐穆宗（795年-824年）即位，想一睹他的風采。長慶二年（822年），命令兩街僧錄靈阜帶著詔書去迎接無業禪師入朝。靈阜到達后，宣讀完詔書，作揖說道：『皇上這次的恩旨不同以往，希望禪師起程赴京，不要再用其他理由推辭了。』無業禪師微笑說：『貧道有什麼德行，多次勞煩人主。請先行一步吧。』 English version: Then (Wuye Zen Master) said, 'What do you people seek?' He drove them away with his staff, but the crowd did not disperse. (Wuye Zen Master) turned around and sat down again, saying, 'You people are all wine-soaked fellows! Practicing like this will only make people laugh. You only go where there are crowds and excitement, just for the sake of excitement? When I used to travel, if I encountered someone under the roots of grass, I would pierce the top of their head with an awl to see if they knew pain. If they did, I would fill a bag with rice and offer it to them. It was always that easy, how could there be such a situation as today? Since you call yourselves traveling monks, you must have some spirit. Don't you know that there are no Zen masters in the Great Tang Dynasty (618-907 AD)?' At that time, a monk asked, 'All the venerable elders in various places are gathering crowds to teach and transform, why do you say there are no Zen masters?' (Wuye Zen Master) said, 'It's not that there is no Zen, it's just that there is no master.' He also said, 'Didn't you see that under Great Master Ma (Mazu Daoyi, 709-788 AD) there were eighty-four people sitting in the dojo, but only two or three people obtained the true Dharma eye of Master Ma? The Lushan Guizong (Guizong Zhichang) was one of them. A monk must know that there is a lineage from above. For example, Niu-tou (Fayun, 594-657 AD) under the Fourth Patriarch (Daoxin, 580-651 AD), no matter how he explained, he still didn't know the key to breaking through upwards. Only with such insight can one distinguish between the correct and deviant schools. If you cannot understand the present matter, but only know how to learn words and recite scriptures, putting them in your bag and claiming everywhere that you know Zen, can that replace your birth and death? Disrespecting old monks is like an arrow to hell. As soon as I saw you enter the door, I recognized you. Do you understand? You must hurry and strive, and never let it go easily.'
In the year Renyin (882 AD), Zen Master Wuye of Fenzhou passed away (a Dharma heir of Mazu (Mazu Daoyi, 709-788 AD)).
Zen Master Wuye lived in Fenzhou. Emperor Xianzong of Tang (778-820 AD) repeatedly sent envoys to summon him, but he declined to go, citing illness. When Emperor Muzong of Tang (795-824 AD) ascended the throne, he wished to see him in person. In the second year of Changqing (822 AD), he ordered Lingfu, the monk registrar of the two streets, to take an imperial edict to welcome Zen Master Wuye to the court. When Lingfu arrived, he read the edict and bowed, saying, 'This time, the Emperor's grace is different from the past. I hope the Zen Master will set off for the capital and not refuse with other excuses.' Zen Master Wuye smiled and said, 'What virtue do I, a poor monk, have to trouble the ruler so many times? Please go ahead.'
【English Translation】 English version: Then (Wuye Zen Master) said: 'What do you people seek?' He drove them away with his staff, but the crowd did not disperse. (Wuye Zen Master) turned around and sat down again, saying: 'You people are all wine-soaked fellows! Practicing like this will only make people laugh. You only go where there are crowds and excitement, just for the sake of excitement? When I used to travel, if I encountered someone under the roots of grass, I would pierce the top of their head with an awl to see if they knew pain. If they did, I would fill a bag with rice and offer it to them. It was always that easy, how could there be such a situation as today? Since you call yourselves traveling monks, you must have some spirit. Don't you know that there are no Zen masters in the Great Tang Dynasty (618-907 AD)?' At that time, a monk asked: 'All the venerable elders in various places are gathering crowds to teach and transform, why do you say there are no Zen masters?' (Wuye Zen Master) said: 'It's not that there is no Zen, it's just that there is no master.' He also said: 'Didn't you see that under Great Master Ma (Mazu Daoyi, 709-788 AD) there were eighty-four people sitting in the dojo, but only two or three people obtained the true Dharma eye of Master Ma? The Lushan Guizong (Guizong Zhichang) was one of them. A monk must know that there is a lineage from above. For example, Niu-tou (Fayun, 594-657 AD) under the Fourth Patriarch (Daoxin, 580-651 AD), no matter how he explained, he still didn't know the key to breaking through upwards. Only with such insight can one distinguish between the correct and deviant schools. If you cannot understand the present matter, but only know how to learn words and recite scriptures, putting them in your bag and claiming everywhere that you know Zen, can that replace your birth and death? Disrespecting old monks is like an arrow to hell. As soon as I saw you enter the door, I recognized you. Do you understand? You must hurry and strive, and never let it go easily.'
In the year Renyin (882 AD), Zen Master Wuye of Fenzhou passed away (a Dharma heir of Mazu (Mazu Daoyi, 709-788 AD)).
Zen Master Wuye lived in Fenzhou. Emperor Xianzong of Tang (778-820 AD) repeatedly sent envoys to summon him, but he declined to go, citing illness. When Emperor Muzong of Tang (795-824 AD) ascended the throne, he wished to see him in person. In the second year of Changqing (822 AD), he ordered Lingfu, the monk registrar of the two streets, to take an imperial edict to welcome Zen Master Wuye to the court. When Lingfu arrived, he read the edict and bowed, saying: 'This time, the Emperor's grace is different from the past. I hope the Zen Master will set off for the capital and not refuse with other excuses.' Zen Master Wuye smiled and said: 'What virtue do I, a poor monk, have to trouble the ruler so many times? Please go ahead.'
。吾從別道去矣。乃澡身剃髮。至中夜。告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者為不了故。即被境惑。一為境惑。流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛。不可破壞。一切諸法。如影如響。無有實者。經云。惟此一事實。餘二則非真。常了一切空。無一法當情。是諸佛用心處。汝等勤而行之。言訖。端坐而逝。茶毗日。祥雲五色。異香四徹。所獲舍利。璨若殊玉。阜回奏其事。帝欽嘆久之。來謚大達國師。塔曰澄源。
○宣鑒參崇信禪師
宣鑒。劍南周氏子。蚤歲出家受具。精究律藏。于性相諸經。貫通旨趣。嘗講金剛經。時謂之周金剛。后聞南方禪席頗盛。鑒氣不平。乃曰。出家兒。千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子。敢言直指人心見性成佛。我當摟其窟穴。滅其種類。以報佛恩。遂擔青龍疏鈔。出蜀至澧陽。路上見一婆子賣餅。因息肩。賣餅點心。婆指擔曰。這個是什麼文字。鑒曰。青龍疏鈔。婆曰。講何經。鑒曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。鑒無語。婆遂指令去參崇信。鑒
往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。信于屏風後引身曰。子親到龍潭。鑒無語。遂棲止焉。
○白居易居士參道林禪師
白居易。出守杭州。長慶二年。因入山謁道林。見林棲止巢上。問曰。禪師住處甚危險。林曰。太守危險尤甚。居易曰。弟子位鎮江山。何險之有。林曰。薪火相交。識性不停。得非險乎。居易又問。如何是佛法大意。林曰。諸惡莫作。眾善奉行。居易曰。三歲孩兒也解恁么道。林曰。三歲孩兒雖道得。八十老人行不得。居易又以偈問曰。特入空門問苦空。敢將禪事叩禪翁。為當夢是浮生事。為復浮生是夢中。林答曰。來時無跡去無蹤。去與來時事一同。何須更問浮生事。只此浮生是夢中。居易作禮而退。
○希運禪師傳法道明
道明。江南陳氏之後。生時紅光滿室。祥雲蓋空。旬日方散。目有重瞳。面列七星。形相奇特。秀出人表。因入寺禮佛。見僧如故知。歸白父母。愿求出家。父母許為僧。后持戒精嚴。學通三藏。遊方契旨于希運。諸方歸慕。咸以尊宿稱。后居開元。恒織蒲鞋。資以養母。故復有陳蒲鞋之稱。巢寇入境。明標大草屨于城門。巢欲棄之。竭力不能舉。嘆曰。睦州有大聖人。舍城而去。
(癸卯)崇信禪師傳法宣鑒
【現代漢語翻譯】 現代漢語譯本 前往龍潭（地名）。到了法堂，鑒禪師說：『久仰龍潭（地名）大名，及至到來，潭水不見，龍也不現。』崇信禪師在屏風後現身說：『你親自到了龍潭（地名）。』鑒禪師無語，於是留在此處。
○ 白居易居士參拜道林禪師
白居易，出任杭州太守。長慶二年（822年），入山拜謁道林禪師，見道林禪師棲身於樹巢之上，問道：『禪師住的地方甚是危險。』道林禪師說：『太守的處境更加危險。』白居易說：『我身居要職，鎮守江山，有何危險？』道林禪師說：『薪火相交，識性不停，這難道不危險嗎？』白居易又問：『如何是佛法大意？』道林禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲孩童也懂得這麼說。』道林禪師說：『三歲孩童雖說得出，八十歲老人卻做不到。』白居易又以偈語問道：『特意進入空門詢問苦空之理，斗膽向禪師請教禪宗之事。是當夢境是虛浮的人生，還是虛浮的人生是夢境？』道林禪師回答說：『來時無跡，去時無蹤，去與來時本是相同。何須再問人生之事，只此人生便在夢中。』白居易行禮後退下。
○ 希運禪師傳法道明
道明，是江南陳氏的後代。出生時紅光滿屋，祥雲覆蓋天空，數日後才消散。他雙目有重瞳，面有七星排列，形貌奇特，超出常人。一次入寺禮佛，見到僧人如同見到故人。回家告訴父母，希望出家。父母應允他做了僧人。之後持戒精嚴，學通三藏。遊歷四方時，在希運禪師處領悟了禪旨。各方人士都歸慕他，都以『尊宿』稱呼他。後來居住在開元寺，常織蒲鞋，用以贍養母親，所以又被稱為『陳蒲鞋』。巢寇（黃巢）入侵，道明將大草鞋掛在城門上，黃巢想要拿走它，竭盡全力也無法舉起。感嘆道：『睦州有大聖人。』於是放棄攻城離去。
（癸卯年）崇信禪師傳法宣鑒
【English Translation】 English version Went to Longtan (place name). Arriving at the Dharma hall, Jian (name of the Zen master) said, 'I have long admired Longtan (place name), but now that I have arrived, the pool is not seen, and the dragon is not present.' Chongxin (name of the Zen master) showed himself from behind the screen and said, 'You have personally arrived at Longtan (place name).' Jian (name of the Zen master) was speechless and stayed there.
○ Layman Bai Juyi Visits Zen Master Daolin
Bai Juyi, appointed as the governor of Hangzhou. In the second year of Changqing (822 AD), he entered the mountain to visit Zen Master Daolin, and saw Daolin living in a bird's nest on a tree. He asked, 'Zen Master, your dwelling place is very dangerous.' Daolin said, 'The governor's situation is even more dangerous.' Bai Juyi said, 'I hold an important position, guarding the country, what danger is there?' Daolin said, 'The interaction of fuel and fire, the unceasing of consciousness, is this not dangerous?' Bai Juyi then asked, 'What is the great meaning of the Buddha-dharma?' Daolin said, 'Do no evil, practice all good.' Bai Juyi said, 'Even a three-year-old child understands this.' Daolin said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi then asked in verse, 'Specially entering the empty gate to inquire about suffering and emptiness, I dare to ask the Zen master about Zen matters. Should we consider dreams as fleeting life, or is fleeting life a dream?' Daolin replied, 'Coming without a trace, going without a trace, going and coming are the same. Why ask about fleeting life, this fleeting life is but a dream.' Bai Juyi bowed and withdrew.
○ Zen Master Xiyun Transmits the Dharma to Daoming
Daoming was a descendant of the Chen family of Jiangnan. At birth, the room was filled with red light, and auspicious clouds covered the sky, dispersing after several days. He had double pupils and seven stars on his face, his appearance was unique and outstanding. Once, when entering a temple to worship the Buddha, he saw the monks as if seeing old friends. He returned home and told his parents, wishing to become a monk. His parents allowed him to become a monk. Afterwards, he strictly observed the precepts and mastered the Three Pitakas. While traveling, he attained enlightenment under Zen Master Xiyun. People from all directions admired him and called him 'Venerable Elder'. Later, he lived in Kaiyuan Temple, often weaving rush sandals to support his mother, so he was also called 'Chen Rush Sandals'. When the Chao rebels (Huang Chao) invaded, Daoming hung large straw sandals on the city gate. Huang Chao wanted to take them away, but could not lift them with all his strength. He sighed, 'Muzhou has a great sage.' So he abandoned the siege and left.
(Year Guimao) Zen Master Chongxin Transmits the Dharma to Xuanjian
宣鑒。參崇信。一夕侍立次。信曰。更深何不下去。鑒便揭簾而出。見外面黑。卻回曰。門外黑。信點紙燭。度與鑒。鑒擬接。信便吹滅。鑒豁然大悟。便禮拜。信曰。子見個甚麼。鑒曰。某甲從今後去。更不疑天下老和尚舌頭也。至來日。信升座曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上立。吾道去在。鑒遂取疏鈔於法堂前。舉火炬曰。窮諸玄辨。若一毫置於太虛。竭世樞機。似一滴。投于巨壑。遂焚之。
○東寺如會禪師入寂(馬祖一法嗣)
如會。住湖南東寺。學徒甚眾。僧堂床榻。為之陷折。時稱折床會。相國崔群出為湖南觀察使。見會。問曰。師以何得。曰見性得。時會方病眼。群曰。既云見性。其柰眼何。曰見性非眼。眼病何害。群稽首謝之。長慶三年八月十九日。歸寂。壽八十。謚傳明。塔曰永際。
○宣鑒謁靈祐禪師
宣鑒。禮辭崇信。直抵溈山。挾復子。上法堂。從西顧東。從東顧西。顧視方丈曰。有么有么。靈祐坐次。殊不顧盻。鑒曰。無無便出。至門首乃曰。雖然如此。也不得草草。遂具威儀。再入相見。才跨門。提起坐具曰。和尚。祐擬取拂子。鑒便喝。拂袖而出。祐至晚。問首座。今日新到僧何在。座曰。當時背卻法堂。著草
【現代漢語翻譯】 現代漢語譯本 宣鑒禪師參訪崇信禪師。一天晚上，他侍立在崇信禪師身旁。崇信禪師說：『夜深了，為何還不下去休息？』宣鑒禪師便揭開簾子走出去，看到外面一片漆黑，又回來稟告說：『門外一片漆黑。』崇信禪師點燃一支蠟燭，遞給宣鑒禪師。宣鑒禪師剛要接，崇信禪師便吹滅了蠟燭。宣鑒禪師豁然大悟，便禮拜。崇信禪師問：『你見到了什麼？』宣鑒禪師說：『我從今以後，再也不懷疑天下老和尚的舌頭了。』到了第二天，崇信禪師升座說法，說：『大眾中有一個人，牙齒像劍樹一樣鋒利，口像血盆一樣可怕，即使被打一棒也不會回頭。他日必定能在孤峰頂上屹立，我的道就在那裡。』宣鑒禪師於是把經書註解拿到法堂前，舉起火炬說：『窮盡一切玄妙的辯論，就像一根毫毛放置在太空中一樣渺小；竭盡世間一切重要的機樞，就像一滴水投入巨大的山谷一樣微不足道。』於是將經書註解焚燒了。
○ 東寺如會禪師圓寂（馬祖（Mazu）一法嗣）
如會禪師，住在湖南東寺，門下弟子眾多，僧堂的床榻都被壓塌折斷，當時被稱為『折床會』。相國崔群出任湖南觀察使，會見了如會禪師，問道：『禪師您以什麼得道？』如會禪師說：『見性得道。』當時如會禪師正患眼疾，崔群說：『既然說見性，那眼睛又有什麼用呢？』如會禪師說：『見性並非用眼睛，眼睛有病又有什麼妨礙呢？』崔群稽首拜謝。長慶三年（823年）八月十九日，如會禪師圓寂，享年八十歲，謚號『傳明』，塔名『永際』。
○ 宣鑒禪師拜謁靈祐（Lingyou）禪師
宣鑒禪師，告別崇信禪師，直接前往溈山（Weishan）。他揹著行囊，登上法堂，從西向東看，又從東向西看，顧視方丈，說：『有嗎？有嗎？』靈祐禪師正在禪坐，完全不理睬他。宣鑒禪師說：『沒有，沒有。』便走了出去。走到門口，又說：『雖然如此，也不能草率。』於是整理好儀容，再次進去拜見。剛跨進門，提起坐具說：『和尚。』靈祐禪師想要拿拂塵，宣鑒禪師便大喝一聲，拂袖而去。靈祐禪師到了晚上，問首座：『今天新來的僧人在哪裡？』首座說：『當時背對著法堂，到草地裡去了。』
【English Translation】 English version Xuanjian (宣鑒) visited Chongxin (崇信). One night, he was standing beside Chongxin. Chongxin said, 'It's late, why don't you go down to rest?' Xuanjian then lifted the curtain and went out, seeing it was dark outside, he returned and said, 'It's dark outside the door.' Chongxin lit a candle and handed it to Xuanjian. As Xuanjian was about to take it, Chongxin blew it out. Xuanjian suddenly had a great realization and bowed. Chongxin asked, 'What did you see?' Xuanjian said, 'From now on, I will no longer doubt the tongues of the old monks in the world.' The next day, Chongxin ascended the seat and said, 'Among you there is a man with teeth like sword trees and a mouth like a blood basin, who will not turn back even if struck with a staff. In the future, he will stand on the peak of a solitary mountain, and my Dao (道) will be there.' Xuanjian then took the commentaries on the scriptures in front of the Dharma hall, raised a torch and said, 'Exhausting all profound arguments is like placing a hair in the void; exhausting all the important mechanisms of the world is like dropping a drop of water into a huge ravine.' Then he burned the commentaries.
○ Chan Master Ruhui (如會) of Dongsi (東寺) Temple passed away (a Dharma heir of Mazu (馬祖))
Ruhui lived in Dongsi Temple in Hunan, and had many disciples. The beds in the monks' hall were collapsed and broken, and he was known as 'Bed-Breaking Hui'. Prime Minister Cui Qun (崔群) was appointed as the Inspector of Hunan, and met with Ruhui, asking, 'Master, how did you attain enlightenment?' Ruhui said, 'By seeing the nature.' At that time, Ruhui was suffering from eye disease, and Cui Qun said, 'Since you say you see the nature, what is the use of the eyes?' Ruhui said, 'Seeing the nature is not with the eyes, what harm is there in having eye disease?' Cui Qun bowed and thanked him. On the nineteenth day of the eighth month of the Changqing (長慶) year three (823 AD), Ruhui passed away, at the age of eighty. He was given the posthumous title 'Chuanming (傳明)', and the pagoda was named 'Yongji (永際)'.
○ Xuanjian (宣鑒) visits Chan Master Lingyou (靈祐)
Xuanjian bid farewell to Chongxin and went straight to Weishan (溈山). He carried his bag and ascended the Dharma hall, looking from west to east, and from east to west, looking around the abbot's room, saying, 'Is there? Is there?' Lingyou was sitting in meditation, completely ignoring him. Xuanjian said, 'No, no.' and went out. At the door, he said, 'Even so, it should not be done carelessly.' So he tidied his robes and went in to see him again. As soon as he crossed the threshold, he raised his sitting mat and said, 'Venerable.' Lingyou was about to take his whisk, Xuanjian shouted and left with a flick of his sleeve. In the evening, Lingyou asked the head monk, 'Where is the newly arrived monk today?' The head monk said, 'At that time, he turned his back on the Dharma hall and went to the grass.'
鞋出去也。祐曰。此子已後向孤峰頂上。盤結草菴。呵佛罵祖去在。
(甲辰)鳥窠道林禪師入寂(徑山欽法嗣)
道林棲止。鳥窠名聞諸方。長慶四年二月十日。告侍者曰。吾今報盡。言訖坐亡。壽八十四。臘六十三。
○丹霞天然禪師入寂(石頭遷法嗣)
天然。住丹霞。有曾到參。于山下見然。便問。丹霞山向甚麼處去。然指山曰。青黯黯處。曰莫只這個便是么。然曰。真師子兒。一撥便轉。長慶四年六月二十三日。告門人曰。備湯沐浴。吾欲行矣。乃頂笠䇿杖。受履垂一足未及地而化。壽八十六。來謚智通。塔號妙覺。
○神贊禪師住古靈
神贊。福州人。于本州大中寺受業。後行腳。遇百丈開悟。卻回受業本師。問曰。汝離吾在外。得何事業。贊曰。並無事業。遂遣執役。一日因澡身。命贊去垢。贊乃拊背曰。好所佛堂。而佛不聖。本師回首視之。贊曰。佛雖不聖。且能放光。本師又一日在窗下看經。蜂子投窗紙求出。贊睹之曰。世界如許廣闊。不肯出鉆他故紙驢年去。遂有偈曰。空門不肯出。投窗也太癡。百年鉆故紙。何日出頭時。本師置經。問曰。汝行腳遇何人。吾前後見汝發言異常。贊曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。本師於是告眾致齋。請贊說
【現代漢語翻譯】 現代漢語譯本： 僧人鞋子出去了。祐禪師說：『這個僧人以後會到孤峰頂上，盤結草菴，呵斥佛，謾罵祖師。』
（甲辰年（824））鳥窠道林禪師圓寂（徑山欽的法嗣）
道林禪師居住在鳥窠，名聲傳遍各地。長慶四年（824）二月十日，告訴侍者說：『我如今報盡了。』說完就坐化圓寂。享年八十四歲，僧臘六十三年。
丹霞天然禪師圓寂（石頭遷的法嗣）
天然禪師，住在丹霞山。有僧人曾經來參拜，在山下見到天然禪師，便問：『丹霞山往什麼地方去？』天然禪師指著山說：『青黯黯的地方。』僧人說：『莫非就是這個嗎？』天然禪師說：『真是獅子之子，一撥就轉。』長慶四年（824）六月二十三日，告訴門人說：『準備熱水沐浴，我要走了。』於是頭戴斗笠，手持枴杖，抬起一隻腳還沒來得及落地就圓寂了。享年八十六歲。後來謚號為智通，塔號為妙覺。
神贊禪師住在古靈
神贊禪師，福州人。在本州的大中寺出家。後來行腳，遇到百丈禪師開悟。又回到出家受業的本師處。本師問：『你離開我在外，得到什麼事業？』神贊禪師說：『並沒有什麼事業。』於是本師讓他執役。一天，本師洗澡，命神贊禪師去污垢。神贊禪師就拍著本師的背說：『好一座佛堂，只是佛不聖。』本師回頭看他。神贊禪師說：『佛雖然不聖，但還能放光。』本師又有一天在窗下看經，一隻蜜蜂撞到窗紙上想飛出去。神贊禪師看到后說：『世界如此廣闊，不肯出去，卻鉆這故紙，要到驢年才能出去。』於是作偈說：『空門不肯出，投窗也太癡。百年鉆故紙，何日出頭時。』本師放下經書，問：『你行腳遇到什麼人？我前後見你發言異常。』神贊禪師說：『我蒙百丈和尚指了個歇腳的地方，現在想報答您的慈德罷了。』本師於是告訴大眾準備齋飯，請神贊禪師說法。
【English Translation】 English version: The monk's shoes went out. Chan Master You said, 'This monk will later go to the top of a solitary peak, build a thatched hut, scold the Buddha, and curse the Patriarchs.'
(Jiachen Year (824)) Chan Master Daolin of Bird's Nest (Niaoke) entered Nirvana (Dharma successor of Qin of Jingshan)
Chan Master Daolin resided in Bird's Nest, and his name was known everywhere. On the tenth day of the second month of the fourth year of Changqing (824), he told his attendant, 'My retribution is now exhausted.' After saying this, he sat and passed away. He lived to be eighty-four years old, with sixty-three years as a monk.
Chan Master Tianran of Danxia entered Nirvana (Dharma successor of Qian of Shitou)
Chan Master Tianran lived in Danxia Mountain. A monk once came to visit and saw Chan Master Tianran at the foot of the mountain. He asked, 'Where does Danxia Mountain go?' Chan Master Tianran pointed to the mountain and said, 'The dark green place.' The monk said, 'Could it be just this?' Chan Master Tianran said, 'Truly a lion's cub, it turns with a single push.' On the twenty-third day of the sixth month of the fourth year of Changqing (824), he told his disciples, 'Prepare hot water for bathing, I am about to leave.' Then he put on his bamboo hat, held his staff, and raised one foot but had not yet touched the ground when he passed away. He lived to be eighty-six years old. Later, he was posthumously named Zhitong, and his pagoda was named Miaojue.
Chan Master Shenzan lived in Guling
Chan Master Shenzan was a native of Fuzhou. He became a monk at the Dazhong Temple in his prefecture. Later, he traveled around and was enlightened by Chan Master Baizhang. He returned to his original teacher who had tonsured him. The teacher asked, 'What have you gained while away from me?' Chan Master Shenzan said, 'I have gained nothing.' So the teacher had him perform duties. One day, the teacher was bathing and ordered Chan Master Shenzan to remove the dirt. Chan Master Shenzan patted the teacher's back and said, 'What a fine Buddha hall, but the Buddha is not holy.' The teacher turned to look at him. Chan Master Shenzan said, 'Although the Buddha is not holy, he can still emit light.' Another day, the teacher was reading a sutra by the window, and a bee was hitting the window paper trying to get out. Chan Master Shenzan saw this and said, 'The world is so vast, yet it refuses to leave and drills into this old paper; it will take until the year of the donkey to get out.' So he composed a verse saying: 'The empty gate refuses to exit, throwing itself at the window is too foolish. For a hundred years drilling old paper, when will it get out?' The teacher put down the sutra and asked, 'Whom did you meet on your travels? I have seen your words are unusual.' Chan Master Shenzan said, 'I was fortunate to have Chan Master Baizhang point out a resting place, and now I want to repay your kindness.' The teacher then told the assembly to prepare a vegetarian meal and invited Chan Master Shenzan to speak.
法。贊乃登座。舉唱百丈門風曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。本師于言下感悟曰。何期垂老得聞極則事。贊后住本州古靈。聚徒數載。臨遷化。剃浴聲鐘。告眾曰。汝等諸人。還識無聲三昧否。眾曰不識。贊曰。汝等靜聽。莫別思惟。眾皆側聆。贊儼然順寂。
(丙午)希運禪師傳法義玄
義玄。曹州南華刑氏子。幼負出塵之志。及落髮進具。便慕禪宗。初在黃檗希運會下。行業純一。時道明為第一座。問玄曰。上座在此多少時。曰三年。明曰。曾參問否。曰不曾參問。不知問個甚麼。明曰。何不問堂頭和尚。如何是佛法的的大意。玄便去。問聲未絕。運便打玄下來。明曰。問話作么生。曰義玄問聲未絕。和尚便打。玄不曉。明曰。但更去問。玄又問。運又打。如是三度問。三度被打。乃謂明曰。蚤承激勸問法。累蒙和尚賜棒。自恨障緣。不領深旨。今且辭去。明曰。汝若去。須辭和尚。玄禮拜退。明先到運處曰。問話上座。雖是後生。卻甚奇特。若來辭。愿方便接伊。已后為一株大樹。覆蔭天下人去在。玄來日辭運。運曰。不須他去。祇往高安灘頭。參大愚。必為汝說。玄到大愚。愚曰。甚處來。曰黃檗來。愚曰。黃檗有何言句。曰某甲三
【現代漢語翻譯】 現代漢語譯本： 法贊禪師於是登座，舉唱百丈懷海禪師的宗風說：『靈光獨自照耀，完全脫離了根塵的束縛。本體顯露出真常的本性，不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如不動的佛。』本師（指義玄）在法贊禪師的言語下有所感悟，說：『哪裡想到老了還能聽到如此精妙的道理！』法贊禪師後來住在本州的古靈寺，聚集徒眾數年。臨近圓寂時，剃髮沐浴，敲鐘，告訴大眾說：『你們這些人，還認識無聲三昧嗎？』大眾說不認識。法贊禪師說：『你們安靜地聽，不要另外思索。』眾人都側耳傾聽，法贊禪師安詳地圓寂了。
（唐宣宗大中元年，公元847年）希運禪師傳法給義玄禪師
義玄禪師，是曹州南華縣刑氏的兒子。從小就懷有出世的志向。等到剃髮受戒后，便仰慕禪宗。起初在黃檗希運禪師的門下，修行純正專一。當時道明擔任第一座（寺院中的首座）。道明問義玄說：『上座你在這裡多久了？』義玄說：『三年了。』道明說：『曾經參問過嗎？』義玄說：『不曾參問過。不知道該問些什麼。』道明說：『為什麼不問堂頭和尚，什麼是佛法的大意呢？』義玄便去了，話音未落，希運禪師便打了他下來。道明問：『你問了什麼話？』義玄說：『義玄我話音未落，和尚便打。我不明白。』道明說：『你再去問問。』義玄又去問，希運禪師又打。像這樣問了三次，打了三次。於是對道明說：『早先承蒙您激勵勸導我問法，多次蒙受和尚賜予棒打。我自恨有業障因緣，不能領會深奧的旨意，現在暫且告辭離去。』道明說：『你如果要走，必須向和尚告辭。』義玄禮拜退下。道明先到希運禪師那裡說：『問話的這位上座，雖然年輕，卻非常奇特。如果他來告辭，希望您方便接引他，以後他會成為一棵大樹，庇廕天下人的。』義玄第二天向希運禪師告辭，希運禪師說：『不必去別的地方，只去高安灘頭，參訪大愚禪師，他一定會為你開示。』義玄到了大愚禪師那裡，大愚禪師問：『從哪裡來？』義玄說：『從黃檗禪師那裡來。』大愚禪師問：『黃檗禪師有什麼言句？』義玄說：『我問了三
【English Translation】 English version: Dhyana Master Zan then ascended the seat and chanted the style of Baizhang (Huaihai) Monastery, saying: 'The spiritual light shines alone, completely detached from the roots and dust. The substance reveals true constancy, not bound by words. The nature of mind is without defilement, originally perfectly complete. Just leave the deluded conditions, and you are the Thus Come One (Tathagata, meaning 'one who has thus come' or 'one who has thus gone').' The original teacher (referring to Yixuan) had an epiphany upon hearing Dhyana Master Zan's words, saying: 'Who would have thought that in my old age I would hear such profound matters!' After this, Dhyana Master Zan resided at Guling Monastery in this prefecture, gathering disciples for several years. Approaching his passing, he shaved, bathed, and rang the bell, telling the assembly: 'Do you all recognize the Samadhi of No Sound?' The assembly said they did not. Dhyana Master Zan said: 'Listen quietly, do not think separately.' The assembly all listened attentively, and Dhyana Master Zan serenely passed away.
(The first year of Dazhong during the reign of Emperor Xuanzong of Tang Dynasty, 847 AD) Dhyana Master Xiyun transmitted the Dharma to Yixuan
Dhyana Master Yixuan was the son of the Xing family of Nanhua County, Caozhou. From a young age, he harbored aspirations to transcend the world. After shaving his head and receiving the precepts, he admired the Chan school. Initially, he was under Dhyana Master Xiyun of Huangbo Monastery, practicing purely and diligently. At that time, Daoming was the first seat (the head seat in the monastery). Daoming asked Yixuan: 'How long have you been here, Venerable?' Yixuan said: 'Three years.' Daoming said: 'Have you ever inquired?' Yixuan said: 'I have never inquired. I don't know what to ask.' Daoming said: 'Why don't you ask the abbot, what is the great meaning of the Buddha-dharma?' Yixuan then went, and before he could finish his question, Xiyun struck him down. Daoming asked: 'What did you ask?' Yixuan said: 'Before I, Yixuan, could finish my question, the abbot struck me. I don't understand.' Daoming said: 'Just go and ask again.' Yixuan asked again, and Xiyun struck him again. He asked three times in this way, and was struck three times. Then he said to Daoming: 'I have long received your encouragement to inquire about the Dharma, and have repeatedly received the abbot's staff. I regret my karmic obstacles, and cannot comprehend the profound meaning. Now I will take my leave.' Daoming said: 'If you are going to leave, you must bid farewell to the abbot.' Yixuan bowed and withdrew. Daoming went to Xiyun first and said: 'The Venerable who asked the question, although young, is very remarkable. If he comes to bid farewell, I hope you will conveniently receive him. In the future, he will become a great tree, sheltering people under heaven.' Yixuan bid farewell to Xiyun the next day. Xiyun said: 'There is no need to go elsewhere, just go to the Tan Head of Gaoan and visit Dhyana Master Dayu, he will surely explain it to you.' Yixuan arrived at Dhyana Master Dayu's place, and Dhyana Master Dayu asked: 'Where do you come from?' Yixuan said: 'From Dhyana Master Huangbo's place.' Dhyana Master Dayu asked: 'What words does Dhyana Master Huangbo have?' Yixuan said: 'I asked three times'
度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡。問有過無過。玄于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道速道。玄于愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。玄乃辭回黃檗。運見便問。這漢來來去去。有甚了期。玄曰。祇為老婆心切。便人事了侍立。運問。甚處去來。玄曰。昨蒙和尚慈旨。令參大愚去來。運曰。大愚有何言句。玄舉前話。運曰。大愚老漢饒舌。待來痛與一頓。玄曰。說甚待來。即今便打。隨與運一掌。運曰。這風顛漢。來這裡。捋虎鬚。玄便喝。運喚侍者曰。引這風顛漢。參堂去。
○圭峰宗密禪師至京
宗密。果州何氏子。髫齔通明儒典。弱冠將赴舉。見道圓。遽落髮受具。一日讀圓覺經。感悟流涕。圓曰。此佛授汝耳。汝當大弘圓頓之教。因令遍參。謁荊南惟忠。忠曰。傳教人也。復謁洛陽神照。照曰。菩薩中人也。抵襄陽。得清涼澄觀華嚴疏。于病僧處。夙未經目。即為眾講說。聽者雲集。遂詣觀。執弟子禮。觀曰。毗盧華藏。能隨我游者。其汝乎。密預觀室。日臻玄奧。住鄠縣草堂。未幾住終南圭峰。太和年間。徴至都。
【現代漢語翻譯】 現代漢語譯本 玄前去請教大愚禪師佛法的大意。大愚禪師三次打他。玄不知道自己是有過錯還是沒有過錯。大愚禪師說：『黃檗禪師真是婆婆媽媽，如此用心良苦，是爲了讓你徹底明白。你卻又跑到我這裡來，問自己有沒有過錯。』玄在聽了這些話后，當下大悟，於是說：『原來黃檗禪師的佛法也沒有多少東西啊。』大愚禪師一把抓住玄，說：『你這尿床鬼，剛才還說自己有過錯沒過錯，現在卻說黃檗禪師的佛法沒有多少東西，你見到了什麼道理？快說快說！』玄在大愚禪師的肋下打了三拳。大愚禪師放開玄，說：『你的老師是黃檗禪師，與我無關。』玄於是告辭返回黃檗禪師處。黃檗禪師見到玄，便問：『這人來來回回，有什麼了結？』玄說：『只因爲禪師您婆婆媽媽，所以人事完畢后前來侍立。』黃檗禪師問：『你到哪裡去了？』玄說：『昨天蒙和尚您的慈悲旨意，讓我去參拜大愚禪師。』黃檗禪師問：『大愚禪師說了什麼話？』玄將之前的話說了出來。黃檗禪師說：『大愚老漢多嘴，等他來了一定要痛打他一頓。』玄說：『說什麼等他來，現在就打！』隨即給了黃檗禪師一掌。黃檗禪師說：『你這瘋癲漢，竟然敢到這裡來捋虎鬚！』玄便大喝一聲。黃檗禪師叫侍者說：『帶這瘋癲漢去參堂。』 ○ 圭峰宗密禪師到達京城 宗密禪師，是果州何氏之子。從小就精通儒家經典。二十歲時將要參加科舉考試，見到道圓禪師，於是剃髮出家受戒。有一天，他讀《圓覺經》，感動得流下眼淚。道圓禪師說：『這是佛親自傳授給你的啊，你應該大力弘揚圓頓之教。』於是讓他四處參學。他拜訪了荊南惟忠禪師，惟忠禪師說：『這是傳教之人啊。』又拜訪了洛陽神照禪師，神照禪師說：『這是菩薩中的人啊。』到達襄陽，得到清涼澄觀的《華嚴疏》。在一個生病的僧人那裡，之前從未見過此書，便為大眾講解，聽眾雲集。於是前往拜見澄觀，行弟子之禮。澄觀說：『能夠跟隨我遊歷毗盧遮那佛（Vairocana）的華藏世界（Avatamsaka），大概只有你了吧。』宗密禪師進入澄觀的房間，每天都更加深入玄妙的境界。他住在鄠縣的草堂，不久后又住在終南山的圭峰。唐太和年間（827-835），被徵召到都城。
【English Translation】 English version Xuan went to ask Great Fool (Da Yu) Chan master about the main idea of the Buddha-dharma. Great Fool hit him three times. Xuan didn't know whether he had made a mistake or not. Great Fool said, 'Huangbo (Huangbo) Chan master is so kind-hearted, putting in so much effort to help you understand thoroughly. Yet you come here to ask whether you have made a mistake or not.' Xuan, upon hearing these words, had a great enlightenment, and said, 'So Huangbo's Buddha-dharma doesn't have much to it.' Great Fool grabbed Xuan and said, 'You bed-wetting ghost, just now you were asking whether you had made a mistake or not, but now you say Huangbo's Buddha-dharma doesn't have much to it. What principle have you seen? Speak quickly!' Xuan punched Great Fool three times in the ribs. Great Fool let go of Xuan and said, 'Your teacher is Huangbo, it has nothing to do with me.' Xuan then bid farewell and returned to Huangbo. Huangbo saw Xuan and asked, 'This person coming and going, what is the end of it?' Xuan said, 'Only because you, Chan master, are so kind-hearted, so after finishing personal matters, I came to attend you.' Huangbo asked, 'Where did you go?' Xuan said, 'Yesterday I received your compassionate instruction to visit Great Fool.' Huangbo asked, 'What did Great Fool say?' Xuan repeated the previous conversation. Huangbo said, 'That old man Great Fool is too talkative, when he comes I will give him a good beating.' Xuan said, 'Why wait for him to come, I'll hit you now!' and immediately gave Huangbo a slap. Huangbo said, 'This crazy man, coming here to stroke the tiger's whiskers!' Xuan then shouted. Huangbo called to the attendant, 'Take this crazy man to the meditation hall.' ○ Chan Master Guifeng Zongmi Arrives in the Capital Zongmi was the son of the He family of Guozhou. From a young age, he was well-versed in Confucian classics. At the age of twenty, about to take the imperial examination, he met Dao Yuan Chan master, and then shaved his head and took the precepts. One day, he read the Perfect Enlightenment Sutra (Yuanjue Jing) and was moved to tears. Dao Yuan said, 'This is the Buddha personally transmitting it to you, you should greatly promote the perfect and sudden teaching.' So he was sent to study everywhere. He visited Jingnan Weizhong Chan master, who said, 'This is a person to transmit the teachings.' He also visited Luoyang Shenzhao Chan master, who said, 'This is a person among Bodhisattvas.' Arriving in Xiangyang, he obtained the Huayan Commentary of Qingliang Chengguan. At the place of a sick monk, having never seen the book before, he lectured on it for the masses, and listeners gathered. Then he went to visit Chengguan, performing the disciple's ceremony. Chengguan said, 'Who can follow me to travel in the Avatamsaka (Huazang) world of Vairocana (Piluzhena), it is probably you.' Zongmi entered Chengguan's room, and every day he became more deeply immersed in the profound and subtle realm. He lived in the thatched cottage in Huxian, and soon after lived in Guifeng of Zhongnan Mountain. During the Taihe era of the Tang Dynasty (827-835 CE), he was summoned to the capital.
天子而下悉歸慕參扣。相國斐休。獨稱入室。
(丁未)善信禪師入寂(馬祖一法嗣)
善信。隆興張氏子。參馬祖。密契心要。寶曆二年。居隨州大湖山側。時當亢旱。鄉人張武陵。具羊豕以祈湖龍。信見而悲之曰。害命濟命。重增乃罪。可且勿殺。少須三日。吾為爾祈。信即入山比之巖穴。宴坐冥禱。雷雨大作數月。武陵跡而求之。信方在好。遂施其山。興建精舍。丁未五月二十九日。語龍神曰。吾前以身代牲。輟汝血食。今捨身償汝。可享我肉。即引刀截右膝。復截左膝。門人奔持其刀。白液涌流。儼然入寂。
(戊申)良價參普愿禪師
良價。會稽俞氏子。幼歲從師。念心經。至無眼耳鼻舌身意處。忽以手捫面門。問師曰。某甲有眼耳鼻舌等。何經言無。其師駭然曰。吾非汝師。即指往五泄。禮靈默披剃。年二十一。受具戒。游友。路逢二婆擔水。價索水飲。婆曰。水不妨飲。婆有一問。須先問過。且道水具幾塵。價曰。不具諸塵。婆曰。去母污我水擔。遂首謁普愿。值馬祖諱辰修齋。愿問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。價出曰。待有伴即來。愿曰。此子雖後生。甚堪雕琢。價曰。和尚莫壓良為賤。
○良價參龍山
良價。與僧密行腳。見溪流菜葉
【現代漢語翻譯】 現代漢語譯本 天子以下的人都傾慕、參與並請教善信禪師。宰相斐休，獨自稱讚善信禪師已達到『入室』的境界（指對佛法領悟極深）。
（丁未年(827年)）善信禪師圓寂（他是馬祖道一的法嗣）。
善信，是隆興人張氏之子。他參拜馬祖道一，秘密地領悟了心要。寶曆二年(826年)，居住在隨州大湖山旁。當時正值大旱，鄉人張武陵準備了豬羊來祈求湖龍降雨。善信禪師看到后悲憫地說：『用殺害生命的方式來救助生命，只會加重罪孽。可以暫時不要殺生，給我三天時間，我來為你們祈禱。』善信禪師隨即進入山中，在巖洞中靜坐冥思祈禱。不久雷雨大作，持續了數月。張武陵尋找到善信禪師，看到他正在禪定中，於是將這座山施捨出來，興建精舍。丁未年(827年)五月二十九日，善信禪師對龍神說：『我之前用身體代替牲畜，停止了你們的血食。現在我捨棄身體來償還你們，可以享用我的肉。』說完，就拿起刀砍斷了自己的右膝，又砍斷了左膝。弟子們奔過來奪下他的刀，這時白色的液體涌流而出，善信禪師安詳地圓寂了。
（戊申年(828年)）良價禪師參拜普愿禪師
良價，是會稽人俞氏之子。年幼時跟隨老師學習，唸誦《心經》。當唸到『無眼耳鼻舌身意』時，忽然用手觸控自己的面部，問老師說：『我明明有眼耳鼻舌等，為什麼經書上說沒有呢？』他的老師非常驚訝地說：『我不是你的老師。』隨即指引他前往五泄山，拜見靈默禪師並剃度出家。二十一歲時，受具足戒。遊歷時，在路上遇到兩位老婦人挑水。良價禪師向她們要水喝，老婦人說：『水可以給你喝，但我有一個問題，需要先問過你。請問這水中具有幾種塵？』良價禪師說：『不具諸塵。』老婦人說：『走開，不要弄髒我的水。』於是良價禪師首先去拜見普愿禪師。正趕上普愿禪師為紀念馬祖道一忌日而設齋。普愿禪師問大家說：『明天是馬祖道一的忌日，不知馬祖道一還會來嗎？』大家都無言以對。良價禪師站出來說：『等待有伴的時候就來。』普愿禪師說：『這孩子雖然年輕，但很有潛力。』良價禪師說：『和尚不要把好人當成賤人。』
○良價禪師參拜龍山
良價禪師，與一位僧人一起徒步行腳，看到溪流中有菜葉漂浮。
【English Translation】 English version From the emperor down, everyone admired, participated in, and consulted Zen Master Shanshin. Prime Minister Pei Xiu alone praised Zen Master Shanshin for having reached the state of 'entering the room' (meaning a very deep understanding of Buddhism).
(Dingwei year (827 AD)) Zen Master Shanshin passed away (he was a Dharma successor of Mazu Daoyi).
Shanshin was the son of the Zhang family of Longxing. He visited Mazu Daoyi and secretly understood the essentials of the mind. In the second year of Baoli (826 AD), he lived next to Mount Dahu in Suizhou. At that time, there was a severe drought, and villager Zhang Wuling prepared pigs and sheep to pray to the lake dragon for rain. Zen Master Shanshin saw this and said with compassion: 'Using the killing of life to save life will only increase sins. You can temporarily refrain from killing, give me three days, and I will pray for you.' Zen Master Shanshin then entered the mountain and sat in meditation in a cave to pray. Soon, there was a heavy rain that lasted for several months. Zhang Wuling found Zen Master Shanshin and saw him in meditation, so he donated the mountain to build a monastery. On the twenty-ninth day of the fifth month of Dingwei year (827 AD), Zen Master Shanshin said to the dragon god: 'I previously used my body to replace livestock, stopping your blood meals. Now I give up my body to repay you, you can enjoy my flesh.' After speaking, he took a knife and cut off his right knee, and then cut off his left knee. The disciples rushed to take his knife, and white liquid flowed out. Zen Master Shanshin passed away peacefully.
(Wushen year (828 AD)) Zen Master Liangjie visited Zen Master Puyuan
Liangjie was the son of the Yu family of Kuaiji. As a child, he followed a teacher to study and recited the Heart Sutra. When he recited 'no eye, ear, nose, tongue, body, mind,' he suddenly touched his face with his hand and asked the teacher: 'I clearly have eyes, ears, nose, tongue, etc., why does the scripture say there are none?' His teacher was very surprised and said: 'I am not your teacher.' He then directed him to Mount Wuxie to see Zen Master Lingmo and become a monk. At the age of twenty-one, he received the full precepts. While traveling, he met two old women carrying water on the road. Zen Master Liangjie asked them for water to drink. The old woman said: 'You can drink the water, but I have a question that needs to be asked first. Please tell me, how many dusts does this water contain?' Zen Master Liangjie said: 'It does not contain any dusts.' The old woman said: 'Go away, don't dirty my water.' So Zen Master Liangjie first went to visit Zen Master Puyuan. He arrived just as Zen Master Puyuan was holding a fast in memory of Mazu Daoyi's death anniversary. Zen Master Puyuan asked everyone: 'Tomorrow is Mazu Daoyi's death anniversary, I wonder if Mazu Daoyi will come?' Everyone was speechless. Zen Master Liangjie stood up and said: 'He will come when he has a companion.' Zen Master Puyuan said: 'This child is young, but he has great potential.' Zen Master Liangjie said: 'Monk, don't treat a good person as a lowly person.'
○ Zen Master Liangjie visits Mount Longshan
Zen Master Liangjie, walking with a monk, saw vegetable leaves floating in a stream.
。價曰。深山無人。因何有菜隨流。莫有道人居否。乃相與撥草溪行。五七里間。忽見一老僧羸形異貌。價與密放下行李。問訊老僧曰。此山無路。阇黎從何處來。價曰。無路且置。和尚從何而入。曰我不從雲水來。價曰。和尚住此山多少時耶。曰春秋不涉。價曰。和尚先住此。山先住。曰不知價曰。為甚麼不知。曰我不從人天來。價曰。和尚得何道理。便住此山。曰我見兩個泥牛斗入海。直至於今。絕訊息。價始具威儀。禮拜便問。如何是主中賓。曰青山覆白雲。曰價。如何是賓中主。曰長年不出戶。價曰。賓主相去幾何。曰長江水上波。價○。賓主相見有何說。曰清風拂白月。價辭退。老僧乃述偈曰。三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關又曰。一池荷葉衣無數。滿地松花食有餘。剛被世人知住處。又移茅屋入深居因。燒庵。不知所如。老僧即龍山。受心印于馬祖。又稱隱山。
○藥山惟儼禪師入寂(石頭遷法嗣)
惟儼。嘗一夜登山經行。忽云開見月。大笑一聲。應澧陽九十里許。居民盡謂東家。明晨迭相推問。直至藥山。徒眾曰。昨夜和尚山嵿大笑。李翱贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰嵿。月下披雲笑一聲。戊申十二月六日。臨示寂。叫
【現代漢語翻譯】 現代漢語譯本：價（人名）說：『深山裡沒有人，為什麼會有菜隨著水流下來？莫非有道人居住？』於是他們一起撥開草叢，沿著溪流走。走了五六里路，忽然看見一個老僧，形容憔悴，相貌奇異。價和密（人名）放下行李，向老僧問訊說：『這座山沒有路，阇黎（和尚）從哪裡來？』價說：『沒有路暫且不提，和尚從哪裡進去的？』老僧說：『我不從雲水而來。』價說：『和尚住在這山裡多久了？』老僧說：『春秋不涉。』價說：『是和尚先住在這裡，還是山先住在這裡？』老僧說：『不知道。』價說：『為什麼不知道？』老僧說：『我不從人天而來。』價說：『和尚得了什麼道理，便住在這山裡？』老僧說：『我見兩個泥牛斗入海，直到如今，絕無訊息。』價這才整肅衣冠，禮拜便問：『如何是主中賓？』老僧說：『青山覆白雲。』價問：『如何是賓中主？』老僧說：『長年不出戶。』價問：『賓主相去幾何？』老僧說：『長江水上波。』價問：『賓主相見有何說？』老僧說：『清風拂白月。』價辭退。老僧於是述說偈語：『三間茅屋從來住，一道神光萬境閑。莫把是非來辨我，浮生穿鑿不相關。』又說：『一池荷葉衣無數，滿地松花食有餘。剛被世人知住處，又移茅屋入深居。』因此燒了庵，不知去向。老僧就是龍山（地名），在馬祖（人名）處接受心印，又稱隱山（別稱）。 藥山惟儼禪師入寂（石頭遷（人名）的法嗣） 惟儼（人名），曾經一夜登山經行，忽然云開見月，大笑一聲，迴應澧陽（地名）九十里左右。居民都以為是東家（鄰居）。第二天早上互相詢問，一直問到藥山（地名）。徒眾說：『昨夜和尚在山頂大笑。』李翱（人名）贈詩說：『選得幽居愜野情，終年無送亦無迎。有時直上孤峰頂，月下披雲笑一聲。』戊申（唐文宗大和二年，828年）十二月六日，臨近示寂，叫道：
【English Translation】 English version: Jia (person's name) said, 'In the deep mountains, there is no one. Why are there vegetables flowing down the stream? Could it be that there are Taoists living here?' So they parted the grass and walked along the stream. After walking five or six li, they suddenly saw an old monk, emaciated and with strange features. Jia and Mi (person's name) put down their luggage and greeted the old monk, saying, 'This mountain has no path. Where did shamen (monk) come from?' Jia said, 'Let's put aside the matter of the path for now. Where did the monk enter from?' The old monk said, 'I did not come from clouds and water.' Jia said, 'How long has the monk lived in this mountain?' The old monk said, 'I don't keep track of the seasons.' Jia said, 'Did the monk live here first, or did the mountain live here first?' The old monk said, 'I don't know.' Jia said, 'Why don't you know?' The old monk said, 'I did not come from humans or gods.' Jia said, 'What principle did the monk attain to live in this mountain?' The old monk said, 'I saw two mud oxen fighting into the sea, and until now, there has been no news.' Jia then straightened his attire, bowed, and asked, 'What is the guest within the host?' The old monk said, 'Green mountains cover white clouds.' Jia asked, 'What is the host within the guest?' The old monk said, 'Living for years without leaving the house.' Jia asked, 'How far apart are the guest and the host?' The old monk said, 'Waves on the Yangtze River.' Jia asked, 'What is there to say when the guest and host meet?' The old monk said, 'A clear breeze brushes the white moon.' Jia took his leave. The old monk then recited a verse: 'Three thatched huts have always been my home, a single divine light makes myriad realms idle. Do not use right and wrong to judge me; worldly pursuits are unrelated.' He also said: 'A pond of lotus leaves provides countless clothes; pine flowers on the ground are more than enough to eat. Just as the world knows my dwelling place, I move my thatched hut deeper into seclusion.' Therefore, he burned the hermitage and disappeared. The old monk was Longshan (place name), who received the mind seal from Mazu (person's name), also known as Yinshan (another name). Zen Master Yaoshan Weiyan entered Nirvana (a Dharma heir of Shitou Qian (person's name)) Weiyan (person's name) once climbed a mountain for meditation one night. Suddenly, the clouds parted and he saw the moon. He laughed loudly, echoing about ninety li around Liyang (place name). The residents all thought it was their neighbor. The next morning, they asked each other until they reached Yaoshan (place name). The disciples said, 'Last night, the abbot laughed loudly on the mountain peak.' Li Ao (person's name) presented a poem, saying, 'Choosing a secluded residence satisfies my wild nature; throughout the year, there is no sending off or welcoming. Sometimes I go straight to the top of a solitary peak, and under the moon, I part the clouds and laugh aloud.' On the sixth day of the twelfth month of Wushen (Dahe 2nd year of Emperor Wenzong of Tang Dynasty, 828 AD), nearing Nirvana, he cried out:
曰。法堂倒。法堂倒。眾皆持柱撐之。儼舉手曰。子不會我意。乃曰。乘郵而行。及暮而息。未有久行而不息者。遂告寂。壽八十四。臘六十。敕謚弘道大師。塔曰化城。
○希運禪師記莂義玄
義玄。在黃檗。一日栽松次。希運曰。深山裡裁許多松。作甚麼。玄曰。一與山門作境致。二與後人作標榜。道了將钁頭。𡎺地三下。運曰。雖然如是。子已吃吾三十棒了也。玄又𡎺地三下。噓一噓。運曰。吾宗到汝。大興於世。一日為運馳書。到溈山時。慧寂作知客。接得書。便問。這個是黃檗底。那個是專使底。玄便掌。寂約住曰。老兄知是般事。便休。同去見靈祐。未幾辭祐歸。寂送出云。汝向後北去。有個住處。玄曰。豈有與么事。寂曰但去已后。有一人佐輔。老兄在此人。只是有頭無尾。有始無終。(懸記普化。玄後到鎮州。化已在彼。玄出世化實贊之)一日玄坐半夏。忽上黃檗山。見運看經。玄曰。將謂是個人。元來是唵黑豆老和尚。住數日乃辭。運曰。汝破夏來。何不終夏去。玄曰。某甲暫來。禮拜和尚。運便打趁令去。玄行數里。疑此事。卻回。終夏后。又辭運。運曰。甚處去。玄曰。不是河南。便歸河北。運便打。玄約住與一掌。運大笑乃喚侍者。將百丈先師禪板幾案來。玄曰。侍者將火來。
【現代漢語翻譯】 現代漢語譯本： （僧人）問道：『法堂倒塌了，法堂倒塌了！』 眾人都扶著柱子支撐它。 義儼舉起手說：『你們不明白我的意思。』 於是說：『乘坐驛車趕路，到傍晚就休息，沒有長久趕路而不休息的。』 於是圓寂，享年八十四歲，僧臘六十。 皇帝敕封謚號為『弘道大師』，塔名為『化城』。
○ 希運禪師為義玄所作的記莂
義玄在黃檗山時，有一天正在栽松樹。 希運說：『在深山裡栽這麼多松樹，做什麼用？』 義玄說：『一是為山門增添景緻，二是為後人樹立榜樣。』 說完拿起鋤頭，在地上用力鋤了三下。 希運說：『即使這樣，你已經吃了我三十棒了。』 義玄又在地上用力鋤了三下，然後噓了一口氣。 希運說：『我的宗派傳到你這裡，將會大大興盛於世。』 有一天，義玄為希運送信，到溈山時，慧寂擔任知客，接到信后，便問：『這個是黃檗的信，還是專使的信？』 義玄便打了他一掌。 慧寂攔住他說：『老兄知道是這件事，就算了吧。』 一起去拜見靈祐。 不久，義玄向靈祐告辭返回。 慧寂送他出門，說：『你以後會向北去，有個住處。』 義玄說：『哪有這樣的事？』 慧寂說：『只管去，以後會有一個人佐助你。 老兄在這個人那裡，只是有頭無尾，有始無終。』（預言普化（Pǔ Huà））。 義玄後來到了鎮州，普化已經在那裡了。 義玄出世弘法，普化確實贊助了他。 有一天，義玄坐著度過半夏。 忽然上了黃檗山，看見希運在看經。 義玄說：『我以為是個什麼人，原來是唵黑豆老和尚。』 住了幾天就告辭。 希運說：『你破夏而來，為什麼不待到夏末再走？』 義玄說：『我只是暫時來禮拜和尚。』 希運便打他，趕他走。 義玄走了幾里路，對這件事感到疑惑，又返回來，待到夏末後，又向希運告辭。 希運問：『去哪裡？』 義玄說：『不是河南，便回河北。』 希運便打他。 義玄攔住他，還了他一掌。 希運大笑，於是叫侍者，將百丈先師的禪板幾案拿來。 義玄說：『侍者，拿火來！』
【English Translation】 English version: (The monk) said: 'The Dharma hall is collapsing, the Dharma hall is collapsing!' Everyone was holding the pillars to support it. Yi Yan raised his hand and said, 'You don't understand my meaning.' Then he said, 'Traveling by post and resting at dusk, there is no one who travels for a long time without rest.' Then he passed away peacefully, at the age of eighty-four, with sixty years of monastic life. The emperor bestowed the posthumous title 'Great Master Hongdao', and the pagoda was named 'Huacheng (City of Transformation)'.
○ Chan Master Xiyun's Endorsement for Yixuan
When Yixuan was at Huangbo Mountain, he was planting pine trees one day. Xiyun said, 'What are you doing planting so many pine trees in the deep mountains?' Yixuan said, 'Firstly, to add scenery to the mountain gate, and secondly, to set an example for future generations.' After saying that, he picked up the hoe and struck the ground three times forcefully. Xiyun said, 'Even so, you have already received thirty blows from me.' Yixuan struck the ground three more times forcefully, then sighed. Xiyun said, 'My sect will greatly flourish in the world through you.' One day, Yixuan was delivering a letter for Xiyun. When he arrived at Weishan, Huiji was serving as the guest prefect. After receiving the letter, he asked, 'Is this from Huangbo, or from the special envoy?' Yixuan slapped him. Huiji stopped him and said, 'Brother, if you know it's this kind of matter, then let it be.' Together they went to see Lingyou. Not long after, Yixuan bid farewell to Lingyou and returned. Huiji saw him off and said, 'You will go north in the future and have a place to stay.' Yixuan said, 'How could there be such a thing?' Huiji said, 'Just go, and later there will be someone to assist you. Brother, with this person, it will just be a head without a tail, a beginning without an end.' (A prediction about Puhua (普化)). Later, Yixuan arrived in Zhenzhou, and Puhua was already there. When Yixuan came into the world to propagate the Dharma, Puhua indeed supported him. One day, Yixuan was sitting through the midsummer. Suddenly, he went up Huangbo Mountain and saw Xiyun reading the scriptures. Yixuan said, 'I thought he was someone special, but it turns out he's just an old monk mumbling about black beans.' After staying for a few days, he bid farewell. Xiyun said, 'You came after the summer retreat had begun, why don't you stay until the end of summer?' Yixuan said, 'I just came to pay my respects to the abbot.' Xiyun then hit him and chased him away. Yixuan walked for a few miles, feeling doubtful about this matter, and returned. After staying until the end of summer, he bid farewell to Xiyun again. Xiyun asked, 'Where are you going?' Yixuan said, 'Not Henan, but back to Hebei.' Xiyun then hit him. Yixuan stopped him and returned a palm strike. Xiyun laughed loudly and then called the attendant to bring the meditation board and desk of the former teacher Baizhang. Yixuan said, 'Attendant, bring the fire!'
運曰。不然。子但將去已后。坐斷天下人舌頭去在。
(己酉)善會參德誠禪師
德誠。蜀東武信人。得法后。謂宗智曇晟曰。公等各據一方。建立藥山宗旨。予率性疏野。惟好山水。樂情自遣。無所能也。他日知我所止之處。有靈利座主。指一個來。或堪琢磨。將授平生所得。以報先師之恩。遂分。攜至嘉禾。上一小舟。常泛吳江朱涇。日以綸釣舞棹。隨緣而度。以接往來。時人號為船子和尚。一而泊舟岸邊閑坐。有官人問曰。如何是日用事。誠豎起橈子曰會么。官人曰不會。誠曰。撥棹清波。金鱗罕遇。又杏山洪嘗問誠曰。如何是道。誠曰。一亙晴空絕點云。十分清澹廓如秋。洪曰。恁么則溢目自全彰。清波無透露。誠曰。霜天月白江澄練。堪笑游魚常自迷。洪不契。誠舞棹撥船而去。有善會者。廣州廖氏子。初參石樓。住京口鶴林。一日宗智到鶴林。遇其上堂。僧問。如何是法身。會曰。法身無相。問如何是法眼。會曰。法眼無瑕。智不覺失笑。會遙見。便下座。問智曰。適來答這僧話。必有不是。致令上座失笑。不惜慈悲。望為說破。智曰。和尚一等出世。未有師在。某終不為說。可往華亭朱涇船子和尚處去。會曰。此人如何。智曰。此人上無片瓦蓋頭。下無錐地容足。若去當須易服。會乃依教
。直造朱涇。誠便問。大德住某寺。會曰。寺則不住。住則不似。誠曰。不似又不似個甚麼。曰不是目前法。非耳目之所到。誠曰。甚麼處學得來。曰目前無法。意在目前。誠曰。一句合頭語。萬劫系驢橛。誠又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。會擬對。誠以橈劈口打。會落水才出水。誠又曰。道道。會擬開口。誠又打。會豁然大悟。乃點頭三下。誠曰。竿頭絲線從君弄。不犯清波意自殊。會曰。拋輪擲釣。師意如何。誠曰。絲懸綠水之中。浮定有無之意。會曰。語帶玄而無路。舌欲談而不談。誠曰。釣盡江波。金鱗始遇。會乃掩耳。誠曰。如是如是。遂囑曰。汝向去。直須藏身處。沒軌跡。沒軌跡處。莫藏身。吾二十年在藥山。只明此事。汝今已得。他后不得住城隍聚落。但向深山裡钁頭邊。覓取一個半個。無令斷絕。會乃辭行。頻頻回顧。誠遂喚會阇黎。會回首。誠豎起橈子曰。汝將謂別有。乃覆舟入水而近。咸通十年。僧藏暉依藏依覆舟岸側建寺。
○慶諸禪師住石霜
慶諸。盧陵陳氏子。生而神俊。標緻閑暇。年十三。游南昌西山。師事紹鑾。十年如一日。乃剃髮受具。時洛下毗尼之學盛。諸睨視講習。良久而去。有勸之者。諸不答。聞湘中有南宗法道。往造溈山。時靈祐席下萬
【現代漢語翻譯】 現代漢語譯本：直接前往朱涇。誠禪師便問道：『大德（指有道德的高僧）住在哪個寺廟？』 慧禪師回答說：『寺廟則不住，住下便不像了。』 誠禪師說：『不像，又不像個什麼？』 慧禪師說：『不是目前法，不是耳目所能達到的。』 誠禪師說：『從什麼地方學來的？』 慧禪師說：『目前無法，意在目前。』 誠禪師說：『一句合頭語，萬劫（佛教時間概念，極長的時間）系驢橛（拴驢的木樁）。』 誠禪師又問：『垂絲千尺，意在深潭，離鉤三寸，你為何不說？』 慧禪師剛要回答，誠禪師用船槳劈口打去，慧禪師落入水中，剛一出水，誠禪師又說：『道道（說，說）。』 慧禪師剛要開口，誠禪師又打。慧禪師豁然大悟，於是點頭三下。 誠禪師說：『竿頭絲線任你擺弄，不犯清波意自殊。』 慧禪師說：『拋輪擲釣，師父意下如何？』 誠禪師說：『絲懸綠水之中，浮定有無之意。』 慧禪師說：『語帶玄而無路，舌欲談而不談。』 誠禪師說：『釣盡江波，金鱗始遇。』 慧禪師於是掩耳。誠禪師說：『如是如是。』 於是囑咐說：『你今後去，必須藏身於無跡之處，無跡之處，莫藏身。我二十年在藥山，只明白此事。你現在已經領悟。他日不得住在城隍聚落，只能在深山裡，在鋤頭邊，尋找一兩個（傳人），不要讓它斷絕。』 慧禪師於是告辭，頻頻回頭看。誠禪師便叫道：『慧阇黎（和尚）。』慧禪師回頭，誠禪師豎起船槳說：『你以為還有別的嗎？』於是翻船入水而逝。 咸通十年（869年），僧人藏暉依靠藏依覆舟岸邊建立寺廟。
慶諸禪師住在石霜
慶諸，盧陵陳氏之子，生來就神采俊逸，風度閑暇。十三歲時，遊歷南昌西山，師事紹鑾，十年如一日，於是剃髮受具足戒。當時洛陽毗尼（佛教戒律）之學盛行，慶諸禪師看了一眼講習，良久離去。有人勸他，慶諸禪師不回答。聽說湘中有南宗法道，前往拜訪溈山。當時靈祐（溈山靈祐）座下萬人。
【English Translation】 English version: Directly went to Zhu Jing. Chan Master Cheng then asked: 'Virtuous monk (referring to a high-ranking monk with morality), which temple do you reside in?' Chan Master Hui replied: 'I do not reside in a temple; residing would make it unlike.' Chan Master Cheng said: 'Unlike, unlike what?' Chan Master Hui said: 'It is not the current Dharma, not reachable by ears and eyes.' Chan Master Cheng said: 'Where did you learn it from?' Chan Master Hui said: 'There is no Dharma in the present, the meaning is in the present.' Chan Master Cheng said: 'A single matching phrase, binds the donkey to the stake for myriad kalpas (Buddhist time concept, extremely long time).' Chan Master Cheng then asked: 'Lowering the silk thread a thousand feet, the intention is in the deep pool, three inches away from the hook, why don't you say it?' As Chan Master Hui was about to answer, Chan Master Cheng struck his mouth with the oar, Chan Master Hui fell into the water, and as soon as he came out, Chan Master Cheng said again: 'Speak, speak.' As Chan Master Hui was about to open his mouth, Chan Master Cheng struck again. Chan Master Hui suddenly realized, and nodded three times. Chan Master Cheng said: 'Let you play with the silk thread at the end of the pole, not violating the clear waves, the meaning is naturally different.' Chan Master Hui said: 'Casting the wheel and throwing the fishing line, what is the master's intention?' Chan Master Cheng said: 'The silk hangs in the green water, floating and settling the meaning of existence and non-existence.' Chan Master Hui said: 'The words carry mystery but there is no path, the tongue wants to speak but does not speak.' Chan Master Cheng said: 'Fishing out the river waves, the golden scales are encountered.' Chan Master Hui then covered his ears. Chan Master Cheng said: 'Thus, thus.' Then he instructed: 'When you go in the future, you must hide in a place without traces, and in a place without traces, do not hide. I have been on Yaoshan for twenty years, only understanding this matter. You have now realized it. In the future, you must not live in city settlements, but only in the deep mountains, by the hoe, seek one or two (successors), do not let it be cut off.' Chan Master Hui then bid farewell, looking back frequently. Chan Master Cheng then called out: 'Hui Ajari (monk).' Chan Master Hui turned his head, Chan Master Cheng raised the oar and said: 'Do you think there is something else?' Then he capsized the boat and entered the water and passed away. In the tenth year of Xiantong (869 AD), the monk Zanghui built a temple relying on the overturned boat shore of Zangyi.
Chan Master Qingzhu resided in Shishuang
Qingzhu, son of the Chen family of Luling, was born with divine and handsome features, and a leisurely demeanor. At the age of thirteen, he traveled to Xishan in Nanchang, serving Shao Luan as his teacher for ten years as if it were a single day, and then shaved his head and received the full precepts. At that time, the study of Vinaya (Buddhist precepts) was prevalent in Luoyang, Qingzhu glanced at the lectures and left after a long time. Someone advised him, but Qingzhu did not answer. Hearing that there was the Dharma path of the Southern School in Xiangzhong, he went to visit Weishan. At that time, Lingyou (Weishan Lingyou) had ten thousand people under his seat.
指。諸愿籍名。役作勤勞。杵臼間。一日篩米次。祐曰。施主米莫拋撒。諸曰。不拋撒。祐于地上。拾得一粒曰。汝道不拋撒。這個是甚麼。諸無對。祐又曰。莫輕這一粒。百千粒盡從這一粒生。諸曰。百千粒從這一粒生。未審這一粒從甚麼處生。祐呵呵大笑。歸方丈。至晚上堂曰。大眾米里有蟲。諸人好看。后參宗智。問如何是髑曰菩提。智喚沙彌。沙彌應諾。智曰。添凈瓶水著。良久卻問諸。汝適來問甚麼。諸擬舉。智便起去。諸於是悟其旨。住三夏。出世潭州石霜山。
○曇晟禪師傳法良價
良價。參靈祐。問曰。頃聞。南陽忠國師。有無情說法話。某甲未究其微。祐曰。阇黎莫記得么。曰記得。祐曰。汝試舉一遍看。價遂舉祐曰。我這裡亦有隻是罕遇其人。曰某甲未明。乞師指示。祐豎起拂子曰。會么。曰不會。請和尚說。祐曰。父母所生口。終不為子說。曰還有與師同時慕道者否。祐曰。此去澧陵攸縣。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。曰未審此人如何。祐曰。他曾問老僧。學人慾奉師去時如何。老僧對他道。直須絕滲漏。始得他道。還得不違師旨。也無老僧道第一不得道。老僧在這裡。價遂辭祐。徑造云巖參曇。晟舉前因緣了。便問。無情說法。甚麼人得聞。晟曰。無
【現代漢語翻譯】 現代漢語譯本： 指。諸愿登記姓名。服役勞作勤勞。在杵臼之間。一日篩米時。祐（溈山靈祐，771-853）說：『施主不要拋撒米。』諸說：『不拋撒。』祐在地上，拾得一粒米說：『你說不拋撒，這個是什麼？』諸無言以對。祐又說：『不要輕視這一粒米，百千粒米都從這一粒米生出。』諸說：『百千粒米從這一粒米生出，不知這一粒米從什麼地方生出？』祐哈哈大笑，回到方丈。到晚上升堂說：『大眾，米里有蟲，諸位好好看。』後來參訪宗智，問：『如何是髑髏（dú lóu，頭蓋骨）菩提？』智喚沙彌（shā mí，出家未成年的男子），沙彌應諾。智說：『添凈瓶水。』良久卻問諸：『你剛才問什麼？』諸剛要舉話，智便起身離去。諸於是領悟其旨。住了三個夏天，出世在潭州石霜山。
○曇晟（Tán Shèng）禪師傳法良價（Liáng Jià，807-869）
良價，參訪靈祐（Wéi Shān Líng Yòu，771-853），問道：『近來聽說，南陽忠國師（Nányáng Zhōng Guó Shī）有無情說法的話，我還沒有領悟其中的奧妙。』祐說：『阇黎（shé lí，梵語，意為「親教師」）還記得嗎？』說：『記得。』祐說：『你試著舉一遍看看。』價於是舉了。祐說：『我這裡也有，只是很少遇到能理解的人。』說：『我還不明白，請師父指示。』祐豎起拂子說：『會嗎？』說：『不會，請和尚說。』祐說：『父母所生的口，終究不為兒子說。』說：『還有與師父同時慕道的人嗎？』祐說：『從這裡去澧陵攸縣，石室相連，有云巖道人（Yún Yán Dào Rén），如果能撥開草叢瞻望風向，必定會被你所敬重。』說：『不知此人如何？』祐說：『他曾問老僧，學人要奉師父去時如何？老僧對他說，直須絕滲漏，才能得到。他道，還得不違師旨，也無？老僧道第一不得道。老僧在這裡。』價於是辭別靈祐（Wéi Shān Líng Yòu，771-853），直接去云巖參訪曇晟（Tán Shèng），晟舉了前面的因緣，便問：『無情說法，什麼人能聽聞？』晟說：『無情能聽聞。』
English version: Zhi wished to register his name. He served diligently in labor, working between the mortar and pestle. One day, while sifting rice, You (Wéi Shān Líng Yòu, 771-853) said, 'Donor, do not scatter the rice.' Zhi said, 'I am not scattering it.' You picked up a grain of rice from the ground and said, 'You say you are not scattering it; what is this?' Zhi had no reply. You then said, 'Do not underestimate this one grain; hundreds and thousands of grains all come from this one grain.' Zhi said, 'Hundreds and thousands of grains come from this one grain; I wonder where this one grain comes from?' You laughed heartily and returned to his abbot's quarters. That evening, he ascended the hall and said, 'Everyone, there are worms in the rice; look carefully.' Later, he visited Zōng Zhì and asked, 'What is the skull (dú lóu) Bodhi?' Zhì called a novice (shā mí), who responded. Zhì said, 'Add water to the clean bottle.' After a long while, he asked Zhū, 'What did you ask just now?' As Zhū was about to speak, Zhì got up and left. Zhū then understood the meaning. He stayed for three summers and then went forth to Shishuang Mountain in Tanzhou.
○ Chan Master Tán Shèng transmitted the Dharma to Liáng Jià (807-869)
Liáng Jià visited Líng Yòu (Wéi Shān Líng Yòu, 771-853) and asked, 'Recently, I heard that National Teacher Nányáng Zhōng (Nányáng Zhōng Guó Shī) has a saying about inanimate objects preaching the Dharma, but I have not yet grasped its subtlety.' Yòu said, 'Do you remember it, Venerable?' He said, 'I remember it.' Yòu said, 'Try reciting it once and see.' Jià then recited it. Yòu said, 'I also have it here, but I rarely encounter someone who can understand it.' He said, 'I do not understand, please instruct me, Master.' Yòu raised his whisk and said, 'Do you understand?' He said, 'I do not understand; please explain, Venerable.' Yòu said, 'The mouth born of parents will ultimately not speak for the son.' He said, 'Are there others who aspire to the Way at the same time as you, Master?' Yòu said, 'From here, go to You County in Liling; the stone chambers are connected. There is a Daoist Yún Yán (Yún Yán Dào Rén); if you can part the grass and observe the wind, you will surely be respected by him.' He said, 'I wonder what kind of person this is?' Yòu said, 'He once asked this old monk, 'How should a student serve the Master when going to him?' This old monk told him, 'You must cut off all leaks to obtain it.' He said, 'Can I still not violate the Master's will?' This old monk said, 'You must not say it first.' This old monk is here.' Jià then bid farewell to Líng Yòu (Wéi Shān Líng Yòu, 771-853) and went directly to Yún Yán to visit Tán Shèng. Shèng recounted the previous causes and conditions and then asked, 'Inanimate objects preaching the Dharma, who can hear it?' Shèng said, 'Inanimate objects can hear it.'
【English Translation】 Modern Chinese Translation: 指。諸愿登記姓名。服役勞作勤勞。在杵臼之間。一日篩米時。祐（溈山靈祐，771-853）說：『施主不要拋撒米。』諸說：『不拋撒。』祐在地上，拾得一粒米說：『你說不拋撒，這個是什麼？』諸無言以對。祐又說：『不要輕視這一粒米，百千粒米都從這一粒米生出。』諸說：『百千粒米從這一粒米生出，不知這一粒米從什麼地方生出？』祐哈哈大笑，回到方丈。到晚上升堂說：『大眾，米里有蟲，諸位好好看。』後來參訪宗智，問：『如何是髑髏（dú lóu，頭蓋骨）菩提？』智喚沙彌（shā mí，出家未成年的男子），沙彌應諾。智說：『添凈瓶水。』良久卻問諸：『你剛才問什麼？』諸剛要舉話，智便起身離去。諸於是領悟其旨。住了三個夏天，出世在潭州石霜山。
○曇晟（Tán Shèng）禪師傳法良價（Liáng Jià，807-869）
良價，參訪靈祐（Wéi Shān Líng Yòu，771-853），問道：『近來聽說，南陽忠國師（Nányáng Zhōng Guó Shī）有無情說法的話，我還沒有領悟其中的奧妙。』祐說：『阇黎（shé lí，梵語，意為「親教師」）還記得嗎？』說：『記得。』祐說：『你試著舉一遍看看。』價於是舉了。祐說：『我這裡也有，只是很少遇到能理解的人。』說：『我還不明白，請師父指示。』祐豎起拂子說：『會嗎？』說：『不會，請和尚說。』祐說：『父母所生的口，終究不為兒子說。』說：『還有與師父同時慕道的人嗎？』祐說：『從這裡去澧陵攸縣，石室相連，有云巖道人（Yún Yán Dào Rén），如果能撥開草叢瞻望風向，必定會被你所敬重。』說：『不知此人如何？』祐說：『他曾問老僧，學人要奉師父去時如何？老僧對他說，直須絕滲漏，才能得到。他道，還得不違師旨，也無？老僧道第一不得道。老僧在這裡。』價於是辭別靈祐（Wéi Shān Líng Yòu，771-853），直接去云巖參訪曇晟（Tán Shèng），晟舉了前面的因緣，便問：『無情說法，什麼人能聽聞？』晟說：『無情能聽聞。』
情得聞。曰和尚還聞否。晟曰。我若聞。汝即不聞吾說法也。曰某甲為甚麼不聞。晟豎起拂子曰。還聞么。曰不聞。晟曰。我說法。汝尚不聞。豈況無情說法乎。曰無情說法。該何教典。晟曰。豈不見彌陀經云。水鳥樹林。悉皆唸佛念法。價於此有省。乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞聲方得知。價問晟。某甲有餘習未盡。晟曰。汝曾作甚麼來。曰聖諦亦不為。晟曰。還歡喜也未。曰歡喜則不無如糞掃堆頭拾得一顆明珠。價遂辭晟。晟曰。甚麼處去。曰雖離和尚。未卜所止。晟曰。莫湖南去。曰無。曰莫歸鄉去。曰無。晟曰。蚤晚卻回。曰待和尚有住處即來。晟曰。自此一別。難得相見。曰難得不相見。臨行又問曰。和尚百年後。忽有人問。還邈得師真否。如何祇對。晟良久曰。祇這是。價乃沉昑。晟曰。價阇黎承當這個事。大須審細。價猶涉疑。后因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如。
(辛亥)惟政禪師住聖壽寺
惟政。平原周氏子。參嵩山普寂。得受心印。遂入太乙山中。學者盈室。太和五年。文宗嗜蛤蜊。沿海官吏。先時遞進。疲於供給。一日御饌中。有劈
【現代漢語翻譯】 現代漢語譯本： 請允許我聽聞。晟禪師問：『和尚你還聽得到嗎？』 僧晟回答：『如果我聽得到，你就聽不到我說法了。』 那人問：『為什麼我聽不到呢？』 晟禪師豎起拂塵說：『還聽得到嗎？』 那人回答：『聽不到。』 晟禪師說：『我說法，你尚且聽不到，更何況無情之物說法呢？』 那人問：『無情說法，出自哪部經典？』 晟禪師說：『難道你沒見過《阿彌陀經》上說，水鳥樹林，都念佛念法嗎？』 那人聽了有所領悟，於是作偈說：『真奇妙啊真奇妙，無情說法不可思議。如果用耳朵聽，終究難以領會，要從眼睛處聽聲音才能得知。』 那人問晟禪師：『我還有習氣未盡。』 晟禪師問：『你曾經做了什麼？』 那人回答：『聖諦也不認為是真的。』 晟禪師問：『還歡喜嗎？』 那人回答：『歡喜倒也不是沒有，就像從糞堆里撿到一顆明珠。』 那人於是向晟禪師告辭。晟禪師問：『去哪裡？』 那人回答：『雖然離開了和尚，但還沒決定去哪裡。』 晟禪師問：『莫非去湖南？』 那人回答：『不是。』 晟禪師問：『莫非回家鄉？』 那人回答：『不是。』 晟禪師說：『早晚會回來的。』 那人回答：『等和尚有了住處就來。』 晟禪師說：『從此一別，難得再相見。』 那人回答：『難得不相見。』 臨走時又問：『和尚百年之後，如果有人問，還能描摹出師父的真容嗎？該如何回答？』 晟禪師沉默良久說：『這就是。』 那人沉吟不語。晟禪師說：『你承當這件事，必須仔細審察。』 那人仍然疑惑不解。後來因為過河看到自己的影子，才大悟之前的旨意。有偈說：『切忌向外尋求，越求越與我疏遠。我今獨自前行，處處都能遇到它。它現在正是我，我現在不是它。應該這樣領會，才能與如如之境相契合。』
（辛亥年(831)）惟政禪師住在聖壽寺 惟政，平原周氏的兒子。參拜嵩山普寂禪師，得到心印。於是進入太乙山中，求學的人很多。太和五年(831)，文宗皇帝喜歡吃蛤蜊，沿海的官吏，爭先恐後地進貢，疲於供給。一天，御膳中，有一個劈開的蛤蜊……
【English Translation】 English version: Allow me to hear. Zen Master Sheng asked: 'Venerable monk, can you still hear?' The monk Sheng replied: 'If I can hear, you won't be able to hear me expounding the Dharma.' The person asked: 'Why can't I hear?' Zen Master Sheng raised his whisk and said: 'Can you hear now?' The person replied: 'No, I can't.' Zen Master Sheng said: 'I am expounding the Dharma, and you still can't hear it, how much more so for inanimate objects expounding the Dharma?' The person asked: 'Which scripture mentions inanimate objects expounding the Dharma?' Zen Master Sheng said: 'Haven't you seen that the Amitabha Sutra says that water birds and trees all recite the Buddha's name and the Dharma?' Upon hearing this, the person had some understanding and composed a verse saying: 'How wondrous, how wondrous, inanimate objects expounding the Dharma is inconceivable. If you listen with your ears, you will ultimately find it difficult to understand; you must hear the sound from the place of the eyes to know it.' The person asked Zen Master Sheng: 'I still have residual habits that have not been exhausted.' Zen Master Sheng asked: 'What have you done before?' The person replied: 'I don't even consider the Holy Truths to be true.' Zen Master Sheng asked: 'Are you still happy?' The person replied: 'It's not that I'm not happy, it's like picking up a bright pearl from a pile of dung.' The person then bid farewell to Zen Master Sheng. Zen Master Sheng asked: 'Where are you going?' The person replied: 'Although I am leaving the venerable monk, I have not yet decided where to go.' Zen Master Sheng asked: 'Are you perhaps going to Hunan?' The person replied: 'No.' Zen Master Sheng asked: 'Are you perhaps going back to your hometown?' The person replied: 'No.' Zen Master Sheng said: 'You will return sooner or later.' The person replied: 'I will come when the venerable monk has a place to stay.' Zen Master Sheng said: 'After this farewell, it will be difficult to meet again.' The person replied: 'It will be difficult not to meet again.' Before leaving, he asked again: 'After the venerable monk passes away, if someone asks, can you still depict the true appearance of the master? How should I answer?' Zen Master Sheng remained silent for a long time and said: 'This is it.' The person pondered in silence. Zen Master Sheng said: 'You must carefully examine this matter that you are undertaking.' The person was still doubtful. Later, because he saw his reflection while crossing a river, he greatly understood the previous meaning. There is a verse that says: 'Be sure not to seek it from others, the more you seek, the more distant you become from me. Now I go alone, and I can meet it everywhere. It is now precisely me, and I am now not it. You should understand it in this way, so that you can be in harmony with the state of Suchness.'
(Xin Hai year (831)) Zen Master Weizheng resided at Shengshou Temple Weizheng, the son of the Zhou family of Pingyuan. He visited Zen Master Puji of Mount Song and received the mind seal. He then entered Mount Taiyi, where many people sought to learn from him. In the fifth year of Taihe (831), Emperor Wenzong liked to eat clams, and the coastal officials rushed to offer them as tribute, becoming exhausted from the supply. One day, in the imperial meal, there was a split clam...
不張者。帝以其異。即焚香禱之。乃開。見菩薩形。梵相具足。即貯以金粟檀香合。覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。此何祥也。或對太乙山有惟政禪師。深明佛法。遂詔至京。問焉。政曰。物無虛應。此乃啟陛下信心耳。經云。應以菩薩身得度者。即現菩薩身。而為說法。帝曰。菩薩身已現。未聞說法。政曰。陛下睹此。為常耶。非常耶。信耶。非信耶。帝曰。非常之事。朕安不信。政曰。陛下已聞說法竟。帝大悅。詔天下寺院。各立觀音像。以答殊休。因留政于內道場。累辭歸山。詔住聖壽寺。
(癸丑)普岸禪師結庵平田
普岸。漢東蔡氏子。得法于百丈。太和年中。謂眾曰。吾山水之遊。未厭諸人。勿相留滯。天臺赤城道猷。曾止華頂石樑。智者降魔。將游之也。自襄陽邐迤。從沃州天姥。入天臺西門。得平川穀中一大舍峰。名平田。結茅居之。未幾見虎乳子。瞪目視岸。岸以杖按其頭曰。貧道聞此山神仙窟宅羅漢隱居。今欲寄此安禪。檀越勿相驚撓。經宿虎領子而去。癸丑。眾力營構丈室。成平田院。示眾。大道虛曠。惟一真心。善惡勿思。神清物表。隨緣飲啄。更復何為。
(甲寅)南泉普愿禪師示寂(馬祖一法嗣)
普愿。將順世。首座問。和尚百年後。向甚麼
【現代漢語翻譯】 現代漢語譯本 『不張者』（指無法打開的舍利）。皇帝因為它的奇異而焚香禱告，（舍利）於是打開，顯現菩薩的形象，具有完備的梵相。皇帝便用金粟檀香盒盛裝，用精美的錦緞覆蓋，賜給興善寺，讓眾僧瞻仰禮拜。因此詢問群臣，『這是什麼祥瑞？』有人回答說太乙山有惟政禪師，精通佛法，於是皇帝下詔召他到京城詢問。惟政說，『事物沒有無緣無故的顯現，這乃是開啟陛下您的信心啊。《經》中說，應以菩薩身得度者，即現菩薩身而為說法。』皇帝說，『菩薩身已經顯現，還沒聽到說法。』惟政說，『陛下您看到這個，認為是尋常之事嗎？是非常之事嗎？相信嗎？不相信嗎？』皇帝說，『這是非常之事，朕怎麼會不相信呢？』惟政說，『陛下您已經聽完說法了。』皇帝非常高興，下詔天下寺院，各自設立觀音像，以答謝這特殊的恩賜。因此挽留惟政在內道場，（惟政）多次推辭要回山，皇帝下詔讓他住在聖壽寺。
（癸丑，唐文宗大和七年(833)）普岸禪師結庵平田
普岸，是漢東蔡氏的兒子，從百丈禪師處得法。唐文宗太和年間(827-835)，他對眾人說，『我遊山玩水，還沒有厭倦和諸位在一起，不要留戀我。天臺山的赤城道猷，曾經住在華頂石樑，智者大師降伏魔障的地方，我也將去那裡遊歷。』從襄陽一路走走停停，從沃州天姥山，進入天臺山西門，在平川穀中找到一大舍峰，名叫平田，便在那裡結茅居住。沒多久，看見一隻老虎哺乳幼崽，瞪著眼睛看著普岸。普岸用禪杖按著虎崽的頭說，『貧道聽說這座山是神仙的洞府，羅漢隱居的地方，現在想在這裡寄居安禪，施主不要驚擾。』過了一夜，老虎便帶著幼崽離開了。癸丑年(833)，眾人合力建造丈室，建成了平田院。普岸向眾人開示，『大道虛曠，只有一個真心。善惡都不要思量，精神清明，超脫于萬物之外。隨緣飲食，還要求什麼呢？』
（甲寅，唐宣宗大中八年(854)）南泉普愿禪師示寂（馬祖道一的法嗣）
普愿禪師將要圓寂，首座弟子問，『和尚您百年之後，將去向哪裡？』
【English Translation】 English version 『Buzhang Zhe』 (referring to a Śarīra that could not be opened). The emperor, considering it extraordinary, burned incense and prayed. Thereupon, it opened, revealing the form of a Bodhisattva, complete with all the marks of a Brahma. The emperor then stored it in a sandalwood box inlaid with gold, covered it with beautiful brocade, and bestowed it upon Xing Shan Monastery, ordering the monks to venerate and pay homage. He then asked his ministers, 『What is this auspicious sign?』 Someone replied that there was a Chan master named Wei Zheng on Mount Taiyi, who was deeply versed in the Buddha Dharma. The emperor then issued an edict summoning him to the capital to inquire. Wei Zheng said, 『Things do not appear without a cause. This is to awaken Your Majesty's faith. The Sutra says, 「Those who should be delivered by the body of a Bodhisattva, then he will manifest the body of a Bodhisattva to preach the Dharma.」』 The emperor said, 『The body of the Bodhisattva has already appeared, but I have not heard the Dharma.』 Wei Zheng said, 『Does Your Majesty consider this a common occurrence? Or an extraordinary one? Do you believe it? Or do you not believe it?』 The emperor said, 『This is an extraordinary event; how could I not believe it?』 Wei Zheng said, 『Your Majesty has already heard the Dharma completely.』 The emperor was greatly pleased and issued an edict to all monasteries in the land to each establish an image of Guanyin, to repay this special grace. He then retained Wei Zheng in the inner Dharma hall, but Wei Zheng repeatedly declined, wishing to return to the mountain. The emperor then ordered him to reside at Shengshou Monastery.
(Gui Chou year of Tang Wenzong's Taihe 7th year (833)), Chan Master Pu'an built a hermitage in Ping Tian
Pu'an was a son of the Cai family of Handong. He obtained the Dharma from Baizhang. During the Taihe era of Emperor Wenzong of Tang (827-835), he said to the assembly, 『My travels among the mountains and waters have not yet wearied me of being with you all; do not linger with me. Dao You of Chicheng Mountain in Tiantai, once stayed at Huading Stone Bridge, where Zhiyi subdued demons; I will also travel there.』 From Xiangyang, he traveled leisurely, from Wozhou Tianmu Mountain, entering the west gate of Tiantai Mountain, and found a large abandoned peak in the Pingchuan Valley, named Ping Tian, where he built a thatched hut to reside. Not long after, he saw a tiger nursing its cubs, staring at Pu'an. Pu'an pressed the head of the tiger cub with his staff and said, 『This poor monk has heard that this mountain is the abode of gods and immortals, and the place where Arhats dwell in seclusion. Now I wish to reside here in meditation; do not disturb me, benefactor.』 After a night, the tiger led its cubs away. In the Gui Chou year (833), the assembly worked together to build a ten-foot room, completing Ping Tian Monastery. He instructed the assembly, 『The Great Path is vast and empty, only the one true mind exists. Do not think of good or evil; the spirit is clear, transcending all things. Eat and drink according to circumstances; what more is there to seek?』
(Jia Yin year of Tang Xuanzong's Dazhong 8th year (854)), Chan Master Nanquan Puyuan passed away (a Dharma heir of Mazu Daoyi)
As Chan Master Puyuan was about to pass away, the head seat disciple asked, 『Where will the master go after a hundred years?』
處去。曰山下作一頭水牯牛去。座曰。某甲隨和尚去。還得也無。曰汝若隨我。即須衘取一莖草來。愿乃示寂。太和八年十二月二十五凌晨。告門人曰。星翳燈幻。其來久矣。勿謂吾有去來也。言訖而逝。壽八十七。臘五十八。
(乙卯)長沙景岑答話
普愿化后。僧問景岑。南泉遷化。向甚麼處去。曰東家作驢。西家作馬。僧曰。學人不會此意如何。曰要騎即騎。要下即下。又慧然令秀上座問岑曰。南泉遷化。向甚麼處去。曰石頭作沙彌時。參見六祖。秀曰。不問石頭見六祖。南泉遷化。向甚麼處去。曰教伊尋思去。秀曰。和尚雖有千尺寒松。且無抽條石筍。岑默然。秀曰。謝和尚答話。岑亦默然。秀回舉似然。然曰。若恁么猶勝臨濟七步。然雖如此。待我更驗看。至明日。然上問。承聞和尚昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。岑亦默然。
○道吾宗智禪師入寂(藥山儼法嗣)
慶諸。住石霜。宗智將化。以諸為正傳。棄其眾從諸。諸迎居正𥨊。行必掖。坐必侍。太和九年九月。智示疾。有苦垂語曰。我心中有一物。久而為患。誰能為我除之諸曰。心物俱非。除之益患。智曰。賢哉賢哉。僧眾慰問。智曰。有受非償。子知之乎。眾皆愀然。越十日。將行。謂眾曰。吾當西邁
【現代漢語翻譯】 現代漢語譯本： 到哪裡去了。他說在山下變成一頭水牛去了。趙州禪師說：『我跟隨和尚去，可以嗎？』他說：『你如果跟隨我，就必須銜一根草來。』普愿於是圓寂。唐太和八年（公元834年）十二月二十五日凌晨，告訴弟子們說：『星光暗淡，燈火虛幻，這種情況由來已久。不要認為我有什麼來去。』說完就去世了，享年八十七歲，僧臘五十八年。
（乙卯）長沙景岑答話
普愿圓寂后，有僧人問景岑：『南泉（Nanquan，禪師名）圓寂后，到哪裡去了？』景岑說：『在東家做驢，在西家做馬。』僧人說：『弟子不明白這是什麼意思。』景岑說：『想騎就騎，想下就下。』又有慧然讓秀上座問景岑：『南泉（Nanquan，禪師名）圓寂后，到哪裡去了？』景岑說：『石頭（Shitou，禪師名）做沙彌時，參見六祖（Liuzu，禪師名）。』秀說：『我不問石頭（Shitou，禪師名）參見六祖（Liuzu，禪師名）的事，我問南泉（Nanquan，禪師名）圓寂后，到哪裡去了？』景岑說：『讓他自己去尋思。』秀說：『和尚雖然有千尺高的寒松，卻沒有抽條的石筍。』景岑沉默不語。秀說：『感謝和尚的回答。』景岑也沉默不語。秀回去把情況告訴了慧然，慧然說：『如果這樣，還勝過臨濟（Linji，禪師名）七步。』慧然雖然這樣說，但想再驗證一下。到第二天，慧然上前問道：『聽說和尚昨天回答南泉（Nanquan，禪師名）圓寂一事，可謂光前絕後，古今罕聞。』景岑仍然沉默不語。
○道吾宗智禪師入寂（藥山儼法嗣）
慶諸，住在石霜。宗智（Zongzhi，禪師名）將要圓寂，把慶諸作為正傳弟子，拋棄了他的眾多弟子而跟隨慶諸。慶諸迎接他住在正𥨊，行走時必定攙扶，坐著時必定侍奉。唐太和九年（公元835年）九月，宗智（Zongzhi，禪師名）生病，痛苦地留下遺言說：『我心中有一物，很久以來成為禍患，誰能為我除去它？』慶諸說：『心和物都不是實在的，除去它反而增加禍患。』宗智（Zongzhi，禪師名）說：『賢明啊，賢明啊。』僧眾慰問他，宗智（Zongzhi，禪師名）說：『有接受就必須有償還，你們知道嗎？』眾人都很憂愁。過了十天，將要去世，對眾人說：『我將要西去。』
【English Translation】 English version: Where did he go?' He said, 'He went to be a water buffalo at the foot of the mountain.' Zhaozhou (Zhaozhou, a Chan master) said, 'Can I follow the monk?' He said, 'If you follow me, you must bring a blade of grass in your mouth.' Puyuan then passed away. On the morning of the twenty-fifth day of the twelfth month of the eighth year of the Taihe era (834 AD), he told his disciples, 'The starlight is dim, and the lamplight is illusory. This has been the case for a long time. Do not think that I have any coming or going.' After saying this, he passed away, at the age of eighty-seven, with fifty-eight years as a monk.
(Yimao) Changsha Jingcen's Answers
After Puyuan's passing, a monk asked Jingcen, 'Where did Nanquan (Nanquan, a Chan master) go after his passing?' Jingcen said, 'He became a donkey in the east family and a horse in the west family.' The monk said, 'This disciple does not understand what this means.' Jingcen said, 'Ride when you want to ride, and get off when you want to get off.' Then Huiran asked the senior monk Xiu to ask Cen, 'Where did Nanquan (Nanquan, a Chan master) go after his passing?' Jingcen said, 'When Shitou (Shitou, a Chan master) was a novice, he visited the Sixth Patriarch (Liuzu, a Chan master).' Xiu said, 'I am not asking about Shitou (Shitou, a Chan master)'s visit to the Sixth Patriarch (Liuzu, a Chan master). I am asking where Nanquan (Nanquan, a Chan master) went after his passing?' Jingcen said, 'Tell him to think about it himself.' Xiu said, 'Although the abbot has a thousand-foot-tall cold pine, he does not have a sprouting stone bamboo shoot.' Cen remained silent. Xiu said, 'Thank you for the abbot's answer.' Cen also remained silent. Xiu went back and told Huiran, who said, 'If that's the case, it's even better than Linji's (Linji, a Chan master) seven steps.' Although Huiran said this, he wanted to verify it further. The next day, Huiran went up and asked, 'I heard that the abbot's answer yesterday about Nanquan's (Nanquan, a Chan master) passing can be described as unprecedented and rarely heard in ancient and modern times.' Cen remained silent.
○ Chan Master Daowu Zongzhi Passes Away (Successor of Yaoshan Yan)
Qingzhu lived in Shishuang. Zongzhi (Zongzhi, a Chan master) was about to pass away and took Qingzhu as his rightful successor, abandoning his many disciples to follow Qingzhu. Qingzhu welcomed him to live in Zheng𥨊, always supporting him when walking and attending to him when sitting. In the ninth month of the ninth year of the Taihe era (835 AD), Zongzhi (Zongzhi, a Chan master) fell ill and painfully left a last word, saying, 'There is something in my heart that has been a problem for a long time. Who can remove it for me?' Qingzhu said, 'Both mind and things are not real. Removing it will only increase the problem.' Zongzhi (Zongzhi, a Chan master) said, 'Wise, wise.' The monks comforted him, and Zongzhi (Zongzhi, a Chan master) said, 'There is receiving, and there must be repayment. Do you know this?' Everyone was sad. After ten days, he was about to pass away and said to the crowd, 'I am going west.'
。理無東移。言訖告寂。阇維得靈骨數片。建塔道吾。后雷遷於石霜山之陽。
(丙辰)仲興參慶諸禪師
仲興。初在道吾。為侍者。因過茶與宗智。智提起盞曰。是邪是正。興叉手近前。目視智。智曰。邪則總邪。正則總正。曰某甲不恁么道。智曰。汝作么生。興奪盞子。提起曰。是邪是正。智曰。汝不虛為吾侍者。興便禮拜。一日侍智。往檀越家。弔慰。興拊棺曰。生耶死耶。智曰。生也不道。死也不道。曰為甚麼不道。智曰。不道不道。歸至中路。興曰。和尚今日須與某甲道。若不道打和尚去也。曰打即任打。道即不道。興便打。智曰。汝宜離此去。恐知事得知不便。興禮辭。隱於村院。經三年。后忽聞童子念觀音經。至應以比丘身得度者。即現比丘身。忽然大省。遂焚香遙禮曰。信知先師遺言。終不虛發。自是我不會卻怨先師。先師既沒。惟石霜是嫡嗣。必為證明。乃造謁慶諸。諸見便問。離道吾后。到甚處來。興曰。祇在村院寄足。諸曰。前來打先師因緣。會也未。興起身進前曰。卻請和尚道一轉語。諸曰。不見道。生也不道。死也不道。興乃述在村院得底因緣。遂禮拜。諸設齋懺悔。他日持鍬。復到石霜。於法堂上。從東過西。從西過東。諸曰作么。興曰。覓先師靈骨。諸曰。洪波浩渺。白
【現代漢語翻譯】 現代漢語譯本： 道理沒有向東轉移的。說完就圓寂了。荼毗（火化）后得到幾片靈骨，建塔于道吾山。後來雷遷居到石霜山的南面。
（丙辰年（1076））仲興參拜慶諸禪師
仲興，起初在道吾山，擔任侍者。一次遞茶給宗智，宗智拿起茶盞說：『是邪？是正？』仲興叉手走上前，注視著宗智。宗智說：『邪就全邪，正就全正。』仲興說：『我不是這樣說的。』宗智說：『你怎麼樣說？』仲興奪過茶盞，提起說：『是邪？是正？』宗智說：『你沒有白白做我的侍者。』仲興便禮拜。一天，侍奉宗智前往施主家弔唁慰問。仲興撫摸著棺材說：『是生？是死？』宗智說：『說生也不對，說死也不對。』仲興說：『為什麼不對？』宗智說：『不說，不說。』返回途中，仲興說：『和尚今天必須告訴我，如果不說，我就打和尚了。』宗智說：『打就任你打，說就是不說。』仲興便打了他。宗智說：『你最好離開這裡，恐怕被當家師知道就不好了。』仲興行禮告辭，隱居在村院裡。過了三年，後來忽然聽到童子唸誦觀音經，唸到『應以比丘身得度者，即現比丘身』，忽然大徹大悟。於是焚香遙拜說：『相信先師的遺言，終究不會虛假。只是我不會意，反而埋怨先師。』先師已經去世，只有石霜是嫡傳後嗣，必定能為我證明。於是前往拜見慶諸。慶諸見到他便問：『離開道吾山後，到什麼地方去了？』仲興說：『只是在村院裡落腳。』慶諸說：『先前打先師的因緣，明白了沒有？』仲興起身向前說：『請和尚再說一句。』慶諸說：『不見道，說生也不對，說死也不對。』仲興於是敘述在村院裡領悟的因緣，便禮拜。慶諸設齋懺悔。他日拿著鍬，又回到石霜山，在法堂上，從東走到西，從西走到東。慶諸說：『做什麼？』仲興說：『尋找先師的靈骨。』慶諸說：『洪波浩渺，白』
【English Translation】 English version: The principle does not shift eastward. After speaking, he passed away peacefully. After cremation (Jhana), several pieces of sacred bones were obtained, and a pagoda was built at Daowu Mountain. Later, Lei moved to the south side of Shishuang Mountain.
(Bingchen Year (1076)) Zhongxing visited Zen Master Qingzhu.
Zhongxing initially served as an attendant at Daowu Mountain. Once, while handing tea to Zongzhi, Zongzhi picked up the cup and asked, 'Is it evil? Is it righteous?' Zhongxing clasped his hands and stepped forward, gazing at Zongzhi. Zongzhi said, 'If it's evil, it's entirely evil; if it's righteous, it's entirely righteous.' Zhongxing said, 'I don't say it that way.' Zongzhi asked, 'How do you say it?' Zhongxing snatched the cup, raised it, and asked, 'Is it evil? Is it righteous?' Zongzhi said, 'You haven't served me in vain.' Zhongxing then bowed. One day, while attending to Zongzhi on a visit to a patron's home for condolences, Zhongxing stroked the coffin and asked, 'Is it alive? Is it dead?' Zongzhi said, 'Saying it's alive is not right, saying it's dead is not right.' Zhongxing asked, 'Why is it not right?' Zongzhi said, 'Not saying, not saying.' On the way back, Zhongxing said, 'Abbot, you must tell me today; if you don't, I will hit you.' Zongzhi said, 'Hit as you please, but I won't say.' Zhongxing then hit him. Zongzhi said, 'You should leave here, lest the head monk finds out and it becomes inconvenient.' Zhongxing bowed and took his leave, hiding in a village temple. After three years, he suddenly heard a child reciting the Guanyin Sutra, reaching the part 'Those who should be saved by appearing as a Bhikkhu (Buddhist monk), will be saved by appearing as a Bhikkhu,' and suddenly he had a great awakening. Thereupon, he burned incense and bowed remotely, saying, 'I believe the late master's words will not be in vain. It was just that I didn't understand and instead blamed the late master.' Since the late master has passed away, only Shishuang is the legitimate successor, who will surely vouch for me. So he went to visit Qingzhu. Qingzhu, upon seeing him, asked, 'After leaving Daowu Mountain, where did you go?' Zhongxing said, 'Just staying in a village temple.' Qingzhu said, 'Have you understood the cause of hitting the late master earlier?' Zhongxing rose and stepped forward, saying, 'Please, Abbot, say another phrase.' Qingzhu said, 'Haven't you heard, saying it's alive is not right, saying it's dead is not right.' Zhongxing then recounted the cause of his enlightenment in the village temple and bowed. Qingzhu held a vegetarian feast to repent. Another day, carrying a hoe, he returned to Shishuang Mountain and walked from east to west and from west to east in the Dharma hall. Qingzhu asked, 'What are you doing?' Zhongxing said, 'Searching for the late master's sacred bones.' Qingzhu said, 'The vast waves, white'
浪滔天。覓甚先師靈骨。興曰。正好著力。諸曰。這裡針劄不入。著甚麼力。興持鍬肩上便出。
○大達法師端甫入寂
端甫。姓趙氏。秦人。初母夢梵僧謂曰。當生貴子。即出囊中舍利。使吞之。及誕。所夢僧白晝入室。摩頂曰。必當大弘教法。言訖而滅。十歲出家。十七受具。傳涅槃唯識大義于素法師。復夢梵僧告曰。三藏大教。盡貯汝腹矣。自是經律論囊括川注。無何謁文殊于清涼。眾聖皆現。德宗聞其名。徴之。一見大悅。復詔侍皇太子。順宗親之。若昆弟。憲宗數幸其寺。常承顧問。於是天子益知佛為大聖人。其教有大不可思議事。講唯識等經論。凡一百六十座。日持諸部。十餘萬遍。指凈土為息肩之地。嚴金經為報法之恩。前後供施。數十百萬。悉以崇飾殿宇。開成元年六月一日。向西右脅而滅。尊容若生。異香彌郁。遺命茶毗。得舍利三百餘粒。賜謚大達。塔曰玄秘。
(丁巳)利蹤禪師住子湖
利蹤。澶州周氏子。出家后。入南泉之室。抵衢州馬蹄山。結茅宴處。開成二年。邑人施山下子湖。創院以居蹤。于門下立牌曰。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議即喪身失命。又示眾。天上人間。輪迴六道。乃至蠢動含靈。未曾於此一分真如中。有些子相違處。
【現代漢語翻譯】 現代漢語譯本： 浪濤洶涌。尋找什麼先師的靈骨？興禪師說：『正好著力。』眾僧說：『這裡針都扎不進去，著什麼力？』興禪師拿著鐵鍬扛在肩上就出去了。
○大達法師端甫圓寂
端甫法師，姓趙，是秦地人。當初他的母親夢見一位梵僧說：『將要生一個貴子。』隨即從囊中取出舍利，讓他吞下。等到出生后，夢中的僧人白天來到房中，摩著他的頭說：『必定會大力弘揚教法。』說完就消失了。十歲出家，十七歲受具足戒，向素法師學習涅槃和唯識的大義。又夢見梵僧告訴他說：『三藏大教，都儲藏在你的腹中了。』從此以後，經、律、論都能囊括貫通，像川流一樣涌出。不久，在清涼山拜謁文殊菩薩，眾聖都顯現出來。德宗皇帝（779-805）聽說了他的名聲，徵召他入宮。一見面就非常高興，又詔令他侍奉皇太子，順宗皇帝（805）親近他，如同兄弟一般。憲宗皇帝（805-820）多次駕臨他的寺廟，常常向他請教。於是天子更加明白佛是大聖人，他的教法有大不可思議的力量。講授唯識等經論，總共一百六十座。每天持誦諸部經典，十餘萬遍。指引凈土為休息的地方，嚴飾金經來報答佛法的恩德。前後供養佈施，數百萬之多，全部用來修飾殿宇。開成元年（836）六月一日，面向西方，右脅而臥圓寂。尊容如同活著一般，異香瀰漫。遺命火化，得到舍利三百多粒。皇帝賜謚號為大達，塔名為玄秘。
(丁巳年)利蹤禪師住持子湖
利蹤禪師，是澶州周氏之子。出家后，進入南泉普愿禪師的門下。到達衢州馬蹄山，結茅屋隱居。開成二年（837），當地人捐獻山下的子湖，建立寺院讓利蹤禪師居住。他在門下立了一塊牌子，上面寫著：『子湖有一隻狗，上取人頭，中取人心，下取人足。』稍微猶豫就會喪身失命。又向大眾開示說：『天上人間，輪迴六道，乃至所有蠢動的含靈，未曾在此一分真如中，有些許相違背的地方。』
【English Translation】 English version: The waves are surging. What are you looking for in the spiritual bones of the late master? Xing said, 'This is the perfect place to exert effort.' The monks said, 'Even a needle cannot penetrate here, what effort can be exerted?' Xing took a hoe on his shoulder and went out.
○ Dharma Master Dada Duanfu Passes Away
Duanfu, whose surname was Zhao, was a native of Qin. Initially, his mother dreamed of a Brahma monk who said, 'A noble son will be born.' Then he took out a relic from his bag and made her swallow it. When he was born, the monk in the dream entered the room in broad daylight, stroked his head and said, 'He will surely greatly promote the Dharma.' After saying this, he disappeared. He became a monk at the age of ten and received full ordination at seventeen. He learned the great meaning of Nirvana and Consciousness-only from Dharma Master Su. He also dreamed of a Brahma monk who told him, 'The entire Tripitaka is stored in your belly.' From then on, he was able to encompass and pour out the scriptures, precepts, and treatises like a flowing river. Soon after, he visited Manjusri Bodhisattva at Qingliang Mountain, and all the saints appeared. Emperor Dezong (779-805) heard of his reputation and summoned him to the palace. He was very pleased at first sight and ordered him to serve the Crown Prince. Emperor Shunzong (805) was close to him, like a brother. Emperor Xianzong (805-820) often visited his temple and often consulted him. Therefore, the emperor increasingly understood that the Buddha was a great sage and that his teachings had great and inconceivable power. He lectured on Consciousness-only and other scriptures and treatises, a total of one hundred and sixty times. He recited various scriptures more than one hundred thousand times a day. He pointed to the Pure Land as a place of rest and solemnly decorated the golden scriptures to repay the grace of the Dharma. He offered hundreds of millions of donations, all of which were used to decorate the palaces. On June 1st of the first year of Kaicheng (836), he passed away facing west, lying on his right side. His appearance was as if he were alive, and a strange fragrance filled the air. He left instructions to be cremated, and more than three hundred relics were obtained. The emperor bestowed the posthumous title of Dada, and the pagoda was named Xuanmi.
(Ding Si Year) Chan Master Lizong Resides at Zihu
Chan Master Lizong was the son of the Zhou family in Chanzhou. After becoming a monk, he entered the room of Nanquan Puyuan. He arrived at Matishan Mountain in Quzhou and built a thatched hut to live in seclusion. In the second year of Kaicheng (837), the local people donated Zihu at the foot of the mountain and built a temple for Chan Master Lizong to live in. He erected a sign under the gate that read: 'There is a dog in Zihu that takes people's heads above, people's hearts in the middle, and people's feet below.' Hesitation will lead to loss of life. He also instructed the public: 'In the heavens and on earth, in the cycle of the six realms, and even in all moving creatures, there has never been any contradiction in this one part of true thusness.'
還信么。還領受得么。他古人只見道個。即心是佛。即心是法。便承信去。隨處茅茨石室。長養聖胎。只待道果成熟。汝今何不效他行取。仁者可煞分明。並無參雜。治生產業。與諸實相。不相違背。又曰。汝等苦死。向人前討些子聲色唇吻作么。譬如圓鏡。男來男現。女來女現。乃至僧俗青黃山河萬物。隨其色相。一鏡傳輝。不可是鏡有多般。但能映物而露。仁者還識得鏡未。若不識鏡。盡被男女青黃山河萬類等。礙汝光明。若識鏡去。乃至青黃男女。大地山河。有想無想。四足多足。胎卵情生。天堂地獄。咸於一鏡中。悉得其分劑。長短劫數。若色若空。並能了之。更非他物。大眾光陰箭速。莫漫悠悠。大事因緣。決須了取。
(戊午)清涼澄觀國師示寂(華嚴宗)
開成三年三月六日澄觀將示寂。謂門人曰。吾聞偶運無功。先聖悼嘆。復質無行。古人恥之。大明不能破長夜之昏。慈母不能保身後之子。當取信於佛。無取信於人。真離玄微。非言說所顯。要以深心體解。朗然現前。對境無心。逢緣不動。則不孤我矣。言訖而逝。年一百二十。臘八十三。奉全身塔於終南山。名曰妙覺。後有梵僧至闕。稱于蔥嶺見金甲神凌空而過。咒止問之。答曰。我文殊堂神也。取華嚴菩薩大牙。歸供養耳。有旨啟塔
【現代漢語翻譯】 現代漢語譯本： 還相信嗎？還能領會接受嗎？古人只是說道，『即心是佛』（當下之心就是佛），『即心是法』（當下之心就是法），便信受奉行，隨處用茅草蓋屋，在石室中修行，長養聖胎，只等待道果成熟。你們現在為什麼不傚法他們去修行呢？仁者啊，應該十分明白，修行不應摻雜其他事物。經營產業，與諸法實相，並不互相違背。又說，你們這些苦命的人啊，為什麼要在人前討取一些聲色和口頭上的讚美呢？譬如一面圓鏡，男人來就顯現男人的形象，女人來就顯現女人的形象，乃至僧人、俗人、青色、黃色、山河萬物，都隨著各自的色相，在一面鏡子中顯現光輝。難道是鏡子有很多面嗎？只是因為它能夠映照萬物而顯露出來。仁者啊，你們認識這面鏡子嗎？如果不認識這面鏡子，就會被男女、青黃、山河萬物等等，障礙了你們的光明。如果認識了這面鏡子，乃至青黃男女，大地山河，有想無想，四足多足，胎生卵生，有情無情，天堂地獄，都在一面鏡子中，各自得到其應有的位置和份量，長短劫數，若色若空，都能明瞭，更不是其他什麼東西。各位，光陰似箭，不要漫不經心，這件大事因緣，一定要徹底明白。
（戊午年）（唐德宗貞元十四年，公元798年）清涼澄觀國師圓寂（華嚴宗）。
開成三年（唐文宗開成三年，公元838年）三月六日，澄觀將要圓寂，對門人說：『我聽說偶然的行動沒有功效，先聖對此感到惋惜；恢復舊業而沒有實際行動，古人對此感到羞恥。太陽的光明不能打破長夜的黑暗，慈愛的母親不能保佑身後的兒子。應當相信佛，不要相信人。真正的道理遠離玄妙，不是言語所能表達的，要用深刻的心去體會理解，才能朗然現前。面對境界而不起心，遇到因緣而不動搖，這樣才不辜負我了。』說完就圓寂了，享年一百二十歲，僧臘八十三。將全身塔安奉在終南山，名為妙覺。後來有梵僧來到朝廷，聲稱在蔥嶺看見金甲神凌空而過，用咒語止住他詢問，回答說：『我是文殊堂的神，取華嚴菩薩的大牙，回去供養。』於是皇帝下旨開啟塔。
【English Translation】 English version: Do you still believe? Can you still understand and accept? The ancients only said, 'The immediate mind is Buddha' (即心是佛), 'The immediate mind is Dharma' (即心是法), and then they believed and practiced accordingly, building thatched huts and practicing in stone chambers everywhere, nurturing the sacred embryo, just waiting for the fruit of the Tao to ripen. Why don't you imitate them and practice now? Benevolent ones, you should be very clear that cultivation should not be mixed with other things. Managing industry and the true nature of all dharmas do not contradict each other. It is also said, 'You miserable people, why do you seek some sounds, colors, and verbal praises in front of others? It is like a round mirror, a man appears when a man comes, a woman appears when a woman comes, and even monks, laypeople, blue, yellow, mountains, rivers, and all things, all appear with their respective appearances, shining in one mirror. Is it that the mirror has many faces? It is only because it can reflect all things and reveal them. Benevolent ones, do you recognize this mirror? If you do not recognize this mirror, you will be obstructed in your light by men, women, blue, yellow, mountains, rivers, and all things. If you recognize this mirror, even blue, yellow, men, women, the earth, mountains, and rivers, with or without thought, four-legged or many-legged, born from wombs or eggs, sentient or insentient, heaven or hell, all have their proper positions and proportions in one mirror, long or short kalpas, whether form or emptiness, can all be understood, and it is not something else. Everyone, time flies like an arrow, do not be careless, this great matter of cause and condition must be thoroughly understood.'
(Year Wu-Wu) (Tang Dynasty, Emperor Dezong, Zhenyuan 14th year, 798 AD) National Teacher Qingliang Chengguan of Qingliang Temple passed away (Huayan School).
On the sixth day of the third month of the third year of Kaicheng (Tang Dynasty, Emperor Wenzong, Kaicheng 3rd year, 838 AD), Chengguan was about to pass away and said to his disciples: 'I have heard that accidental actions have no effect, and the former sages regretted this; restoring old practices without actual action is something that the ancients were ashamed of. The light of the sun cannot break the darkness of the long night, and a loving mother cannot protect her sons after death. You should believe in the Buddha, not in people. True principles are far from mysterious and cannot be expressed in words. You must use a deep heart to understand and comprehend them, so that they can clearly appear before you. Face the realm without arising thoughts, and remain unmoved when encountering conditions, so that I will not be disappointed.' After saying this, he passed away at the age of one hundred and twenty, with eighty-three years as a monk. The whole body pagoda was enshrined in Zhongnan Mountain, named Miaojue. Later, a Brahman monk came to the court, claiming that he saw a golden-armored god passing through the air in the Congling Mountains, and stopped him with a mantra to ask him. He replied: 'I am the god of the Manjushri Hall, and I am taking the great tooth of the Huayan Bodhisattva back for offering.' So the emperor ordered the pagoda to be opened.
。容貌如生。而失二牙。阇維。舌根不壞。如紅蓮色。舍利光明瑩潤。觀生歷九朝。為七帝門師。
(辛酉)宗密禪師入寂
宗密。住終南。會昌元年正月六日。安坐而逝。道俗等奉全身於圭峰。二月十三日茶毗。得舍利。明白潤大。後門人泣求之。皆得於煨燼。乃藏之石室。
○惟政禪師隱居終南山
惟政。住聖壽。后忽入終南山。人問故。政曰。吾避仇矣。
○楚南禪師隱居林谷
楚南。福州張氏子。髫年出家。既冠落髮受具。往上都。聽凈名經。雖精研法義。而未了玄機。遂謁道楷。楷曰。吾非汝師。汝師江外黃檗是也。南乃禮辭。往參希運。運問。子未現三界影像時如何。南曰。即今豈是有耶。運曰。有無且置。即今如何。南曰。非今古。運曰。吾之法眼。已在汝躬。南乃入室。執巾侍盥。晨晡請益。尋值武宗廢教。南遂深竄林谷。
○云巖曇晟禪師入寂(藥山儼法嗣)
院主游石室回。曇晟問。汝去入到石室裡許。為甚麼便回。主無對。良價代曰。彼中已有人佔了也。晟曰。汝更去。作甚麼。價曰。不可人情斷絕去也。會昌元年十月二十六日。晟示疾。命澡身竟。喚主事。令備齋。來日有上座發去。至二十七夜入寂。茶毗得舍利一千餘粒。瘞于石室。來
【現代漢語翻譯】 現代漢語譯本：容貌栩栩如生，但掉了兩顆牙齒。荼毗（Dharana，焚燒）。舌根沒有腐壞，像紅蓮花的顏色。舍利（Śarīra，遺骨）光明瑩潤。觀生歷經九個朝代，是七位皇帝的老師。
（辛酉年）宗密禪師圓寂（入寂指僧人去世）
宗密，住在終南山。會昌元年（841年）正月六日，安詳坐化而逝。僧人和俗人等將他的全身供奉在圭峰。二月十三日荼毗，得到舍利，明白潤澤且大。後來門人哭著請求，都從灰燼中得到了舍利，於是將舍利藏在石室中。
惟政禪師隱居終南山
惟政，住在聖壽寺。後來忽然進入終南山。人們問他原因，惟政說：『我爲了躲避仇家啊。』
楚南禪師隱居林谷
楚南，是福州張家的兒子。年幼時出家。成年後剃度受戒。前往上都（指當時的首都，通常是長安或洛陽），聽講《凈名經》（《維摩詰所說經》）。雖然精研佛法義理，但還沒有領悟玄妙的禪機。於是拜見道楷禪師。道楷說：『我不是你的老師，你的老師是江外的黃檗禪師。』楚南於是告辭，前去參拜希運禪師。希運問：『你還沒有顯現三界影像時是什麼樣子？』楚南說：『現在難道是有嗎？』希運說：『有無暫且放下，現在是什麼樣子？』楚南說：『不是今，也不是古。』希運說：『我的法眼，已經在你身上了。』楚南於是進入內室，拿著巾帕侍奉洗漱，早晚請教。不久遇到武宗皇帝廢除佛教，楚南於是深深地藏匿在林谷之中。
云巖曇晟禪師圓寂（藥山惟儼禪師的法嗣）
院主從石室遊玩回來，曇晟問：『你進去到石室裡，為什麼就回來了？』院主無言以對。良價禪師代答說：『那裡已經有人佔了。』曇晟說：『你再去，做什麼？』良價說：『不可人情斷絕啊。』會昌元年（841年）十月二十六日，曇晟示現疾病，命人沐浴身體完畢，叫來主管僧人，命令準備齋飯，說明天有上座要出發。到二十七日夜裡圓寂。荼毗后得到舍利一千多顆，埋葬在石室中。
【English Translation】 English version: His appearance was lifelike, but he had lost two teeth. Dharana (cremation). His tongue root did not decay, resembling the color of a red lotus. Śarīra (relics) were bright and lustrous. Guansheng lived through nine dynasties and was the teacher of seven emperors.
(Xinyou Year) Zen Master Zongmi passed away (Entered Nirvana)
Zongmi resided in Zhongnan Mountain. On the sixth day of the first month of the Huichang first year (841 AD), he passed away peacefully in a seated posture. Monks and laypeople enshrined his whole body at Guifeng. On the thirteenth day of the second month, he was cremated, and Śarīra were obtained, clear, bright, and large. Later, disciples wept and begged for them, and they were all obtained from the ashes. Therefore, the Śarīra were stored in a stone chamber.
Zen Master Weizheng lived in seclusion in Zhongnan Mountain
Weizheng resided in Shengshou Temple. Later, he suddenly entered Zhongnan Mountain. When people asked the reason, Weizheng said, 'I am avoiding enemies.'
Zen Master Chunan lived in seclusion in Lingu Valley
Chunan was the son of the Zhang family of Fuzhou. He left home at a young age. After reaching adulthood, he was tonsured and received the full precepts. He went to Shangdu (the capital, usually Chang'an or Luoyang) to listen to the Vimalakirti Sutra. Although he studied the Dharma doctrines diligently, he had not yet understood the profound Zen secrets. Therefore, he visited Zen Master Daokai. Daokai said, 'I am not your teacher; your teacher is Zen Master Huangbo outside the river.' Chunan then bid farewell and went to visit Xiyun. Xiyun asked, 'What were you like before you manifested the images of the three realms?' Chunan said, 'Is there anything now?' Xiyun said, 'Let's put aside existence and non-existence; what is it like now?' Chunan said, 'Neither now nor ancient.' Xiyun said, 'My Dharma eye is already in your body.' Chunan then entered the inner room, holding a towel to serve him with washing and rinsing, seeking instruction morning and evening. Soon after, Emperor Wuzong abolished Buddhism, and Chunan deeply hid himself in Lingu Valley.
Zen Master Yunyan Tansheng passed away (Dharma successor of Zen Master Yaoshan Weiyan)
The abbot returned from a tour of the stone chamber, and Tansheng asked, 'You went into the stone chamber, why did you come back?' The abbot was speechless. Zen Master Liangjia replied on his behalf, 'Someone has already occupied it.' Tansheng said, 'What are you going to do if you go again?' Liangjia said, 'It is impossible to sever human relations.' On the twenty-sixth day of the tenth month of the Huichang first year (841 AD), Tansheng showed signs of illness. He ordered that his body be bathed and finished, and summoned the supervising monk, ordering him to prepare vegetarian food, explaining that a senior monk would be leaving tomorrow. He passed away on the night of the twenty-seventh. After cremation, more than a thousand Śarīra were obtained and buried in the stone chamber.
謚無住。塔曰凈勝。
○大梅法常禪師入寂(馬祖一法嗣)
法常。住大梅。龐蘊欲驗常。特相訪。才見便問。久向大梅。未審梅子熟也未。常曰。熟也。你向甚麼處下口。蘊曰。百雜碎。常伸手曰。還我核子來。蘊便休去。善會行腳時。一日與定山神英同行。言話次。英曰。生死中無佛。即無生死。會曰。生死中有佛。即不迷生死。兩人互相不肯。同上大梅見常。會便舉問。常曰。未審二人見處那個較親。常曰。一親一疏。會復問。那個親。常曰。且去。明日來。會明日再上。問常曰。親者不問。問者不親。時大梅山旁。有石庫。相傳為神仙置藥之所。一夕常夢。有神人告曰。君非凡夫。石庫中有聖書。受之者為地下主。不然。亦可省帝王師。常于夢中。答曰。昔僧稠不顧仙經。其卷自亡。吾以涅槃為樂。厥壽何啻與天偕老耶。神曰。此地靈府。俗人居此。立致變怪。常曰。吾寓跡梅尉之鄉耳。非久據也。忽一日謂其徒曰。來莫可抑。往莫可追。從容間。聞鼯鼠聲。乃曰。即此物非他物。汝等諸人。善自護持。吾今逝矣。言訖示滅。
(癸亥)智廣禪師隱居巖谷(鹽官安法嗣)
智廣。仙遊人。初參鹽官齊安。及鄂州無等禪師。有省遂南歸。止泉州。常持鐵缽。以一白犬自隨。會昌三年。
【現代漢語翻譯】 現代漢語譯本 謚號為無住。塔名為凈勝。
○大梅法常禪師圓寂（馬祖道一的法嗣）
法常禪師，居住在大梅山。龐蘊（居士，字道玄）想要考驗法常禪師，特意去拜訪他。剛一見面就問：『久仰大梅山，不知梅子熟了沒有？』法常禪師說：『熟了。你從哪裡下口呢？』龐蘊說：『百雜碎。』法常禪師伸手說：『還我核子來。』龐蘊便不再作聲。善會禪師在行腳參訪時，有一天與定山神英禪師同行。在談話時，神英禪師說：『生死中沒有佛，也就沒有生死。』善會禪師說：『生死中有佛，就不會迷惑于生死。』兩人互相不認可對方的觀點，一同去大梅山拜見法常禪師。善會禪師便舉出此事請教。法常禪師說：『不知你們二人的見解哪個更親切？』法常禪師說：『一個親切，一個疏遠。』善會禪師又問：『哪個親切？』法常禪師說：『且去，明日再來。』善會禪師第二天再去，問法常禪師說：『親切的不用問，問的就不親切。』當時大梅山旁，有個石庫，相傳是神仙放置丹藥的地方。一天晚上，法常禪師夢見有神人告訴他說：『你不是凡人，石庫中有聖書，得到它的人可以成為地下的主宰，不然，也可以成為帝王的老師。』法常禪師在夢中回答說：『過去僧稠（北魏時高僧）不顧仙經，那些經卷自己就消失了。我以涅槃為樂，我的壽命何止與天同老呢？』神人說：『此地是靈府，俗人居住在這裡，立刻就會發生變故。』法常禪師說：『我只是暫住梅尉這個地方罷了，不是長久居住。』忽然有一天，法常禪師對他的弟子們說：『來不可抑制，去不可追逐。』從容之間，聽到鼯鼠的聲音，於是說：『這個東西不是其他東西。你們各位，好好地守護自己。我今天要走了。』說完就圓寂了。
（唐 癸亥年(843)）智廣禪師隱居在巖谷（鹽官齊安的法嗣）
智廣禪師，是仙遊人。最初參訪鹽官齊安禪師，以及鄂州無等禪師。有所領悟后就南歸，住在泉州。常常拿著鐵缽，帶著一條白狗跟隨自己。會昌三年(843)。
【English Translation】 English version His posthumous title was Wuzhu (無住, No Abiding). His stupa was named Jingsheng (凈勝, Pure Victory).
○ Chan Master Fachang (法常) of Damei (大梅, Big Plum) Mountain entered Nirvana (a Dharma heir of Mazu Daoyi 馬祖道一).
Fachang lived on Damei Mountain. Pang Yun (龐蘊, Layman Pang) wanted to test Fachang, so he made a special visit. As soon as he saw him, he asked, 'I have long admired Damei. I don't know if the plums are ripe yet?' Fachang said, 'They are ripe. Where do you start to eat them?' Pang Yun said, 'A hundred miscellaneous pieces.' Fachang stretched out his hand and said, 'Return the pit to me.' Pang Yun then fell silent. When Shanhui (善會) was traveling, one day he was walking with Dingshan Shenying (定山神英). During their conversation, Shenying said, 'There is no Buddha in birth and death, so there is no birth and death.' Shanhui said, 'There is Buddha in birth and death, so one is not deluded by birth and death.' The two did not agree with each other, and together they went to Damei to see Fachang. Shanhui then raised the question. Fachang said, 'I don't know which of the two's views is closer.' Fachang said, 'One is close and one is distant.' Shanhui asked again, 'Which one is close?' Fachang said, 'Go now, come back tomorrow.' Shanhui went again the next day and asked Fachang, 'The close one does not ask, the one who asks is not close.' At that time, next to Damei Mountain, there was a stone storehouse, which was said to be the place where immortals placed medicine. One night, Fachang dreamed that a divine man told him, 'You are no ordinary man. There are sacred books in the stone storehouse. The one who receives them will be the master of the underworld. If not, he can also be the teacher of emperors.' In the dream, Fachang replied, 'In the past, Monk Chou (僧稠, a prominent monk during the Northern Wei Dynasty) did not care about the immortal scriptures, and the scrolls disappeared by themselves. I take Nirvana as my joy. My life is no less than that of heaven.' The divine man said, 'This place is a spiritual mansion. If ordinary people live here, they will immediately cause strange events.' Fachang said, 'I am only temporarily living in the village of Meiwei (梅尉), not living here for a long time.' Suddenly one day, Fachang said to his disciples, 'Coming cannot be suppressed, going cannot be pursued.' In a leisurely manner, he heard the sound of a flying squirrel, and then said, 'This thing is not another thing. All of you, take good care of yourselves. I am leaving now.' After speaking, he manifested Nirvana.
(Guihai year of Tang Dynasty (癸亥年, 843 AD)) Chan Master Zhiguang (智廣) lived in seclusion in the rock valley (a Dharma heir of Yanguan Qi'an 鹽官齊安).
Chan Master Zhiguang was a native of Xianyou (仙遊). He first visited Chan Master Yanguan Qi'an and Chan Master Wudeng (無等) of Ezhou (鄂州). After gaining some understanding, he returned south and lived in Quanzhou (泉州). He often carried an iron bowl and was followed by a white dog. In the third year of Huichang (會昌三年, 843 AD).
武宗將廢教。廣乃遁入巖谷。
○平田普岸禪師入寂(百丈海法嗣)
普岸。住平田。一日義玄來訪。先逢一嫂在田使牛。玄問嫂平田路向甚處去。嫂打牛一棒曰。這畜生到處走到此。路也不識玄曰。我問你平田路向甚處去。嫂曰。這畜生五歲。尚使不得。玄心語曰。欲觀前人。先觀所使。便有抽釘拔楔之意。及見岸。岸曰。曾見我嫂也未。玄曰。已收下了也。岸遂問。近離甚處。曰江西黃檗。岸曰。情知你見作家來。曰特來禮拜和尚。岸曰。已相見了也。玄曰。賓主之禮。合施三拜。岸曰。既是賓主之禮。禮拜著。會昌三年七月。告眾入寂。壽七十四。
○惟政禪師入寂(北宗普寂法嗣)
惟政。隱居終南。后遷。寂年八十七。茶毗收舍利四十九粒。以會昌三年九月四日入塔。
佛祖綱目卷第三十二 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十三(云字號)
甲子(唐武宗會昌四年起)丁卯(宣宗大中元年)庚辰(懿宗咸通元年)甲午(僖宗乾符元年)庚子(改廣明)辛丑(改中和)乙巳(改光啟)戊申(改文德)己酉(昭宗龍紀元年)庚戌(改大順)壬子(改景福)甲寅(改乾寧)戊午(改光化)辛酉(改天覆)癸亥(唐昭宗天覆三
【現代漢語翻譯】 現代漢語譯本 武宗(唐武宗)將要廢除佛教。廣禪師於是隱遁到山巖山谷中。
○平田普岸禪師圓寂(百丈海的法嗣)
普岸禪師，住在平田。一天，義玄前來拜訪。先遇到一位大嫂在田里使喚牛。義玄問大嫂：『去平田的路怎麼走？』大嫂用鞭子打了一下牛，說：『這畜生到處亂走，到了這裡，路也不認識。』義玄說：『我問你去平田的路怎麼走？』大嫂說：『這畜生五歲了，還使喚不得。』義玄心想：『要觀察前人，先觀察他所使用的東西。』於是便有了抽釘拔楔的意味。等到見到普岸禪師，普岸禪師問：『曾經見過我的嫂子嗎？』義玄說：『已經領教過了。』普岸禪師於是問：『最近從哪裡來？』義玄說：『江西黃檗(黃檗山)。』普岸禪師說：『我早就知道你見過有作為的人了。』義玄說：『特地來禮拜和尚。』普岸禪師說：『已經相見了。』義玄說：『賓主之禮，應該行三拜之禮。』普岸禪師說：『既然是賓主之禮，就禮拜吧。』會昌三年(843年)七月，普岸禪師告訴眾人後圓寂。享年七十四歲。
○惟政禪師圓寂(北宗普寂的法嗣)
惟政禪師，隱居在終南山。後來遷居。圓寂時八十七歲。火化后收集到舍利四十九粒。在會昌三年(843年)九月四日入塔。
佛祖綱目卷第三十二 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十三(云字號)
甲子(唐武宗會昌四年(844年)起)丁卯(宣宗大中元年(847年))庚辰(懿宗咸通元年(860年))甲午(僖宗乾符元年(874年))庚子(改廣明(880年))辛丑(改中和(881年))乙巳(改光啟(885年))戊申(改文德(888年))己酉(昭宗龍紀元年(889年))庚戌(改大順(890年))壬子(改景福(892年))甲寅(改乾寧(894年))戊午(改光化(902年))辛酉(改天覆(901年))癸亥(唐昭宗天覆三年(903年))
【English Translation】 English version Emperor Wuzong (of Tang Dynasty) was about to abolish Buddhism. Chan Master Guang then遁into the rocks and valleys.
○ Chan Master Puan of Ping Tian entered Nirvana (Died) (Successor of Baizhang Hai)
Puan lived in Ping Tian. One day, Yixuan came to visit. He first met an elder sister-in-law using an ox in the field. Yixuan asked the sister-in-law: 'How do I get to Ping Tian?' The sister-in-law hit the ox with a stick and said, 'This animal wanders everywhere, and when it gets here, it doesn't even recognize the road.' Yixuan said, 'I'm asking you how to get to Ping Tian.' The sister-in-law said, 'This animal is five years old and still can't be used.' Yixuan thought to himself, 'To observe the predecessors, first observe what they use.' Then he had the intention of 'removing nails and pulling out wedges'. When he met Chan Master An, Chan Master An asked, 'Have you ever seen my sister-in-law?' Yixuan said, 'I have already learned from her.' Chan Master An then asked, 'Where did you come from recently?' Yixuan said, 'Jiangxi Huangbo (Huangbo Mountain).' Chan Master An said, 'I knew you had seen an accomplished person.' Yixuan said, 'I came specifically to pay respects to the Abbot.' Chan Master An said, 'We have already met.' Yixuan said, 'According to the etiquette between guest and host, I should perform three bows.' Chan Master An said, 'Since it is the etiquette between guest and host, then bow.' In July of the third year of Huichang (843 AD), Chan Master An told the assembly and entered Nirvana. He lived to be seventy-four years old.
○ Chan Master Weizheng entered Nirvana (Successor of Puji of the Northern School)
Chan Master Weizheng lived in seclusion in Zhongnan Mountain. Later he moved. He was eighty-seven years old when he entered Nirvana. After cremation, forty-nine relics were collected. He was entombed in a pagoda on the fourth day of the ninth month of the third year of Huichang (843 AD).
Outline of the Patriarchs of the Buddha Volume 32 卍 New Continued Collection Volume 85 No. 1594 Outline of the Patriarchs of the Buddha
Outline of the Patriarchs of the Buddha Volume 33 (Cloud Character)
Jiazi (Starting from the fourth year of Huichang of Emperor Wuzong of Tang (844 AD)) Dingmao (The first year of Dazhong of Emperor Xuanzong (847 AD)) Gengchen (The first year of Xiantong of Emperor Yizong (860 AD)) Jiawu (The first year of Qianfu of Emperor Xizong (874 AD)) Gengzi (Changed to Guangming (880 AD)) Xinchou (Changed to Zhonghe (881 AD)) Yisi (Changed to Guangqi (885 AD)) Wushen (Changed to Wende (888 AD)) Jiyou (The first year of Longji of Emperor Zhaozong (889 AD)) Gengxu (Changed to Dashun (890 AD)) Renzi (Changed to Jingfu (892 AD)) Jiayin (Changed to Qianning (894 AD)) Wuwu (Changed to Guanghua (902 AD)) Xinyou (Changed to Tianfu (901 AD)) Guihai (The third year of Tianfu of Emperor Zhaozong of Tang (903 AD))
年止)
(甲子)善道禪師隱居石室(長髭曠法嗣)
善道。初依長髭曠。曠遣令受戒。謂曰。汝回日須到石頭和尚處禮拜。道受戒后。乃參希遷。一日隨遷遊山次。遷曰。汝與吾斫卻面前樹子免礙我。道曰。不將刀來。遷乃抽刀倒與。道曰。何不過那頭來。曰你用那頭作甚麼。道即大悟。便歸長髭。曠問。汝到石頭否。曰到即到。只是不通。號曰。從甚受戒。曰不依他。曰在彼即恁么來我這裡作么生。曰不違背。曰太忉忉生。曰舌頭未曾點著在。曠喝曰。沙彌出去。道便出。曠曰。爭得不遇於人。尋值會昌沙汰。道乃作行者。居於石室。慧寂問。佛之與道。相去幾何。曰道如展手。佛似握拳。曰還假看教否。曰三乘十二分教。是分外事。若與他作對。即是心境兩法。能所雙行。便有種種見解。亦是狂慧。未足為道。若不與他作對。一事也無。所以祖師道。本來無一物。汝不見小兒出胎時。可道我解看教。不解看教。當恁么時。亦不知有佛性義。無佛性義。及至長大。便學種種知解出來。便道我能我解不知總是客塵煩惱。十六行中。嬰兒行為最。哆哆和和時。喻學道之人離分別取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會。
(乙丑)慧恭參宣鑒禪師
慧恭。福州羅氏子。
【現代漢語翻譯】 現代漢語譯本 （甲子年（844年））善道禪師隱居石室（長髭曠法嗣）
善道禪師，最初依止長髭曠禪師。長髭曠禪師讓他去受戒，並說：『你回來的時候一定要到石頭和尚那裡禮拜。』善道禪師受戒后，就去參訪希遷禪師（石頭希遷）。一天，跟隨希遷禪師遊山的時候，希遷禪師說：『你幫我砍掉面前的樹，免得礙我的事。』善道禪師說：『沒有帶刀來。』希遷禪師就抽出刀，倒著遞給他。善道禪師說：『為什麼不從那頭遞過來？』希遷禪師說：『你用那頭做什麼？』善道禪師當下大悟。於是返回長髭曠禪師處。長髭曠禪師問：『你到石頭和尚那裡了嗎？』善道禪師說：『到是到了，只是不通。』長髭曠禪師說：『你從哪裡受戒的？』善道禪師說：『不依他。』長髭曠禪師說：『你在他那裡是那樣，到我這裡來又怎麼樣？』善道禪師說：『不違背。』長髭曠禪師說：『太啰嗦了。』善道禪師說：『舌頭還沒碰到呢。』長髭曠禪師喝道：『沙彌出去！』善道禪師便出去了。長髭曠禪師說：『怎麼能不遇到人呢？』不久遇到會昌法難（唐武宗會昌年間滅佛事件）。善道禪師於是做了行者，居住在石室。慧寂禪師問：『佛與道，相差多少？』善道禪師說：『道如展手，佛似握拳。』慧寂禪師說：『還需要看經教嗎？』善道禪師說：『三乘十二分教，是分外事。如果與它作對，就是心境兩法，能所雙行，便有種種見解，也是狂慧，不足以成為道。如果不與它作對，一事也沒有。所以祖師說，本來無一物。你沒看見小兒出生的時候，能說我解看經教，不解看經教嗎？當那個時候，也不知道有佛性義，無佛性義。等到長大，便學種種知解出來，便說我能我解，不知道總是客塵煩惱。十六行中，嬰兒行為最。哆哆和和時，比喻學道之人離開分別取捨心。所以讚歎嬰兒，可以比喻取之。如果說嬰兒是道，現在人就錯會了。』
（乙丑年（845年））慧恭禪師參訪宣鑒禪師
慧恭禪師，福州羅氏之子。
【English Translation】 English version (Jiazi Year (844 AD)) Chan Master Shandao secluded in a stone chamber (Successor of Changzi Kuang)
Shandao initially relied on Changzi Kuang. Kuang sent him to receive the precepts, saying, 'When you return, you must go to Stone (Shitou Xiqian) to pay respects.' After receiving the precepts, Dao visited Xiqian. One day, while accompanying Xiqian on a mountain walk, Xiqian said, 'You and I should chop down the tree in front of us to avoid obstructing me.' Dao said, 'I didn't bring a knife.' Xiqian then drew his knife and handed it to him upside down. Dao said, 'Why not hand it over from the other end?' Xiqian said, 'What would you do with that end?' Dao immediately had a great enlightenment. He then returned to Changzi. Kuang asked, 'Did you go to Stone?' Dao said, 'I went, but I didn't understand.' Kuang said, 'From whom did you receive the precepts?' Dao said, 'Not relying on him.' Kuang said, 'You were like that there, what about coming here to me?' Dao said, 'Not contradicting.' Kuang said, 'Too verbose.' Dao said, 'The tongue hasn't touched it yet.' Kuang shouted, 'Shami, get out!' Dao then went out. Kuang said, 'How can one not encounter people?' Soon after, he encountered the Huichang Persecution (Buddhist persecution during the Huichang era of Emperor Wuzong of Tang Dynasty). Dao then became a practitioner and lived in a stone chamber. Huiji asked, 'How far apart are Buddha and Dao?' Dao said, 'Dao is like an open hand, Buddha is like a clenched fist.' Huiji said, 'Is it still necessary to read the teachings?' Dao said, 'The Three Vehicles and Twelve Divisions of the teachings are extraneous matters. If you oppose them, it is the duality of mind and object, the dual operation of subject and object, and there will be various views, which are also mad wisdom, not enough to become the Dao. If you do not oppose them, there is nothing at all. Therefore, the Patriarch said, 'Originally there is nothing.' Haven't you seen when a child is born, can he say I understand the teachings, I don't understand the teachings? At that time, he also doesn't know the meaning of Buddha-nature, the meaning of no Buddha-nature. When he grows up, he learns various understandings and says I can, I understand, not knowing that they are all guest dust afflictions. Among the sixteen acts, the infant act is the best. The babbling and harmonious time is a metaphor for a person learning the Dao to leave the discriminating mind of taking and discarding. Therefore, praising the infant can be used as a metaphor. If you say the infant is the Dao, people today will misunderstand it.'
(Yichou Year (845 AD)) Chan Master Huigong visited Xuanjian
Chan Master Huigong, son of the Luo family of Fuzhou.
年十七舉進士。因睹祖師遺像。便出家。二十二受戒。謁宣鑒。鑒曰會么。曰作么。曰請相見。曰識么。鑒大笑。遂入室。后住天臺瑞龍院○高亭簡參鑒。隔江才見。便云不審。鑒乃搖扇招之。簡忽開悟。乃橫趨而去。更不回顧。
(丁卯)慧忠禪師隱居龜洋
武宗廢教。龜洋慧忠。述偈嘆曰。敕命如雷下翠微。風前垂淚脫禪衣。雲中有寺不容住。塵里無家何處歸。明月分形處處新。白衣寧墜解空人。誰言在俗妨修道。金粟曾為居士身。忍仙林下坐禪時。曾被哥王割截肢。況我聖朝無此事。祇令休道亦何悲。丁卯宣宗即位。詔復天下寺宇。佛教大興。忠笑曰。仙去者未必受箓。成佛者未必須僧。復作偈曰。雪后始知松柏操。云收方見濟淮分。不因世主令還俗。那辨雞群與鶴群。多年塵土自騰騰。雖著伽黎未是僧。今日歸來酬本志。不妨留髮候然燈。形容雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈例是沙門。遂過中不食。不宇而禪。跡不出山者二十年。
○宣鑒禪師開法德山
大中元年。武陵太守薛廷望。再崇德山精舍。號古德禪院。請宣鑒住持。鑒居之。大闡玄風。上堂。若也於己無事。則勿妄求。妄求而得。亦非得也。汝但無事於心。無心於事。則虛而靈。寂而妙。若毫端許
言本末者。皆為自欺。何故。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終為無益。又云。別無禪道可學。若有學得者。即是外道見解。亦無神通變現可得。汝道神通是聖。諸天龍神五通神仙外道修羅亦有神通。應可是佛也。孤峰獨宿。一食卯齋。長坐不臥。六時禮念。疑他生死。老胡有言。諸行無常。是生滅法。若言入定凝神靜慮得者。尼乾子等諸外道師。亦入得八萬劫大定。莫是佛否。一念妄心不盡。即是生死相續。仁者。時不待人。莫因循過日○全奯。泉州柯氏子。少落髮稟戒。習經律諸部。優遊禪苑。值會昌沙汰。于鄂州湖邊。作渡子。兩岸各掛一板。有人過渡。打板一下。奯曰阿誰。或曰。要過那邊去。奯乃舞棹迎之。一日因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒甚處得來。奯便打。婆曰。婆生七子。六個不遇知音。祇這一個也不消得。便拋向水中。后參宣鑒。執坐具。上法堂瞻視。鑒曰作么。奯便喝。鑒曰。老僧過在甚麼處。曰兩重公案。乃下參堂。鑒曰。這個阿師。稍似個行腳人。至來日上問訊。鑒曰。阇黎是昨日新到否。曰是。曰甚麼處學得這虛頭來。曰全奯終不自謾。曰他后不得孤負老僧
【現代漢語翻譯】 現代漢語譯本 言說根本與末節，都是自欺欺人。為什麼呢？因為哪怕是毫釐之差的執念，也會成為墮入地獄、餓鬼、畜生三惡道的業因。稍微產生一點情慾，就會被束縛在萬劫之中。所謂的聖名凡號，都不過是虛幻的聲音。各種不同的外貌和低劣的形體，也都是虛幻的色相。你如果想要追求這些，難道不會被它們所累嗎？等到你厭惡它們的時候，又會成為更大的禍患，最終毫無益處。 又說，沒有其他的禪道可以學習。如果有人認為自己學到了什麼，那就是外道的見解。也沒有神通變化可以獲得。你認為神通是聖人的標誌，但是諸天、龍神、五通神仙、外道、阿修羅也都有神通，難道他們也都是佛嗎？獨自住在孤峰上，每天只吃一頓卯時的齋飯，長時間打坐不睡覺，一天六個時辰進行禮拜和唸誦，懷疑生死的問題。老胡（指達摩祖師）說過，『諸行無常，是生滅法』。如果說通過入定、凝神、靜慮就能獲得解脫，那麼尼乾子（六師外道之一）等外道師，也能進入長達八萬劫的大定，難道他們也是佛嗎？只要有一念妄心沒有斷盡，就是生死的相續。仁者，時間不等人，不要虛度光陰。 全奯（僧人名）是泉州柯氏的兒子，年輕時出家受戒，學習經律各部，在禪院裡悠閒自在。遇到唐武宗會昌年間（841-846）的滅佛事件，於是在鄂州湖邊，做擺渡人。在兩岸各掛一塊木板，有人要渡河，就敲一下木板。全奯（僧人名）就問：『是誰？』有人回答說：『要到那邊去。』全奯（僧人名）就搖著船槳去迎接。有一天，一位老婦抱著一個孩子來，（宣鑒禪師）就問：『搖船擺槳暫且不問，且說老婦手中的孩子是從哪裡來的？』全奯（僧人名）就打了他。老婦說：『我生了七個孩子，六個沒有遇到知音，就這一個也不值得要。』說完就把孩子扔到水裡。後來全奯（僧人名）參拜宣鑒禪師，拿著坐具，走上法堂瞻視。宣鑒禪師問：『做什麼？』全奯（僧人名）就喝了一聲。宣鑒禪師說：『老僧哪裡有過錯？』全奯（僧人名）說：『兩重公案。』於是下參堂。宣鑒禪師說：『這個阿師，稍微像個行腳僧。』到第二天，全奯（僧人名）上前問訊，宣鑒禪師問：『阇黎是昨天新到的嗎？』回答說：『是。』宣鑒禪師問：『從哪裡學來的這些虛假的東西？』全奯（僧人名）說：『全奯（僧人名）終究不會自欺欺人。』宣鑒禪師說：『以後不要辜負老僧。』
【English Translation】 English version To speak of the root and the branch is all self-deception. Why? Because even a hair's breadth of attachment can become the karmic cause for falling into the three evil realms (hell, hungry ghosts, animals). A fleeting moment of desire can bind you for myriad kalpas. So-called holy names and mundane titles are all empty sounds. Different appearances and inferior forms are all illusory colors. If you seek them, won't you be burdened by them? And when you厭惡them, it becomes an even greater calamity, ultimately of no benefit. Furthermore, there is no other Chan (Zen) path to learn. If someone thinks they have learned something, that is an outsider's (heretical) view. Nor can supernatural powers and transformations be attained. You think supernatural powers are a sign of a sage, but gods of the heavens, dragons, five-penetration immortals, outsiders, and asuras also have supernatural powers. Should they also be considered Buddhas? Living alone on a solitary peak, eating only one meal at the hour of Mao (5-7 am), sitting for long periods without lying down, performing rituals and recitations six times a day, and doubting the matter of birth and death. Old Hu (referring to Bodhidharma) said, 'All conditioned things are impermanent; they are subject to arising and ceasing.' If you say that liberation can be attained through entering samadhi, concentrating the mind, and contemplating quietly, then the Niganthas (one of the six heretical teachers) and other heretical teachers can also enter great samadhi for eighty thousand kalpas. Are they also Buddhas? As long as one thought of delusion is not exhausted, it is the continuation of birth and death. Benevolent one, time waits for no one; do not waste your days. Quan Hui (name of a monk) was the son of the Ke family of Quanzhou. He left home and received the precepts at a young age, studying the various sections of the sutras and vinaya, and lived leisurely in the Chan monastery. He encountered the Buddhist persecution during the Huichang era (841-846) of Emperor Wuzong of Tang, so he became a ferryman by the lake in Ezhou. He hung a board on each bank. When someone wanted to cross the river, they would strike the board. Hui (name of a monk) would ask, 'Who is it?' Someone would answer, 'I want to go to the other side.' Hui (name of a monk) would then row the boat to meet them. One day, an old woman came carrying a child. (Zen Master Xuanjian) asked, 'Setting aside the rowing of the boat, tell me, where did the child in the old woman's hand come from?' Hui (name of a monk) then struck him. The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit, and even this one is not worth keeping.' Then she threw the child into the water. Later, Quan Hui (name of a monk) visited Zen Master Xuanjian, holding his sitting cloth, and went up to the Dharma hall to observe. Zen Master Xuanjian asked, 'What are you doing?' Hui (name of a monk) then shouted. Zen Master Xuanjian said, 'Where did the old monk go wrong?' Hui (name of a monk) said, 'Two layers of public cases.' Then he went down to the meditation hall. Zen Master Xuanjian said, 'This master is somewhat like a traveling monk.' The next day, Quan Hui (name of a monk) went forward to inquire, and Zen Master Xuanjian asked, 'Are you a newcomer who arrived yesterday?' He replied, 'Yes.' Zen Master Xuanjian asked, 'Where did you learn these false things?' Hui (name of a monk) said, 'Quan Hui (name of a monk) will never deceive himself.' Zen Master Xuanjian said, 'Do not disappoint the old monk in the future.'
。
(戊辰)希運禪師說法宛陵
希運。初于黃檗。舍眾入大安寺。混跡勞侶。掃灑殿堂。裴休刺洪州。一日入寺。見壁畫問寺主。是何圖相。曰高僧真儀。曰真儀可觀。高僧何在。僧皆無對。休曰。此間有禪人否。曰近有一僧。投寺執役。頗似禪者。休遂請相見。曰休適有一問。諸德吝辭。今請上人代酬一語。曰請相公垂問。休即舉前問。運朗聲曰相公。休應諾。運曰。在甚麼處。休當下知旨。如獲髻珠。曰吾師真善知識也。何示人克的若是。遂延入府署。執弟子禮。屢辭不已。復堅請住黃檗山。大中二年。休鎮宛陵。建大禪院。請運開法。以運酷愛舊山。還以黃檗名之。又迎運至郡。以所解一編示運。運接置於座。略不披閱。良久曰會么。曰不會。曰若便恁么會得。猶較些子。若也形於紙墨。何有吾宗。休乃以頌讚曰。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。運但曰。心如大海無邊際。口吐紅蓮養病身。自有一雙無事手。不曾低揖等閑人○裴休。字公美。聞喜人。父肅。字中明。任越州觀察使。應三百年讖記。重建龍興寺大佛殿。自撰碑銘。休遂篤志內典。深入法會。有發願文。傳於世。作相六年
【現代漢語翻譯】 （戊辰年）希運禪師在宛陵說法
希運禪師最初在黃檗山，離開大眾進入大安寺，混跡于勞作的僧侶之中，負責掃灑殿堂。裴休擔任洪州刺史時，有一天進入寺廟，看到墻上的畫像，便問寺主：『這是什麼圖畫？』寺主回答：『是高僧的真容。』裴休說：『真容可以瞻仰，高僧在哪裡呢？』寺中僧人都無法回答。裴休說：『這裡有禪人嗎？』有人回答：『最近有一位僧人，到寺里做雜役，很像一位禪者。』裴休於是請求相見。裴休說：『我恰好有一個問題，各位都不願回答，現在請上人代為回答一句。』希運禪師說：『請相公提問。』裴休便提出之前的問題。希運禪師大聲說：『相公！』裴休應諾。希運禪師說：『在什麼地方？』裴休當下領悟了禪旨，如同得到了髻珠。他說：『吾師真是善知識啊！為何向人開示得如此透徹？』於是邀請希運禪師到府署，行弟子之禮。多次推辭不掉，又堅決請求他住在黃檗山。唐大中二年（848年），裴休鎮守宛陵，建造大禪院，請希運禪師開法。因為希運禪師酷愛舊山，仍然用黃檗山的名字命名。又迎接希運禪師到郡里，將自己所理解的一本書給希運禪師看。希運禪師接過書放在座位上，略微沒有翻閱，過了很久說：『會了嗎？』裴休說：『不會。』希運禪師說：『如果就這樣能夠領會，還算好一點。如果形諸紙墨，哪裡還有我們禪宗的宗旨？』裴休於是作頌讚道：『自從大士傳心印，額有圓珠七尺身。掛錫十年棲蜀水，浮杯今日渡漳濵。一千龍象隨高步，萬里香花結勝因。擬欲事師為弟子，不知將法付何人。』希運禪師只是說：『心如大海無邊際，口吐紅蓮養病身。自有一雙無事手，不曾低揖等閑人。』
裴休，字公美，聞喜人。他的父親裴肅，字中明，擔任越州觀察使，應了三百年讖記，重建龍興寺大佛殿，親自撰寫碑銘。裴休於是篤志于內典，深入佛法，有發願文流傳於世。擔任宰相六年。
【English Translation】 (Wu Chen Year) Chan Master Xiyun Preached in Wanling
Xiyun initially stayed at Huangbo Mountain, leaving the assembly to enter Da'an Temple, mingling with the laboring monks, sweeping and cleaning the halls. Pei Xiu, serving as the Prefect of Hongzhou, entered the temple one day and, seeing the paintings on the wall, asked the abbot: 'What are these images?' The abbot replied: 'They are the true likenesses of eminent monks.' Pei Xiu said: 'The true likenesses are admirable, but where are the eminent monks?' None of the monks could answer. Pei Xiu said: 'Are there any Chan practitioners here?' Someone replied: 'Recently, there is a monk who came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu then requested to meet him. Pei Xiu said: 'I happen to have a question that none of you are willing to answer. Now, I ask the Venerable One to answer it for me.' Xiyun said: 'Please, Prefect, ask your question.' Pei Xiu then raised the previous question. Xiyun loudly said: 'Prefect!' Pei Xiu responded. Xiyun said: 'Where is it?' Pei Xiu immediately understood the essence of Chan, as if he had obtained a jewel from his hair. He said: 'My teacher is truly a good knowing advisor! Why do you reveal the truth to people so thoroughly?' He then invited Xiyun to the government office and performed the disciple's rituals. After declining several times, he insisted on inviting him to reside at Huangbo Mountain. In the second year of Dazhong (848 AD), Pei Xiu guarded Wanling, built a large Chan monastery, and invited Xiyun to open the Dharma. Because Xiyun deeply loved the old mountain, he still named it Huangbo Mountain. He also welcomed Xiyun to the prefecture and showed Xiyun a book of his own understanding. Xiyun took the book and placed it on the seat, without even glancing at it, and after a long time, said: 'Have you understood?' Pei Xiu said: 'No.' Xiyun said: 'If you can understand it just like this, it would be better. If it is expressed in paper and ink, where is the essence of our Chan school?' Pei Xiu then composed a verse of praise: 'Since the Great Master transmitted the mind-seal, his forehead has a round pearl and his body is seven feet tall. He hung his staff for ten years, dwelling in the waters of Shu, and today he floats across the Zhang River in a cup. A thousand dragons and elephants follow his noble steps, and ten thousand miles of fragrant flowers form a supreme cause. I intend to serve the teacher as a disciple, but I do not know to whom he will entrust the Dharma.' Xiyun simply said: 'The mind is like the boundless sea, the mouth emits red lotuses to nourish the sick body. I have a pair of idle hands, and I never bow to ordinary people.'
Pei Xiu (裴休), courtesy name Gongmei (公美), was from Wenxi. His father, Pei Su (裴肅), courtesy name Zhongming (中明), served as the Surveillance Commissioner of Yuezhou, fulfilling the three-hundred-year prophecy, rebuilt the Great Buddha Hall of Longxing Temple, and personally wrote the inscription. Pei Xiu then devoted himself to the inner scriptures, deeply immersed in the Dharma, and a text of his vows has been passed down through the generations. He served as chancellor for six years.
。次歷諸鎮節度。既通徹祖意。復博綜教相。著釋氏書數萬言。又親書大藏經五百函號○楚南。自武宗廢教。深竄林谷。大中初。隨希運出山。自是抵姑蘇報恩寺。精修禪定。二十餘載。足不逾閾。
(己巳)文喜參文殊大士
文喜。嘉興朱氏子。七歲出家。習律聽教。會昌沙汰。反服韜晦。宣宗初。再度。后謁寰中。中曰。子何不遍參乎。於是喜直往五臺。至金剛窟。禮謁文殊。遇一老翁牽牛而行。邀喜入寺。翁呼均提。有童子應聲出迎。翁縱牛。引喜升堂。翁踞床。指繡墩命坐。曰近自何來。曰南方。曰南方佛法如何住持。曰末法比丘少奉戒律。曰多少眾。曰或三百或五百。喜卻問。此間佛法如何住持。曰龍蛇混雜。凡聖同居。曰多少眾。曰前三三后三三。翁呼童子致茶。拈起玻璃盞問曰。南方還有這個否。曰無。曰尋常將甚麼喫茶。喜無對。及辭退。翁令童子相送。喜問童子。前三三后三三是多少。童子召大德。喜應諾。童子曰。是多少。喜復問。此為何處。曰此金剛窟般若寺也。喜悽然悟。彼翁即是文殊。稽首童子。愿乞一言為別。童子說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖。均提與寺俱隱。喜因駐錫五臺。
(庚午)弘辯禪師說法王宮
【現代漢語翻譯】 現代漢語譯本：後來他歷任各鎮的節度使。他既通徹了禪宗的祖師之意，又廣泛地研究了佛教的教義和經相。他撰寫了關於佛教的書籍數萬字，又親自書寫了大藏經五百函，號為楚南。唐武宗（840-846）廢除佛教時，他深深地隱藏在山林之中。唐宣宗大中初年（847），他跟隨希運禪師出山，從此到達姑蘇報恩寺。他精進地修習禪定，二十多年足不出戶。
（己巳年）（具體年份待考）文喜禪師參拜文殊大士（Manjusri，智慧的象徵）
文喜禪師，是嘉興朱氏的兒子。七歲出家，學習戒律，聽聞教法。唐武宗會昌年間（841-846）的滅佛事件中，他隱姓埋名。唐宣宗初年（847），再次出家。後來拜訪寰中禪師，寰中禪師說：『你為何不四處參訪呢？』於是文喜禪師直接前往五臺山，到達金剛窟，禮拜文殊菩薩（Manjusri）。遇到一位老翁牽著牛走來，邀請文喜禪師進入寺廟。老翁呼喚『均提』，有一童子應聲出來迎接。老翁放開牛，引導文喜禪師登上佛堂。老翁坐在床上，指著繡墩讓文喜禪師坐下，問道：『你最近從哪裡來？』回答說：『南方。』問道：『南方佛法如何住持？』回答說：『末法時代的比丘很少奉行戒律。』問道：『有多少僧眾？』回答說：『或者三百，或者五百。』文喜禪師反問：『這裡佛法如何住持？』回答說：『龍蛇混雜，凡聖同居。』問道：『有多少僧眾？』回答說：『前三三，后三三。』老翁呼喚童子送茶。拿起玻璃杯問道：『南方還有這個嗎？』回答說：『沒有。』問道：『平時用什麼喝茶？』文喜禪師無言以對。等到告辭離開時，老翁讓童子相送。文喜禪師問童子：『前三三后三三是多少？』童子召喚『大德』，文喜禪師應諾。童子說：『是多少？』文喜禪師又問：『這裡是什麼地方？』回答說：『這裡是金剛窟般若寺。』文喜禪師悽然領悟，那位老翁就是文殊菩薩（Manjusri）。向童子稽首，希望求一句告別的話。童子說偈語道：『面上無嗔供養具，口裡無嗔吐妙香，心裡無嗔是珍寶，無垢無染是真常。』說完，均提童子與寺廟一同消失。文喜禪師因此駐錫五臺山。
（庚午年）（具體年份待考）弘辯禪師在法王宮說法
【English Translation】 English version: Later, he successively served as the Jiedushi (military governor) of various towns. He not only thoroughly understood the meaning of the Zen patriarchs but also extensively studied the doctrines and characteristics of Buddhism. He wrote tens of thousands of words on Buddhist books and personally transcribed five hundred cases of the Great Treasury Sutra, known as Chunan. During the suppression of Buddhism by Emperor Wuzong of Tang (840-846), he deeply hid himself in the mountains and valleys. In the early years of Dazhong (847) during the reign of Emperor Xuanzong of Tang, he came out of the mountains following Zen Master Xiyun, and from then on, he arrived at Baoren Temple in Gusu. He diligently practiced Zen meditation, and for more than twenty years, he did not step beyond the threshold.
(Year Jisi) (Specific year to be determined) Zen Master Wenxi visited the Great Bodhisattva Manjusri (Manjusri, symbol of wisdom)
Zen Master Wenxi was the son of the Zhu family of Jiaxing. He became a monk at the age of seven, studying the precepts and listening to the teachings. During the Huichang persecution (841-846), he concealed his identity. In the early years of Emperor Xuanzong (847), he became a monk again. Later, he visited Zen Master Huanzhong, who said, 'Why don't you travel around and visit various teachers?' So Zen Master Wenxi went directly to Mount Wutai and arrived at the Vajra Cave, where he paid homage to Manjusri Bodhisattva (Manjusri). He met an old man leading an ox, who invited Zen Master Wenxi into the temple. The old man called out 'Junti,' and a boy came out to greet him. The old man released the ox and led Zen Master Wenxi up to the Buddha hall. The old man sat on the bed and pointed to an embroidered stool, asking Zen Master Wenxi to sit down. He asked, 'Where have you come from recently?' He replied, 'The South.' He asked, 'How is Buddhism maintained in the South?' He replied, 'In the Dharma-ending age, monks rarely observe the precepts.' He asked, 'How many monks are there?' He replied, 'Perhaps three hundred, perhaps five hundred.' Zen Master Wenxi asked in return, 'How is Buddhism maintained here?' He replied, 'Dragons and snakes are mixed together, the ordinary and the holy dwell together.' He asked, 'How many monks are there?' He replied, 'Three threes before, three threes after.' The old man called the boy to bring tea. He picked up a glass cup and asked, 'Do you have this in the South?' He replied, 'No.' He asked, 'What do you usually use to drink tea?' Zen Master Wenxi had no answer. When he was about to leave, the old man asked the boy to see him off. Zen Master Wenxi asked the boy, 'How much is three threes before, three threes after?' The boy called out 'Great Virtue,' and Zen Master Wenxi responded. The boy said, 'How much is it?' Zen Master Wenxi asked again, 'What is this place?' He replied, 'This is Prajna Temple in Vajra Cave.' Zen Master Wenxi realized with sorrow that the old man was Manjusri Bodhisattva (Manjusri). He bowed to the boy, hoping to ask for a word of farewell. The boy said in a verse: 'A face without anger is a tool for offerings, a mouth without anger emits wonderful fragrance, a heart without anger is a treasure, without defilement and without stain is true constancy.' After speaking, the boy Junti and the temple disappeared together. Zen Master Wenxi therefore stayed at Mount Wutai.
(Year Gengwu) (Specific year to be determined) Zen Master Hongbian preached at the Dharma King's Palace
弘辯。住薦福。宣宗詔入內。問禪宗何有南北之名。曰禪門本無南北。昔如來以正法眼。付大迦葉。展轉相傳。至二十八祖菩提達磨。來游此方。為初祖。暨第五祖弘忍。在蘄州東山。開法時。有二弟子。一名惠能。受衣法居嶺南為六祖。一名神秀。在北揚化。其後神秀門人普寂。立秀為第六祖。而自稱七祖。其所得法雖一。而開導發悟。是頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。曰何名戒定慧。曰防非止惡。名戒。六根涉境。心不隨緣。名定。心境俱空。照鑒無惑。曰慧。曰何為方便。曰方便者。隱實覆相權巧之門也。被接中下。曲施誘迪。謂之方便。設為上根。言舍方便。但說無上道者。斯亦方便之譚。乃至祖師玄言。忘功絕謂。亦無出方便之跡。曰何為佛心。曰佛者覺也。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體惟其一。本無形狀。非青黃赤白男女等相。在天非天。在人非人。而現天現人。能男能女。非始非終。無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。應無別有所得。曰今有人唸佛如何。曰如來出世。為天人師善知識。隨根器而說法。為上根者。開最上乘。頓悟至理。中下者。未能頓曉。是以佛為韋提希。權開十六觀門。令唸佛生於極樂。故經
【現代漢語翻譯】 現代漢語譯本 弘辯（僧人名）。住在薦福寺。宣宗（唐宣宗，810-859）皇帝下詔讓他入宮。問禪宗為什麼有南北之分。弘辯回答說：『禪門本來沒有南北之分。從前如來（佛陀）將正法眼藏傳給大迦葉（摩訶迦葉，佛陀十大弟子之一），輾轉相傳，到第二十八祖菩提達磨（南印度人，中國禪宗始祖）來到此地（中國），成為初祖。到第五祖弘忍（601-674）在蘄州東山開法時，有兩個弟子，一個名叫惠能（六祖慧能，638-713），接受衣缽住在嶺南，成為六祖。一個名叫神秀（約606-706），在北方弘揚佛法。之後神秀的門人普寂（651-739），立神秀為第六祖，而自稱七祖。他們所得到的法雖然一樣，但是開導啓發的方式，有頓悟和漸悟的區別，所以說南頓北漸，不是禪宗本來就有南北的稱號啊。』 皇帝問：『什麼叫戒定慧？』弘辯回答說：『防止錯誤，停止作惡，叫做戒。六根（眼、耳、鼻、舌、身、意）接觸外境，心不隨外緣而動，叫做定。心和境都空了，照見一切而沒有迷惑，叫做慧。』 皇帝問：『什麼叫方便？』弘辯回答說：『方便，是隱藏真實，覆蓋表相，權宜巧妙的法門。用來接引中下根器的人，委婉地施教誘導，叫做方便。如果針對上等根器的人，就說捨棄方便，只說無上道，這也是方便的說法。乃至祖師的玄妙言語，忘卻功用，斷絕言說，也沒有超出方便的痕跡。』 皇帝問：『什麼叫佛心？』弘辯回答說：『佛，就是覺悟。說人有智慧覺照就是佛心。心是佛的別名，有成百上千不同的名稱，本體只有一個。本來沒有形狀，不是青黃赤白男女等相。在天不是天，在人不是人，卻能顯現天，顯現人，能男能女。沒有開始沒有終結，沒有生沒有滅，所以叫做靈覺之性。比如陛下您每天處理各種政務，這就是陛下的佛心。即使千佛共同傳授，也應該沒有另外的所得。』 皇帝問：『現在有人唸佛，怎麼樣？』弘辯回答說：『如來（佛陀）出世，作為天人的老師和善知識，隨著眾生的根器而說法。為上等根器的人，開示最上乘的佛法，使他們頓悟至理。中下等根器的人，不能立刻領悟，所以佛為韋提希夫人（《觀無量壽經》中的人物），權且開設十六觀門，讓她念佛往生到極樂世界。所以經
【English Translation】 English version Hongbian (name of a monk) resided in Jianfu Temple. Emperor Xuanzong (Tang Xuanzong, 810-859) summoned him to the palace and asked why Chan Buddhism had a distinction between North and South. Hongbian replied, 'Chan Buddhism originally had no North or South. In the past, the Tathagata (Buddha) entrusted the Eye of the True Dharma to Mahākāśyapa (one of the Buddha's ten great disciples), which was passed down through successive generations until the twenty-eighth patriarch, Bodhidharma (from South India, the first patriarch of Chinese Chan Buddhism), came to this land (China) and became the first patriarch. When the fifth patriarch, Hongren (601-674), taught the Dharma at Dongshan in Qizhou, he had two disciples. One was named Huineng (Sixth Patriarch Huineng, 638-713), who received the robe and bowl and resided in Lingnan, becoming the sixth patriarch. The other was named Shenxiu (c. 606-706), who propagated the Dharma in the North. Later, Shenxiu's disciple, Puji (651-739), established Shenxiu as the sixth patriarch and proclaimed himself the seventh patriarch. Although the Dharma they received was the same, their methods of guidance and enlightenment differed in terms of sudden and gradual awakening. Therefore, it is said that the South is for sudden enlightenment and the North is for gradual enlightenment, but Chan Buddhism originally did not have the titles of North and South.' The emperor asked, 'What are precepts, concentration, and wisdom?' Hongbian replied, 'Preventing errors and stopping evil is called precepts. When the six senses (eye, ear, nose, tongue, body, and mind) come into contact with the external world, the mind does not follow external conditions, this is called concentration. When both mind and environment are empty, and one illuminates all without delusion, this is called wisdom.' The emperor asked, 'What is skillful means?' Hongbian replied, 'Skillful means are the expedient methods of concealing the truth and covering up appearances. They are used to guide those of middle and lower capacities, teaching and leading them in a roundabout way. This is called skillful means. If it is for those of superior capacity, then one speaks of abandoning skillful means and only speaks of the unsurpassed path. This is also a skillful means. Even the profound words of the patriarchs, forgetting merit and cutting off speech, do not go beyond the traces of skillful means.' The emperor asked, 'What is the Buddha-mind?' Hongbian replied, 'Buddha means awakening. To say that a person has wisdom and awareness is the Buddha-mind. Mind is another name for Buddha, with hundreds and thousands of different names, but the essence is only one. Originally, it has no form, not the characteristics of blue, yellow, red, white, male, or female. In heaven, it is not heaven; in man, it is not man; yet it can manifest as heaven and manifest as man, can be male and can be female. It has no beginning and no end, no birth and no death, therefore it is called the nature of spiritual awareness. For example, Your Majesty handles all kinds of affairs every day, and this is Your Majesty's Buddha-mind. Even if a thousand Buddhas transmitted it together, there should be nothing else to be gained.' The emperor asked, 'What about people who recite the Buddha's name now?' Hongbian replied, 'The Tathagata (Buddha) appeared in the world as a teacher of gods and humans, and a good knowing advisor, teaching according to the capacities of beings. For those of superior capacity, he reveals the supreme vehicle of Dharma, enabling them to have a sudden awakening to the ultimate truth. Those of middle and lower capacity cannot immediately understand, so the Buddha, for Lady Vaidehi (a figure in the Contemplation Sutra), temporarily opened the sixteen contemplations, allowing her to recite the Buddha's name and be reborn in the Pure Land of Ultimate Bliss. Therefore, the sutra
云。是心是佛。是心作佛。心外無佛。佛外無心。曰有人持經持咒如何。曰如來種種開贊。皆為最上一乘。如百川眾流。莫不朝宗于海。如是差別諸數。皆歸薩婆若海。曰祖師既契會心印。金剛經云無所得法。如何。曰佛之一化。實無一法與人。但示眾人。各各自性。同一法寶藏。當時燃燈如來。但印釋迦本法。而無所得。方契然燈本意。故云。無我無人無眾生無壽者。是法平等。修一切善法。不住于相。曰禪師既會祖意。還禮佛轉經否。曰沙門釋子。禮佛轉經。蓋是住持常法。有四報焉。然依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。曰何為頓見。何為漸修。曰頓明自性。與佛同儔。然有無始染習。故假漸修對治。令順性起用。如人吃飯。不一口便飽。是日對談七刻。帝大悅。賜號圓智。敕修天下祖塔。各令守護○五臺秘魔巖。乃永泰湍嗣。常持一木乂。每見僧來禮拜。即乂卻頸曰。那個魔魅。教汝出家。那個魔魅。教汝行腳。道得也乂下死。道不得也乂下死。速道。學徒鮮有對者。霍山通來訪。不禮拜。便攛入懷裡。巖拊通背三下。通起拍手曰。師兄三千里外賺我來。便回○湖南祇林。亦湍嗣。每叱文殊普賢。皆為精魅。手持木劍。自謂降魔。才見僧來。便曰。魔來也。魔來也。以劍亂揮。歸方丈。如
【現代漢語翻譯】 現代漢語譯本 云：『是心是佛（指當下這一念心就是佛），是心作佛（指由心來成就佛），心外無佛（指佛不在心外），佛外無心（指心不在佛外）。』 問：『如果有人誦經持咒，又該如何理解呢？』 答：『如來（佛陀的稱號）種種開示讚歎，都是爲了最上乘的佛法。如同百川眾流，沒有不朝向大海的。如此種種差別法門，最終都歸於薩婆若海（一切智慧之海）。』 問：『祖師（指禪宗的祖師）既然已經契會心印（以心印心），《金剛經》又說「無所得法」，這又該如何理解呢？』 答：『佛陀一生教化，實際上沒有一法可以給人，只是向眾人展示，各自的自性，同一法寶藏。當時燃燈如來（過去佛）只是印證釋迦牟尼佛（現在佛）的本來佛法，而並無所得。才契合燃燈如來的本意。所以說，無我、無人、無眾生、無壽者（四相），是法平等，修一切善法，不住于相（不執著于外在形式）。』 問：『禪師既然領會了祖師的意旨，還禮佛轉經嗎？』 答：『沙門釋子（出家人），禮佛轉經，這都是住持常法（寺院的常規做法），有四報（報佛恩、父母恩、眾生恩、國土恩）的意義。然而，依照佛的戒律修身，參訪善知識（有智慧的人），逐漸修習梵行（清凈的行為），踐行如來所走過的道路。』 問：『什麼是頓見（頓悟），什麼是漸修（漸悟）？』 答：『頓悟自性，與佛相同。然而有無始以來的染習（污染的習氣），所以藉助漸修來對治，使之順應自性而起作用。如同人吃飯，不是一口就能吃飽的。』 當天對談了七個時辰，皇帝非常高興，賜號圓智，敕令修繕天下祖塔，各自守護。 五臺山秘魔巖，是永泰湍的後嗣。常常拿著一根木杖，每當看見僧人來禮拜，就用木杖敲擊僧人的脖子說：『哪個魔魅，教你出家？哪個魔魅，教你行腳？說得出來就杖下死，說不出來也杖下死。快說！』學徒很少有能回答的。霍山通來拜訪，不禮拜，就直接撲入他的懷裡。巖拍打霍山通的背三下。霍山通起身拍手說：『師兄三千里外騙我來。』便回去了。 湖南祇林，也是永泰湍的後嗣。常常呵斥文殊菩薩、普賢菩薩，都說是精魅。手持木劍，自稱降魔。才看見僧人來，就說：『魔來了！魔來了！』用劍亂揮，回到方丈。
【English Translation】 English version Said: 'This mind is Buddha (referring to the present thought is Buddha), this mind makes Buddha (referring to achieving Buddhahood through the mind), there is no Buddha outside the mind (referring to Buddha not being outside the mind), there is no mind outside the Buddha (referring to the mind not being outside the Buddha).' Asked: 'If someone recites scriptures and mantras, how should it be understood?' Answered: 'The Tathagata's (title for the Buddha) various teachings and praises are all for the supreme vehicle of Dharma. Like hundreds of rivers and streams, all flow towards the sea. Similarly, all these different Dharma methods ultimately return to the Sarvajna Sea (the sea of all wisdom).' Asked: 'Since the Patriarch (referring to the Zen Patriarch) has already realized the mind-seal (transmission of mind to mind), and the Diamond Sutra says "there is no Dharma to be attained", how should this be understood?' Answered: 'The Buddha's entire life of teaching actually has no Dharma to give to people, but only shows everyone their own self-nature, the same Dharma treasure. At that time, Dipankara Buddha (past Buddha) only certified Shakyamuni Buddha's (present Buddha) original Dharma, and there was nothing to be attained. Only then did it accord with Dipankara Buddha's original intention. Therefore, it is said, no self, no person, no sentient being, no life-span (four marks), this Dharma is equal, cultivate all good Dharmas, do not dwell in appearances (do not be attached to external forms).' Asked: 'Since the Zen master has understood the Patriarch's intention, does he still bow to the Buddha and turn the scriptures?' Answered: 'Shramanas and Shakya's disciples (monastics), bowing to the Buddha and turning the scriptures, these are all the constant practices of upholding the Dharma (regular practices of the monastery), with the meaning of four kinds of gratitude (gratitude to the Buddha, parents, sentient beings, and the country). However, according to the Buddha's precepts, cultivate oneself, visit good teachers (wise people), gradually cultivate pure conduct (pure behavior), and practice the path that the Tathagata has walked.' Asked: 'What is sudden enlightenment (sudden awakening), and what is gradual cultivation (gradual awakening)?' Answered: 'Sudden enlightenment of self-nature is the same as the Buddha. However, there are beginningless defiled habits (polluted habits), so gradual cultivation is used to counteract them, so that it accords with self-nature and arises into function. Just like a person eating, one cannot be full with just one bite.' That day they talked for seven quarters (of the day), the Emperor was very happy, bestowed the title 'Perfect Wisdom', and ordered the repair of ancestral pagodas throughout the country, each to be guarded. Mount Wutai's Secret Demon Cliff was a descendant of Yongtai Tuan. He often held a wooden staff, and whenever he saw a monk coming to bow, he would strike the monk's neck with the wooden staff and say: 'Which demon, taught you to leave home? Which demon, taught you to travel? If you can say it, you will die under the staff, if you can't say it, you will also die under the staff. Speak quickly!' Few students could answer. Huoshan Tong came to visit, did not bow, and directly rushed into his arms. Yan patted Huoshan Tong's back three times. Huoshan Tong got up and clapped his hands, saying: 'Senior brother tricked me to come from three thousand miles away.' Then he left. Hunan Zhilin was also a descendant of Yongtai Tuan. He often scolded Manjushri Bodhisattva and Samantabhadra Bodhisattva, saying that they were all demons. He held a wooden sword and claimed to be subduing demons. As soon as he saw a monk coming, he would say: 'The demon is coming! The demon is coming!' He waved the sword wildly and returned to his abbot's room.
是十二年。置劍無言。僧問十二年前。為什麼降魔。曰賊不打貧兒家。曰十二年後。為什麼不降魔。曰賊不打貧兒家。
○黃檗希運禪師示寂(百丈海法嗣)
希運。住黃檗。提唱宗乘。皆被上機。中下之流。莫窺涯涘。大中四年八月示寂。謚斷際禪師。
(壬申)寰中禪師復僧相
寰中。蒲坂盧氏子。頂骨圓聳。其聲如鐘。少丁母憂。廬墓服闋。思報罔極。乃出家登戒。參百丈受心印。住杭州大慈山。素缺水。中擬他適。夜夢神人止之。詰朝見二虎以爪跑地。泉自涌出。有僧自岳至曰。童子泉涸矣。移來在此。屬武宗廢教。短褐隱居。壬申覆剃染。
(癸酉)溈山靈祐禪師示寂(百丈海法嗣溈仰第一世)
靈祐。住溈山。敷揚宗教。凡四十餘年。達者不可勝數。入室弟子四十一人。大中七年正月日。盥漱敷坐。怡然而寂。壽八十三。臘六十四。謚大圓禪師。塔曰清凈○襄州常侍王敬初。初見睦州。一日州問。今日何故入院遲。曰看打毬來。曰人打毬。馬打毬。曰人打毬。曰人困么。曰困。曰馬困么。曰困。曰露柱困么。初惘然無對。歸至私第。中夜忽然有省。明日見州曰。某甲會得昨日事也。曰露柱困么。曰困。州遂許之。后參靈祐。遂受心印。一日視事次。米和尚至。初舉
【現代漢語翻譯】 現代漢語譯本 是十二年。置劍不語。有僧人問：『十二年前，你為何要降魔？』答：『強盜不打一無所有的窮人家。』又問：『十二年後，你為何不降魔？』答：『強盜不打一無所有的窮人家。』
○黃檗希運禪師圓寂（百丈懷海法嗣）
希運禪師，住在黃檗山，所講的禪宗精髓，都能被上等根器的人理解，中等和下等根器的人，則無法窺探其深淺。大中四年（850年）八月圓寂，謚號『斷際禪師』。
（壬申年（852年））寰中禪師恢復僧人身份
寰中禪師，是蒲坂人盧氏之子，頭頂骨骼圓潤高聳，聲音洪亮如鐘。年少時母親去世，在墓旁守孝期滿后，爲了報答父母的深恩，於是出家受戒，參拜百丈禪師，得到心印。住在杭州大慈山時，寺廟一直缺水，他打算遷往別處。夜裡夢見神人阻止他，第二天早上看見兩隻老虎用爪子刨地，泉水自然涌出。有僧人從岳州來，說：『童子泉已經乾涸了，移到這裡來了。』正趕上唐武宗廢除佛教，寰中禪師便穿著粗布短衣隱居起來。壬申年（852年）恢復剃髮染衣，重新成為僧人。
（癸酉年（853年））溈山靈祐禪師圓寂（百丈懷海法嗣，溈仰宗第一世）
靈祐禪師，住在溈山，弘揚佛法四十多年，得道的人數不勝數。入室弟子有四十一人。大中七年（853年）正月初一日，洗漱完畢，鋪好坐具，安詳地圓寂了，享年八十三歲，僧臘六十四年。謚號『大圓禪師』，塔名為『清凈』。 ○襄州常侍王敬初，最初拜見睦州禪師。一天，睦州禪師問：『今天為何來寺院遲了？』答：『去看打球了。』問：『人打球，馬打球？』答：『人打球。』問：『人累嗎？』答：『累。』問：『馬累嗎？』答：『累。』問：『露柱（寺廟中的柱子）累嗎？』王敬初茫然不知如何回答。回到家中，半夜忽然有所領悟。第二天去見睦州禪師說：『我明白了昨天的事情了。』問：『露柱累嗎？』答：『累。』睦州禪師於是認可了他。後來參拜靈祐禪師，於是得到心印。一天，王敬初正在處理公務，米和尚來了，王敬初便舉起...
【English Translation】 English version It was the twelfth year. He put down his sword and remained silent. A monk asked, 'Twelve years ago, why did you subdue demons?' He replied, 'Thieves don't rob the homes of the poor.' The monk asked, 'Twelve years later, why don't you subdue demons?' He replied, 'Thieves don't rob the homes of the poor.'
○ Zen Master Huangbo Xiyun Passed Away (Successor of Baizhang Huaihai)
Xiyun lived at Mount Huangbo. His teachings on the Zen school were understood by those of superior capacity, while those of medium and lower capacity could not fathom their depths. He passed away in the eighth month of the fourth year of Dazhong (850 AD). His posthumous title was 'Zen Master Duanji'.
(852 AD) Zen Master Huanzhong Resumed His Monastic Status
Huanzhong, a native of Puban, was the son of the Lu family. His crown was round and prominent, and his voice was like a bell. He mourned his mother's death in his youth. After completing his mourning period at her tomb, he sought to repay her boundless kindness and became a monk, receiving ordination. He visited Baizhang (Huaihai) and received the mind-seal. He lived at Mount Daci in Hangzhou. The monastery lacked water, and he considered moving elsewhere. He dreamed of a deity stopping him. The next morning, he saw two tigers digging the ground with their claws, and a spring gushed forth. A monk from Yuezhou came and said, 'The Boy Spring has dried up and has been moved here.' During Emperor Wuzong's persecution of Buddhism, he lived in seclusion wearing coarse clothing. In 852 AD, he resumed shaving his head and dyeing his robes, returning to his monastic life.
(853 AD) Zen Master Weishan Lingyou Passed Away (Successor of Baizhang Huaihai, First Generation of the Weiyang School)
Lingyou lived at Mount Wei, propagating the Buddhist teachings for over forty years. The number of those who attained enlightenment was countless. He had forty-one disciples who entered his room. On the first day of the first month of the seventh year of Dazhong (853 AD), he washed, sat down, and passed away peacefully. He was eighty-three years old, with sixty-four years as a monk. His posthumous title was 'Zen Master Dayuan', and his stupa was named 'Purity'. ○ Wang Jingchu, the Chamberlain of Xiangzhou, initially visited Zen Master Muzhou. One day, Muzhou asked, 'Why are you late to the monastery today?' He replied, 'I went to watch polo.' Muzhou asked, 'People play polo, horses play polo?' He replied, 'People play polo.' Muzhou asked, 'Are the people tired?' He replied, 'Tired.' Muzhou asked, 'Are the horses tired?' He replied, 'Tired.' Muzhou asked, 'Is the pillar (of the temple) tired?' Wang Jingchu was at a loss for words. Upon returning home, he suddenly understood in the middle of the night. The next day, he went to see Muzhou and said, 'I understand yesterday's matter.' Muzhou asked, 'Is the pillar tired?' He replied, 'Tired.' Muzhou then acknowledged him. Later, he visited Lingyou and received the mind-seal. One day, while Wang Jingchu was attending to official duties, Monk Mi arrived, and Wang Jingchu raised...
筆示之。米曰。還判得虛空否。初擲筆入宅。更不復出。米致疑。明日憑鼓山供養主。入探其意。米亦隨至。潛在遮蔽間偵伺。主才坐。問曰。昨日米和尚有甚麼言句。便不相見。曰獅子咬人。韓獹逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也。我會也。曰會即不無。你試道看。曰請常侍舉。初乃豎起一隻箸曰。這野狐精。曰這漢徹也。無等禪師密受馬祖心印。嘗謁初。既退將出門。初后呼之曰。和尚。等回顧。初敲柱三下。等以手作圓相。復三撥之。便行。嘗與義玄到僧堂。初問。這一堂僧還看經么。曰不看經。曰還習禪么。曰不習禪。曰既不看經。又不習禪。畢竟作個甚麼。曰總教伊成佛作祖去。曰金屑雖貴。落眼成翳。曰我將謂是個俗漢○鄭十三娘。年十二時。隨師姑。到溈山。才禮拜起。祐便問。這師姑甚處住。曰南臺江邊住。祐便喝出。又問。背後老婆甚處住。十三娘放身近前。叉手立。祐再問。鄭曰。早過呈似和尚了也。祐曰去。十三娘才下到法堂。姑曰。十三娘尋常道我會禪。口似利劍。今日被大師問著。總無語。鄭曰。苦哉苦哉。作這個眼目。也道我行腳。脫取衲衣來。與十三娘著。鄭后舉似羅山。祇如某參見溈山恁么祗對。還得平穩也無。曰不得無過。曰過在甚處羅之。鄭曰。錦上添花。一日
【現代漢語翻譯】 現代漢語譯本 記錄下來。米（不詳）問道：『還能判斷虛空嗎？』當初扔筆進屋，就不再拿出來。米（不詳）感到疑惑。第二天，依靠鼓山（地名）的供養主，去探究其中的意思。米（不詳）也跟隨到達，偷偷地在屏風後面偵察。供養主剛坐下，就問道：『昨天米和尚（不詳）說了些什麼話，就不再相見？』（人）回答說：『獅子咬人，韓獹（比喻惡奴）追逐土塊。』米（不詳）聽到這些話，立刻醒悟之前的錯誤，隨即出來大笑著說：『我明白了！我明白了！』（供養主）說：『明白也不是沒有可能，你試著說看。』（米）說：『請常侍（官名）先說。』當初（供養主）就豎起一根筷子說：『這野狐精！』（米）說：『這個人徹底明白了！』無等禪師（不詳）秘密地接受了馬祖（709-788）的心印，曾經拜訪（禪師）當初。已經退出來將要出門的時候，（禪師）當初在後面叫道：『和尚！』無等（不詳）回頭。（禪師）當初敲了柱子三下，無等（不詳）用手作了一個圓圈，又撥了三下，就走了。曾經和義玄（不詳）到僧堂，（禪師）當初問道：『這一堂的僧人還看經嗎？』（義玄）說：『不看經。』（禪師）說：『還習禪嗎？』（義玄）說：『不習禪。』（禪師）說：『既不看經，又不習禪，到底做什麼？』（義玄）說：『總教他們成佛作祖去。』（禪師）說：『金屑雖然貴重，落入眼中也會成為障礙。』（義玄）說：『我以為你是個俗人。』鄭十三娘（不詳），十二歲的時候，跟隨師姑，到溈山（地名）。剛拜完站起來，祐（不詳）就問：『這位師姑住在哪裡？』（鄭）說：『住在南臺江邊。』祐（不詳）就呵斥出去。又問：『背後的老婦住在哪裡？』十三娘（不詳）走上前，叉手站立。祐（不詳）再問，鄭（不詳）說：『早就呈給和尚了。』祐（不詳）說：『去吧。』十三娘（不詳）剛下到法堂，師姑說：『十三娘（不詳）平時說自己會禪，口齒像利劍一樣，今天被大師問到，總說不出話來。』鄭（不詳）說：『苦啊苦啊！用這樣的眼光，也說我行腳。脫下衲衣來，給十三娘（不詳）穿。』鄭（不詳）後來把這件事告訴羅山（地名），（問）『像我參見溈山（地名）這樣回答，還算平穩嗎？』（羅山）說：『不能說沒有過錯。』（鄭）問：『過錯在哪裡？』（羅山）說：『錦上添花。』有一天
【English Translation】 English version Record it. Mi (unknown) asked, 'Can you still judge emptiness?' Initially, the pen was thrown into the house and never taken out again. Mi (unknown) felt doubtful. The next day, relying on the patron of Gushan (place name), he went to explore the meaning. Mi (unknown) also followed and secretly spied behind the screen. As soon as the patron sat down, he asked, 'What did the monk Mi (unknown) say yesterday that he would not see me again?' (Someone) replied, 'The lion bites people, and the Han hound (a metaphor for an evil servant) chases after clods of earth.' When Mi (unknown) heard these words, he immediately realized his previous mistake and came out laughing loudly, saying, 'I understand! I understand!' (The patron) said, 'Understanding is not impossible, try to say it.' (Mi) said, 'Please, Changshi (official title), speak first.' Initially, (the patron) held up a chopstick and said, 'This wild fox spirit!' (Mi) said, 'This person understands completely!' Zen Master Wudeng (unknown) secretly received the mind-seal of Mazu (709-788), and once visited (Zen Master) initially. When he had already retreated and was about to go out, (Zen Master) initially called out from behind, 'Monk!' Wudeng (unknown) turned around. (Zen Master) initially knocked on the pillar three times, and Wudeng (unknown) made a circle with his hand and then flicked it three times, and then left. Once, he and Yixuan (unknown) went to the monks' hall, and (Zen Master) initially asked, 'Do the monks in this hall still read scriptures?' (Yixuan) said, 'They don't read scriptures.' (Zen Master) said, 'Do they practice Zen?' (Yixuan) said, 'They don't practice Zen.' (Zen Master) said, 'Since they don't read scriptures and they don't practice Zen, what exactly do they do?' (Yixuan) said, 'I teach them all to become Buddhas and Patriarchs.' (Zen Master) said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' (Yixuan) said, 'I thought you were a layman.' Zheng Shisanniang (unknown), when she was twelve years old, followed her female teacher to Guishan (place name). As soon as she finished bowing and stood up, You (unknown) asked, 'Where does this female teacher live?' (Zheng) said, 'She lives by the Nantai River.' You (unknown) scolded her out. He then asked, 'Where does the old woman behind you live?' Shisanniang (unknown) stepped forward and stood with her hands folded. You (unknown) asked again, Zheng (unknown) said, 'I have already presented it to the monk.' You (unknown) said, 'Go.' As soon as Shisanniang (unknown) went down to the Dharma hall, the female teacher said, 'Shisanniang (unknown) usually says that she knows Zen, and her mouth is like a sharp sword, but today she was asked by the master and could not say anything.' Zheng (unknown) said, 'Bitter, bitter! With such eyes, she also says that I am walking around. Take off the kasaya and give it to Shisanniang (unknown) to wear.' Zheng (unknown) later told Luoshan (place name) about this matter, (asking) 'Is it still stable for me to answer like this when I visit Guishan (place name)?' (Luoshan) said, 'It cannot be said that there is no fault.' (Zheng) asked, 'Where is the fault?' (Luoshan) said, 'Adding flowers to brocade.' One day
保福與甘贄相看。才坐定。便問。承聞十三娘參見溈山是否。曰是。福曰。溈山遷化。向甚麼處去。鄭起身偏床而立。贄曰。閑時說禪。口似懸河。何不道取。鄭曰。鼓這兩片皮。堪作甚麼。贄曰。不鼓這兩片皮。又堪作甚麼。鄭曰。合取狗口○大安。別號懶安。福州陳氏子。嘗自念。我雖勤苦。未聞玄極之理。乃孤錫遊方。將往龍井。路逢一叟。謂曰。師往南昌。當有所得。遂造百丈。問懷海曰。學人慾求識佛。何者即是。海曰。大似騎牛覓牛。曰識得后如何。曰如人騎牛至家。曰未審始終如何保任。曰如牧牛人。執杖視之。不令犯人苗稼。安自茲領旨。更不馳求。靈祐創居溈山。安躬耕助道。祐歿。眾請安補住○無學。初問天然。如何是諸佛師。然咄曰。幸自可憐生。須要執巾帚作么。學退身三步。然曰錯。學進前。然曰錯錯。學翹一足。旋身一轉而出。然曰。得即得。孤他諸佛師。學自是領旨。住京兆翠微。大同問。二祖初見達磨。有何所得。曰汝今見吾。復何所得。同頓悟玄旨。一日學在法堂內行。同進前接禮問。西方密旨。和尚如何示人。學駐步少時。同曰。乞師垂示。曰更要第二杓惡水那。同便禮謝。學曰。莫垛根。同曰。時至根苗自生。
(甲戌)義玄禪師開法臨濟
義玄。自傳黃檗心印
【現代漢語翻譯】 現代漢語譯本 保福和甘贄互相看著。剛坐定，保福便問：『聽說十三娘去參拜溈山（地名，也指溈山靈祐禪師）了，是嗎？』甘贄回答：『是的。』保福說：『溈山靈祐禪師圓寂了，他去了哪裡？』甘贄起身，靠著床邊站立。甘贄說：『平時說禪，口若懸河，為什麼現在不說說了？』鄭回答：『敲打這兩片嘴皮子，能做什麼？』甘贄說：『不敲打這兩片嘴皮子，又能做什麼？』鄭回答：『閉上你的狗嘴！』 大安（人名），別號懶安（別號），是福州陳氏之子。他曾經自 thought，『我雖然勤奮刻苦，但還沒有領悟到玄妙至極的道理。』於是他獨自拿著錫杖四處遊方，打算去龍井（地名）。路上遇到一位老人，對他說：『您去南昌（地名），應當會有所收穫。』於是他前往百丈山（地名），問懷海禪師（人名）：『學人想要認識佛，什麼是佛？』懷海禪師說：『很像騎著牛找牛。』大安問：『認識之後又如何呢？』懷海禪師說：『就像人騎著牛回到家。』大安問：『不知道從始至終如何保持？』懷海禪師說：『就像牧牛人，拿著鞭子看著牛，不讓它侵犯別人的莊稼。』大安從此領悟了禪旨，不再四處 seeking。靈祐禪師（人名）開始在溈山（地名）居住，大安親自耕田幫助他。靈祐禪師圓寂后，大家請大安來主持溈山。 無學禪師（人名），最初問天然禪師（人名）：『什麼是諸佛之師？』天然禪師呵斥道：『自己已經夠可憐了，還需要拿著巾帚做什麼？』無學禪師後退三步。天然禪師說：『錯了。』無學禪師向前走。天然禪師說：『錯，錯。』無學禪師翹起一隻腳，轉身一圈走了出去。天然禪師說：『得到是得到了，辜負了他諸佛之師的名號。』無學禪師從此領悟了禪旨，住在京兆翠微山（地名）。大同禪師（人名）問：『二祖慧可（人名）初次見到達磨祖師（人名）時，得到了什麼？』無學禪師說：『你現在見到我，又得到了什麼？』大同禪師頓時領悟了玄妙的禪旨。一天，無學禪師在法堂內行走，大同禪師上前行禮問道：『西方的秘密禪旨，和尚您是如何開示的？』無學禪師停下腳步，沉默了一會兒。大同禪師說：『請師父開示。』無學禪師說：『還想要第二勺髒水嗎？』大同禪師便行禮感謝。無學禪師說：『不要堆積樹根。』大同禪師說：『時機到了，樹根自然會生長。』 （甲戌年(914)）義玄禪師（人名）在臨濟（地名）開創禪法。 義玄禪師（人名）親自傳承黃檗禪師（人名）的心印。
【English Translation】 English version Baofu and Ganzhi looked at each other. As soon as they sat down, Baofu asked, 'I heard that Shisanniang went to visit Weishan (place name, also refers to Weishan Lingyou Zen Master), is that right?' Ganzhi replied, 'Yes.' Baofu said, 'Weishan Lingyou Zen Master has passed away, where did he go?' Zheng got up and stood by the bed. Ganzhi said, 'Usually when discussing Zen, you are eloquent, why don't you say something now?' Zheng replied, 'What can be done by beating these two pieces of skin (mouth)?' Ganzhi said, 'If you don't beat these two pieces of skin, what else can you do?' Zheng replied, 'Shut your dog mouth!' Daan (person's name), also known as Lan'an (alias), was the son of the Chen family of Fuzhou. He once thought to himself, 'Although I am diligent and hardworking, I have not yet understood the profound and ultimate truth.' So he traveled alone with his tin staff, intending to go to Longjing (place name). On the way, he met an old man who said to him, 'If you go to Nanchang (place name), you should gain something.' So he went to Baizhang Mountain (place name) and asked Zen Master Huaihai (person's name), 'This student wants to know the Buddha, what is the Buddha?' Zen Master Huaihai said, 'It's very much like riding an ox to find an ox.' Daan asked, 'What happens after recognizing it?' Zen Master Huaihai said, 'It's like a person riding an ox home.' Daan asked, 'I don't know how to maintain it from beginning to end?' Zen Master Huaihai said, 'It's like a cowherd, holding a whip and watching the ox, not letting it invade other people's crops.' Daan understood the Zen principle from then on and no longer sought it everywhere. Zen Master Lingyou (person's name) began to live in Weishan (place name), and Daan personally farmed to help him. After Zen Master Lingyou passed away, everyone invited Daan to preside over Weishan. Zen Master Wuxue (person's name) initially asked Zen Master Tianran (person's name), 'What is the teacher of all Buddhas?' Zen Master Tianran scolded, 'You are already pitiful enough, what do you need to do with a towel and broom?' Zen Master Wuxue stepped back three steps. Zen Master Tianran said, 'Wrong.' Zen Master Wuxue stepped forward. Zen Master Tianran said, 'Wrong, wrong.' Zen Master Wuxue raised one foot, turned around and walked out. Zen Master Tianran said, 'You got it, but you have failed the name of the teacher of all Buddhas.' Zen Master Wuxue understood the Zen principle from then on and lived in Cuiwei Mountain (place name) in Jingzhao. Zen Master Datong (person's name) asked, 'What did the Second Ancestor Huike (person's name) get when he first met Bodhidharma (person's name)?' Zen Master Wuxue said, 'What do you get now that you see me?' Zen Master Datong suddenly understood the profound Zen principle. One day, Zen Master Wuxue was walking in the Dharma hall, and Zen Master Datong stepped forward, saluted and asked, 'The secret Zen principle of the West, how does the abbot teach people?' Zen Master Wuxue stopped, silent for a while. Zen Master Datong said, 'Please, Master, enlighten me.' Zen Master Wuxue said, 'Do you want a second scoop of dirty water?' Zen Master Datong then saluted and thanked him. Zen Master Wuxue said, 'Don't pile up the roots.' Zen Master Datong said, 'When the time comes, the roots will grow naturally.' (Jiaxu Year (914)) Zen Master Yixuan (person's name) founded the Zen school in Linji (place name). Zen Master Yixuan (person's name) personally inherited the mind seal of Zen Master Huangbo (person's name).
。后還鄉黨。住鎮州臨濟。學侶雲集。一日謂普化克符曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重下去。三日後。化卻上來。問和尚三日前說甚麼。玄便打。三日後符上來。問和尚前日打普化作甚麼。玄亦打。至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。符問。如何是奪人不奪境。曰煦日發生鋪地錦。嬰兒垂髮白如絲。曰如何是奪境不奪人。曰王令已行天下遍。將軍塞外絕煙塵。曰如何是人境俱奪。曰並汾絕信。獨處一方。曰如何是人境俱不奪。曰王登寶殿。野老謳歌。符于言下領旨。諸方目為四料揀。示眾。如諸方學人。來山僧此間。作三種根器斷。如中下根器來。我便奪其境。而不除其法。或中上根器來。我便境法俱奪。如上上根器來。我便境法人俱奪。如有出格見解人來山僧此間。便全體作用。不歷根器。自達磨大師從西土來。祇是覓個不受人惑底人。后遇二祖。一言便了。始知從前虛用工夫。山僧今日見處。與祖佛不別。若第一句中薦得。堪與佛祖為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便問。如何是第一句。曰三要印開朱點窄。未容擬議主賓分。曰如何是第二句。曰妙解豈容無著問。漚和爭負截流機。曰如何是第三句。曰但看
【現代漢語翻譯】 現代漢語譯本： 之後回到家鄉，住在鎮州臨濟（今河北正定）。學徒們雲集而來。一天，臨濟義玄（臨濟宗創始人）對普化（普化宗僧人）、克符（人名）說：『我想要在這裡建立黃檗（唐代禪師）的宗旨，你們兩個可以來評論我，指出我的不足。』兩人恭敬地退下。三天後，普化又回來，問和尚（對僧人的尊稱）三天前說了什麼。義玄便打了他。三天後，克符也上來，問和尚前天打普化做什麼。義玄也打了他。晚上小參（禪宗寺院晚間對僧眾的開示）時說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』 克符問：『如何是奪人不奪境？』義玄說：『溫暖的陽光催生萬物，如錦緞般鋪滿大地，嬰兒的頭髮柔軟下垂，白如蠶絲。』克符問：『如何是奪境不奪人？』義玄說：『君王的命令已經通行天下，將軍在邊塞之外斷絕了戰火的塵埃。』克符問：『如何是人境俱奪？』義玄說：『并州（今山西太原）和汾州（今山西汾陽）斷絕了音信，獨自處在一個地方。』克符問：『如何是人境俱不奪？』義玄說：『君王登上寶殿，鄉野老翁歌唱太平。』克符在言語之下領悟了宗旨。各方都稱之為『四料揀』。 義玄向大眾開示：『如果各方學人來到我這裡，我會用三種根器來判斷。如果中下根器的人來，我便奪去他的境界，但不去除他的法。如果中上根器的人來，我便境界和法都奪去。如果上上根器的人來，我便境界、法和人都奪去。如果有見解超出常格的人來到我這裡，我便全體作用，不經過根器，就能自己領悟。』 『自從達摩大師從西土（指印度）而來，只是爲了尋找一個不受人迷惑的人。後來遇到了二祖慧可（禪宗二祖），一句話就明白了。才知道從前白費了功夫。我今天所見的，與祖佛（指歷代祖師和佛）沒有區別。如果在第一句中領悟，可以與佛祖為師。如果在第二句中領悟，可以與人天（人和天人）為師。如果在第三句中領悟，自己都救不了。』 僧人便問：『如何是第一句？』義玄說：『三個要點印開，硃砂點變得狹窄，不容許擬議主賓的分別。』僧人問：『如何是第二句？』義玄說：『精妙的理解難道容許沒有著落的疑問？水泡和水花怎能承擔截斷水流的重任？』僧人問：『如何是第三句？』義玄說：『但看』
【English Translation】 English version: Afterwards, he returned to his hometown and resided in Linji (present-day Zhengding, Hebei) in Zhenzhou. Disciples gathered in large numbers. One day, Linji Yixuan (founder of the Linji school) said to Puhua (a monk of the Puhua school) and Kefu (a personal name): 'I wish to establish the Huangbo (a Tang Dynasty Chan master) doctrine here. You two may critique me and point out my shortcomings.' The two respectfully withdrew. Three days later, Puhua returned and asked the abbot (a respectful term for a monk) what he had said three days prior. Yixuan then struck him. Three days later, Kefu also came up and asked what the abbot had struck Puhua for the previous day. Yixuan struck him as well. In the evening, during the small assembly (evening instruction for monks in Chan monasteries), he said: 'Sometimes one takes away the person but not the environment, sometimes one takes away the environment but not the person, sometimes one takes away both person and environment, and sometimes one takes away neither person nor environment.' Kefu asked: 'What is taking away the person but not the environment?' Yixuan said: 'The warm sun brings forth all things, spreading across the earth like brocade; the infant's hair hangs down softly, white as silk.' Kefu asked: 'What is taking away the environment but not the person?' Yixuan said: 'The king's decree has spread throughout the land; the general has ended the dust of war beyond the borders.' Kefu asked: 'What is taking away both person and environment?' Yixuan said: 'Bingzhou (present-day Taiyuan, Shanxi) and Fenzhou (present-day Fenyang, Shanxi) have cut off communication, dwelling alone in one place.' Kefu asked: 'What is taking away neither person nor environment?' Yixuan said: 'The king ascends the precious palace; the old men of the countryside sing of peace.' Kefu understood the doctrine through these words. All quarters called it the 'Fourfold Discrimination'. Yixuan addressed the assembly: 'If students from all quarters come to me, I will judge them according to three kinds of capacities. If those of middle or lower capacity come, I will take away their environment but not remove their Dharma. If those of middle or upper capacity come, I will take away both their environment and their Dharma. If those of the highest capacity come, I will take away their environment, Dharma, and person. If those with extraordinary insights come to me, I will act with the whole body, without going through the capacities, and they will be able to understand on their own.' 'Since Bodhidharma (the first patriarch of Chan Buddhism in China) came from the Western Land (referring to India), he was only seeking someone who would not be deluded by others. Later, he met the Second Patriarch Huike (the second patriarch of Chan Buddhism), and he understood with just one word. Only then did he realize that his previous efforts had been in vain. What I see today is no different from the ancestral Buddhas (referring to past patriarchs and Buddhas). If one understands in the first phrase, one can be a teacher to Buddhas and ancestors. If one understands in the second phrase, one can be a teacher to humans and devas (humans and celestial beings). If one understands in the third phrase, one cannot even save oneself.' A monk then asked: 'What is the first phrase?' Yixuan said: 'The three essentials are stamped open, the cinnabar dot becomes narrow, not allowing for deliberation of the distinction between host and guest.' The monk asked: 'What is the second phrase?' Yixuan said: 'How can subtle understanding allow for questions without grounding? How can bubbles and foam bear the burden of cutting off the flow?' The monk asked: 'What is the third phrase?' Yixuan said: 'Just look.'
棚頭弄傀儡。抽牽全藉里頭人。乃曰。大凡演唱宗乘。一句中須具三玄門。一玄門須具三要。有權有寶。有照有用。汝等諸人作么生會。又示眾。有時一喝。如金剛王寶劍。有時一喝。如踞地師子。有時一喝。如探竿影草。有時一喝。不作一喝用。汝作么生會。又云。山僧無一法與人。祇是治病解縛。你取山僧口裡語。不如休歇無事去。又云。一念緣起無生。超出三乘權學。又云。你若能歇得唸唸馳求心。便與祖佛不別。大德。三界無安。猶如火宅。此不是你久停住處。無常殺鬼。一剎那間。不擇貴賤老少。你要與祖佛不別。但莫外求。你一念清凈心光。是你屋裡法身佛。一念無分別心光。是你屋裡報身佛。一念無差別心光。是你屋裡化身佛。此三種身。是你即今目前聽法底人。只為不向外馳求。有此功用。又云。今時且要識取四種無相境。免被境緣擺撲。如何是四種無相境。一念心愛被水溺。一念心嗔被火燒。一念心疑被地礙。一念心喜被風飄。若能如是辨得。不被境轉。處處用境。東涌西沒。南涌北沒。中涌邊沒。邊涌中沒。履水如地。履地如水。緣何如此。為達四大如夢如幻故。有一般學人。向五臺山。求文殊現。早錯了也。五臺山無文殊。欲識文殊么。只你目前用處。始終不異。處處不礙。此個是活文殊。一
【現代漢語翻譯】 現代漢語譯本： 棚頭弄傀儡（木偶戲）。抽動牽引全靠里頭的人。於是說：大凡演唱宗乘（佛教宗旨），一句話中必須具備三玄門，一玄門必須具備三要：有權（方便之法）有寶（真實之理），有照（觀照）有用（作用）。你們這些人怎麼理解？ 又對大眾開示：有時一喝，如金剛王寶劍；有時一喝，如踞地師子（蹲伏在地的獅子）；有時一喝，如探竿影草（用竿子試探草叢）；有時一喝，不當作一喝用。你們怎麼理解？ 又說：山僧我沒有一法可以給人，只是治病解縛。你拿山僧我口裡說的話，不如休歇無事去。 又說：一念緣起無生，超出三乘（聲聞乘、緣覺乘、菩薩乘）權學。 又說：你若能停止唸唸馳求的心，便與祖佛沒有差別。大德，三界（欲界、色界、無色界）沒有安穩，猶如火宅。這裡不是你久停住的地方。無常殺鬼，一剎那間，不選擇貴賤老少。你要與祖佛沒有差別，但不要向外尋求。你一念清凈心光，是你屋裡的法身佛（證悟真理之佛）；一念無分別心光，是你屋裡的報身佛（功德圓滿之佛）；一念無差別心光，是你屋裡的化身佛（應化世間之佛）。這三種身，就是你現在正在聽法的這個人。只因爲不向外馳求，才有此功用。 又說：現在且要認識四種無相境，免得被境緣擺佈。什麼是四種無相境？一念心愛被水溺，一念心嗔被火燒，一念心疑被地礙，一念心喜被風飄。若能這樣辨別，不被境轉，處處用境，東涌西沒，南涌北沒，中涌邊沒，邊涌中沒，履水如地，履地如水。緣何如此？因為通達四大（地、水、火、風）如夢如幻的緣故。有一類學人，向五臺山求文殊（文殊菩薩，智慧的象徵）顯現，早就錯了。五臺山沒有文殊，想要認識文殊嗎？就是你目前用處，始終不異，處處不礙，這個是活文殊。
【English Translation】 English version: A puppet show on a stage. The pulling and maneuvering all depend on the person inside. Thus it is said: In all performances of the Zongcheng (Buddhist doctrines), one sentence must contain the Three Mysterious Gates, and one Mysterious Gate must contain the Three Essentials: power (expedient means), treasure (true principle), illumination (contemplation), and function (application). How do you all understand this? Again, he addressed the assembly: Sometimes a shout is like the Vajra King's precious sword; sometimes a shout is like a lion crouching on the ground; sometimes a shout is like probing grass with a pole; sometimes a shout is not used as a shout. How do you understand this? Again, he said: This mountain monk has no Dharma to give to others, only to cure illnesses and untie bonds. Taking the words from this mountain monk's mouth is not as good as ceasing and having nothing to do. Again, he said: A single thought arising from dependent origination is without birth, surpassing the provisional teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Again, he said: If you can stop the mind that is constantly seeking, then you are no different from the Ancestors and Buddhas. Virtuous ones, the Three Realms (Desire Realm, Form Realm, Formless Realm) are without peace, like a burning house. This is not a place for you to stay for long. The ghost of impermanence, in an instant, does not choose between the noble and the lowly, the old and the young. If you want to be no different from the Ancestors and Buddhas, then do not seek externally. The light of your one thought of pure mind is the Dharmakāya Buddha (Buddha of Truth Body) in your house; the light of your one thought of non-discriminating mind is the Sambhogakāya Buddha (Buddha of Reward Body) in your house; the light of your one thought of non-differentiating mind is the Nirmāṇakāya Buddha (Buddha of Transformation Body) in your house. These three bodies are the very person who is listening to the Dharma right now. It is only because you do not seek externally that you have this function. Again, he said: Now it is necessary to recognize the four kinds of formless realms, so as not to be manipulated by circumstances. What are the four kinds of formless realms? One thought of love is drowned by water, one thought of anger is burned by fire, one thought of doubt is obstructed by earth, one thought of joy is blown away by wind. If you can discern in this way, not being turned by circumstances, you can use circumstances everywhere, rising in the east and disappearing in the west, rising in the south and disappearing in the north, rising in the center and disappearing at the edge, rising at the edge and disappearing in the center, walking on water as if on land, walking on land as if on water. Why is this so? Because you have realized that the Four Great Elements (earth, water, fire, wind) are like dreams and illusions. There are some students who seek Mañjuśrī (Mañjuśrī Bodhisattva, symbol of wisdom) to appear on Mount Wutai, but they are already mistaken. There is no Mañjuśrī on Mount Wutai. Do you want to recognize Mañjuśrī? It is just your current function, which is always the same and unobstructed everywhere. This is the living Mañjuśrī.
念心無差別光。處處總是普賢。一念心能自在隨處解脫。此是觀音三昧法。互為主伴。顯即一時顯。隱即一時隱。一即三。三即一。如是解得。方始好看教。一日上堂曰。汝等諸人。赤肉團上。有一無位真人。常向汝諸人面門出入。未證據者看看。時有僧問。如何是無位真人。玄下禪床把住云。道道。僧擬議。玄托開云。無位真人。是什麼乾屎橛。便歸方丈○普化。不知何許人。師事盤山。密受記莂。而𦍕狂。出言無度。山歿。乃于北行化。或城市冢間。振一鐸曰。明頭來明頭打。暗頭來暗頭打。四方八面來旋風打。虛空來連架打。一日義玄令僧捉住曰。總不恁么來時如何。化拓開曰。來日大悲院裡有齋。僧回舉似玄。玄曰。我從來疑著這漢。化凡見人。無高下。皆振鐸一聲。或將鐸就人耳邊振之。或拊其背。有回顧者。即展手曰。乞我一錢。一日見馬步使出喝道。化亦喝道。作相撲勢。馬步使令人打五棒。化曰。似即似。是即不是。嘗于阛阓間。搖鐸唱曰。覓個去處不可得。時宗智遇之。把住曰。汝擬去甚麼處。曰汝從甚麼處來。智無語。化掣手便去。嘗暮入臨濟院。吃生菜。玄曰。這漢大似一頭驢。化便作驢鳴。玄謂直歲曰。細抹草料著。化曰。少室人不識。金陵又再來。臨濟一隻眼。到處為人開。一日玄與河陽
木塔。同在僧堂地罏內坐。因說。化每日在街市。掣風掣顛。知他是凡是聖。言猶未了。化入來。玄便問。汝是凡是聖。化曰。汝且道我是凡是聖。玄便喝。化以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。玄曰這賊。化曰賊賊。便出去○克符作四料簡偈曰。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾桂影婆娑。覿體無差互。還應滯網羅。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光淡。山遙翠色新。直饒玄會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不偏。主賓言不異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣。又僧問。如何是賓中賓。曰倚門傍戶猶如醉。出言吐氣不慚惶。曰如何是賓中主。曰口唸彌陀雙拄杖。目瞽瞳人不出頭。曰如何是主中賓。曰高提祖印當機用。利物應知語帶悲。曰如何是主中主。曰橫按鏌鎁全正令。太平寰宇斬癡頑。曰既是太平寰宇。為甚麼卻斬癡頑。曰不許夜行剛把火。直須當道與人看○義玄示眾。我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用有人在。先用后照有法在
【現代漢語翻譯】 木塔（地名）。（義玄）和（普化）一同在僧堂的火爐邊坐著。有人說，『普化每天在街市上瘋瘋癲癲，不知道他是凡人還是聖人。』話還沒說完，普化就進來了。（義玄）便問：『你是凡人還是聖人？』普化說：『你且說說我是凡人還是聖人？』（義玄）便喝斥。普化用手指著說：『河陽（地名）的新媳婦，木塔（地名）的老婆禪，臨濟（義玄自稱）的小廝兒，卻具一隻眼。』（義玄）說：『這賊！』普化說：『賊賊！』便出去了。克符作了四料簡偈：『奪人不奪境，緣自帶誵訛。擬欲求玄旨，思量反責么。驪珠光燦爛，蟾桂影婆娑。覿體無差互，還應滯網羅。奪境不奪人，尋言何處真。問禪禪是妄，究理理非親。日照寒光淡，山遙翠色新。直饒玄會得，也是眼中塵。人境兩俱奪，從來正令行。不論佛與祖，那說聖凡情。擬犯吹毛劍，還如值木盲。進前求妙會，特地斬精靈。人境俱不奪，思量意不偏。主賓言不異，問答理俱全。踏破澄潭月，穿開碧落天。不能明妙用，淪溺在無緣。』 又有僧人問：『如何是賓中賓？』（義玄）說：『倚門傍戶猶如醉，出言吐氣不慚惶。』問：『如何是賓中主？』（義玄）說：『口唸彌陀雙拄杖，目瞽瞳人不出頭。』問：『如何是主中賓？』（義玄）說：『高提祖印當機用，利物應知語帶悲。』問：『如何是主中主？』（義玄）說：『橫按鏌鎁全正令，太平寰宇斬癡頑。』問：『既是太平寰宇，為什麼卻斬癡頑？』（義玄）說：『不許夜行剛把火，直須當道與人看。』 義玄示眾說：『我有時先照後用，有時先用后照，有時照用同時，有時照用不同時。先照後用有人在，先用后照有法在。』
【English Translation】 Muta (place name). (Yixuan) and (Puhua) were sitting together by the brazier in the monks' hall. Someone said, 'Puhua goes crazy in the streets every day, and I don't know if he is a mortal or a saint.' Before the words were finished, Puhua came in. (Yixuan) then asked, 'Are you a mortal or a saint?' Puhua said, 'Then tell me, am I a mortal or a saint?' (Yixuan) then shouted. Puhua pointed with his finger and said, 'The new daughter-in-law of Heyang (place name), the old woman Chan of Muta (place name), the little servant of Linji (Yixuan's self-reference), but has one eye.' (Yixuan) said, 'This thief!' Puhua said, 'Thief! Thief!' and then went out. Kefu made four selection verses: 'Seizing the person but not the environment, the cause brings its own error. Intending to seek the profound meaning, thinking instead blames what? The bright pearl is radiant, the shadow of the toad and cassia dances. Directly embodying without difference, still should be stuck in the net. Seizing the environment but not the person, where is the truth in seeking words? Asking about Chan is false, investigating principle is not intimate. The sun shines with faint cold light, the mountains are distant with fresh green color. Even if Xuan understands, it is also dust in the eyes.' Then a monk asked, 'What is a guest within a guest?' (Yixuan) said, 'Leaning against the door like being drunk, speaking and breathing without shame.' Asked, 'What is a guest within a host?' (Yixuan) said, 'Mouth reciting Amitabha with double staffs, blind pupils do not come out.' Asked, 'What is a host within a guest?' (Yixuan) said, 'Raising the ancestral seal for immediate use, benefiting beings should know the words carry sorrow.' Asked, 'What is a host within a host?' (Yixuan) said, 'Holding the Mo Ye sword horizontally with complete correct command, in the peaceful universe, cut down the foolish and stubborn.' Asked, 'Since it is a peaceful universe, why cut down the foolish and stubborn?' (Yixuan) said, 'Not allowed to walk at night, just hold the fire, must stand in the way and show it to people.' Yixuan addressed the assembly, saying, 'Sometimes I illuminate first and then use, sometimes I use first and then illuminate, sometimes illumination and use are simultaneous, sometimes illumination and use are not simultaneous. In illuminating first and then using, there is a person. In using first and then illuminating, there is a Dharma.'
。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶較些子。又示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如有真正學人便喝。先拈出一個膠盆子。善知識不辨是境。便上他境上。作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人。應一個清凈境。出善知識前。知識辨得是境。把得拋向坑裡。學人言大好善知識。知識即云。咄哉不識好惡。學人便禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識更與安一重枷鎖。學人歡喜。彼此不辨。喚作賓看賓。大德。山僧所舉。皆是辨魔揀異。知其邪正。上堂次。兩堂首座相見。同時下喝。僧問玄。還有賓主也無。曰賓主歷然。乃召眾曰。要會臨濟賓主句。問取堂中二首座。玄應機多用喝。會下參徒。亦學師喝。師曰。汝等總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝一聲。這裡分得賓主么。汝且作么生分。若分不得。已后
【現代漢語翻譯】 現代漢語譯本 『照用同時』（指照與用同時發生）。（有人）驅趕耕田人的牛，奪走飢餓人的食物，敲骨取髓，痛苦地施以針錐。（而）『照用不同時』（指照與用不同時發生）。（其中）有問有答，立賓立主，合水和泥，應機接物。（如果）是超越常理的人，在（事情）未發生之前，撩起（衣襟）便走，還算好些。 又對大眾開示：參學的人，必須非常仔細。如同賓主相見，便有言論往來，或者應物現形，或者全體作用，或者把持機權喜怒，或者顯現半身，或者乘坐獅子，或者乘坐象王。如有真正的學人便喝（斥）。（善知識）先拿出一個膠盆子（比喻粘著不放的境界），善知識不辨別這是（外在的）境，便在他（所處）的境上，裝模作樣，便被學人又喝（斥）。（如果）前人不肯放下（膠盆子），這是膏肓之病，無法醫治。這叫做賓看主。 或者善知識不拿出（任何）事物，只是隨著學人提問的地方就奪取（學人的主導權），學人被奪取（主導權），拚死也不肯放（下），這叫做主看賓。或者有學人，呈現一個清凈的境界，在善知識面前，知識辨別出這是（外在的）境，抓住它拋向坑裡，學人說『大好善知識』，知識就說『咄，你不識好壞』，學人便禮拜，這叫做主看主。 或者有學人，披枷帶鎖，出現在善知識面前，知識更給他安上一重枷鎖，學人歡喜，彼此不辨（真偽），這叫做賓看賓。大德，山僧（我）所舉的，都是辨別魔（境）揀擇差異，知道其邪正。 上堂時，兩堂首座相見，同時發出喝（斥）聲。僧人問玄（玄應禪師），『還有賓主嗎？』（玄應禪師）說：『賓主歷然（分明）。』於是召集大眾說：『想要領會臨濟（宗）賓主句，問問堂中兩位首座。』玄（玄應禪師）應機多用喝（斥），會下的參學者，也學習老師喝（斥）。老師說：『你們都學我喝（斥），我現在問你們，有一個人從東堂出來，一個人從西堂出來，兩人齊聲喝（斥）一聲，這裡分得出賓主嗎？你們且說說怎麼分。如果分不出來，以後（如何是好）？』
【English Translation】 English version 'Illumination and Functioning Simultaneously' (referring to illumination and functioning occurring at the same time). (Someone) drives away the farmer's ox, snatches away the hungry person's food, scrapes marrow from bones, and inflicts pain with needles. (While) 'Illumination and Functioning Not Simultaneously' (referring to illumination and functioning not occurring at the same time). (In this), there are questions and answers, establishing guest and host, mixing water and mud, responding to opportunities and engaging with things. (If) it is a person beyond the ordinary, before (the matter) arises, he lifts (his robe) and leaves, which is still somewhat better. Furthermore, he instructed the assembly: Those who study must be extremely careful. Just like guest and host meeting, there are exchanges of words, or responding to things and manifesting forms, or the entire body functioning, or grasping the mechanisms of power, joy, and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If there is a true student, he will shout (reproach). (The wise teacher) first takes out a glue pot (a metaphor for clinging to a state), and if the wise teacher does not discern that this is (an external) state, he will act pretentiously in that state, and the student will shout (reproach) again. (If) the former person is unwilling to let go (of the glue pot), this is a disease in the vital region, incurable. This is called the guest observing the host. Or the wise teacher does not bring out (any) object, but simply seizes (the student's initiative) wherever the student asks. The student, having his (initiative) seized, refuses to let go at all costs. This is called the host observing the guest. Or a student presents a pure state before the wise teacher, and the teacher discerns that this is (an external) state, grabs it, and throws it into a pit. The student says, 'Great, wise teacher!' The teacher then says, 'Bah, you don't know good from bad!' The student then bows. This is called the host observing the host. Or a student, wearing a cangue and chains, appears before the wise teacher, and the teacher adds another layer of cangue and chains. The student rejoices, and neither discerns (the truth), this is called the guest observing the guest. Virtuous ones, what I (this monk) have mentioned are all about distinguishing demonic (states) and selecting differences, knowing their right and wrong. During the Dharma talk, the two head monks of the halls meet and simultaneously shout (reproach). A monk asks Xuan (Zen Master Xuan Ying), 'Is there still guest and host?' (Zen Master Xuan Ying) says, 'Guest and host are clearly distinct.' Then he gathers the assembly and says, 'If you want to understand the Linji (school's) guest and host phrase, ask the two head monks in the hall.' Xuan (Zen Master Xuan Ying) often uses shouts (reproaches) in response to situations, and the students attending the assembly also learn to shout (reproach) like the teacher. The teacher says, 'You all learn to shout (reproach) like me. Now I ask you, if one person comes out from the east hall and another person comes out from the west hall, and both shout (reproach) at the same time, can you distinguish guest and host here? Tell me how you would distinguish them. If you cannot distinguish them, what will happen in the future?'
不得學老僧喝。示眾。道流。切要求取真正見解。且莫求佛。佛是名句。你還識馳求底么。三世十方佛祖出來。也只為求法。如今參學道流。也只為求法。得法始了。未得依前輪迴五道。云何是法。法者是心法。心法無形。通貫十方。目前現用。人信不及。便乃認名認句。向文字中求其意度。與佛法天地懸隔。山僧說法。說心地法。便能入凈入穢。入凡入聖。入真入俗。要且不是。你真俗凡聖。能與一切真俗凡聖安名。真俗凡聖安這個名字不得。道流。把得便用。更莫安排。方契玄旨。今時學禪者。總不識法。猶如觸鼻羊逢著物。安在口裡。奴郎不辨。賓主不分。如是之流。邪心入道。即不得名為真出家人。正是真俗家人。夫出家者。須辨得平常真正見解。辨佛辨魔。辨真辨偽。辨凡辨聖。若如是辨。得名真出家人。若魔佛不辨。正是出一家入一家。乃喚作造業眾生。未得名為真出家人。只如今有個佛魔同體。若明眼道流。魔佛俱打。你若愛聖憎凡。生死海里沉浮。未有了日。如何是佛魔。你一念心疑處是佛魔。你若達得萬法無生。心如幻化。更無一塵一法。處處清凈。即無佛魔。佛與眾生。是染凈二境。約山僧見處。無佛無眾生。無古無今。得者便得。不勤時節。亦無修證。無得無失。一切時中。更無別法。設有一
法遇此。我說如夢如幻○若是真正學道人。不見世間過。切急要求真正見解。但一切入凡入聖。入染入凈。入諸佛國土。入彌勒樓閣。入毗盧遮那世界。處處皆現國土成住壞空。佛出於世。轉大法輪。入無餘涅槃。不見有去來相貌。求其生死。了不可得。便入無生法界。處處游履國土。入華藏世界。盡見諸法空相。皆無實法。惟有聽法無依道人。是諸佛之母。所以佛從無依生。若悟無依。佛亦無得。若如是見得。是真正見解○諸方說。有道可修。有法可證。你且說證何法。修何道。你今用處。欠少甚麼物。修補何處。所以言。若人修道道不行。萬般邪境競頭生。智劍出來無一物。明頭未顯暗頭明○若言三十二相八十種好是佛。轉輪聖王應是如來。明知是幻化。古人云。如來舉身相。為順世間情。恐人生斷見。權且立虛名。假言三十二。八十也空聲。有身非覺體。無相乃真形○一念心歇得處。喚作菩提樹。一念心不能歇得處。喚作無明樹。無明無住處。無明無始終。若唸唸心歇不得。便上他無明樹。便入六道四生。披毛戴角。若歇得。便是清凈身界。一念不生。便是上菩提樹。三界神通變化。意生化身。有一老宿參。便問。禮拜即是。不禮拜即是。玄便喝。宿便拜。玄曰。好個草賊。宿曰賊賊。便出去。玄曰。莫道無事
【現代漢語翻譯】 現代漢語譯本 法遇此，我說如夢如幻。若是真正學道人，不見世間過。切急要求真正見解。但一切入凡入聖，入染入凈，入諸佛國土，入彌勒（Maitreya，未來佛）樓閣，入毗盧遮那（Vairocana，光明遍照）世界，處處皆現國土成住壞空。佛出於世，轉大法輪，入無餘涅槃，不見有去來相貌。求其生死，了不可得，便入無生法界。處處游履國土，入華藏世界，盡見諸法空相，皆無實法。惟有聽法無依道人，是諸佛之母。所以佛從無依生。若悟無依，佛亦無得。若如是見得，是真正見解。 諸方說，有道可修，有法可證。你且說證何法，修何道？你今用處，欠少甚麼物？修補何處？所以言：『若人修道道不行，萬般邪境競頭生。智劍出來無一物，明頭未顯暗頭明。』 若言三十二相八十種好是佛，轉輪聖王應是如來。明知是幻化。古人云：『如來舉身相，為順世間情。恐人生斷見，權且立虛名。假言三十二，八十也空聲。有身非覺體，無相乃真形。』 一念心歇得處，喚作菩提樹。一念心不能歇得處，喚作無明樹。無明無住處，無明無始終。若唸唸心歇不得，便上他無明樹，便入六道四生，披毛戴角。若歇得，便是清凈身界。一念不生，便是上菩提樹，三界神通變化，意生化身。有一老宿參，便問：『禮拜即是，不禮拜即是？』玄便喝。宿便拜。玄曰：『好個草賊。』宿曰：『賊賊。』便出去。玄曰：『莫道無事。』
【English Translation】 English version Encountering this Dharma, I say it is like a dream, like an illusion. If one is a true practitioner of the Way, one does not see the faults of the world. One must urgently seek true understanding. But everything, entering the mundane or the sacred, entering defilement or purity, entering the Buddha lands, entering the Maitreya's (Maitreya, the future Buddha) pavilion, entering the Vairocana's (Vairocana, the Buddha of Cosmic Light) world, everywhere manifests the formation, existence, destruction, and emptiness of lands. Buddhas appear in the world, turn the great Dharma wheel, and enter Nirvana without remainder, without seeing any coming or going appearances. Seeking their birth and death, it is utterly unattainable, and then one enters the realm of non-birth. Everywhere one travels through lands, entering the Avatamsaka (Flower Garland) world, fully seeing the empty nature of all dharmas, all without real substance. Only the Dharma-listening person without reliance is the mother of all Buddhas. Therefore, Buddhas are born from non-reliance. If one awakens to non-reliance, even the Buddha is unattainable. If one sees it in this way, it is true understanding. Various schools say that there is a Way to cultivate and a Dharma to realize. But tell me, what Dharma do you realize, and what Way do you cultivate? What is lacking in your present use? Where do you need to repair? Therefore, it is said: 'If a person cultivates the Way, the Way does not proceed; all kinds of evil realms compete to arise. When the sword of wisdom comes out, there is nothing; before the light of wisdom appears, the darkness is clear.' If you say that the thirty-two marks and eighty minor characteristics are the Buddha, then the Chakravartin (Wheel-Turning King) should be the Tathagata. Clearly knowing it is an illusion. The ancients said: 'The Tathagata's physical form is to accord with worldly sentiments, fearing that people will develop nihilistic views, temporarily establishing empty names. Falsely speaking of thirty-two marks, the eighty characteristics are also empty sounds. Having a body is not the body of enlightenment; non-form is the true form.' The place where a single thought ceases is called the Bodhi tree. The place where a single thought cannot cease is called the tree of ignorance. Ignorance has no dwelling place; ignorance has no beginning or end. If thought after thought cannot cease, then one ascends the tree of ignorance and enters the six realms and four births, wearing fur and horns. If it ceases, then it is the pure body realm. When a single thought does not arise, then one ascends the Bodhi tree, with the supernatural powers and transformations of the three realms, and the mind-born body. An old monk came to visit and asked: 'Is bowing proper, or is not bowing proper?' Xuan then shouted. The monk then bowed. Xuan said: 'What a good grass thief!' The monk said: 'Thief, thief!' and then left. Xuan said: 'Don't say there's nothing happening.'
好。時首座侍立。玄曰。還有過也無。座曰有。玄曰。賓家有過。主家有過。曰二俱有過。曰過在甚麼處。座便出去。玄曰。莫道無事好。大覺到參。玄舉起拂子。覺敷坐具。玄擲下拂子。覺收坐具。參堂去。僧眾曰。此僧莫是和尚親。不禮拜。又不吃棒。玄聞。令喚覺。覺至。玄曰。大眾道。汝不禮拜。又不吃棒。莫是長老親故。覺乃珍重下去。覺后臨絕時。謂眾曰。我有一隻箭。要付與人。時有一僧出曰。請和尚箭。覺曰。汝喚甚麼作箭。僧喝。覺打數下。便歸方丈。卻喚其僧入來。問曰。汝適來會么。曰不會。覺又打數下。擲拄杖曰。已后遇明眼人。分明舉似人。便告寂。僧問玄。如何是佛法大意。玄豎起拂子。僧便喝。玄便打。乃曰。大眾。夫為法者。不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度被打。如蒿枝拂相似。如今更思一頓。誰為下手。時有僧出曰。某甲下手。玄度與拄杖。僧擬接。玄便打。
(戊寅)從諗禪師住趙州
大中戊寅。從諗。住趙州觀音院。上堂。兄弟莫久立。有事商量。無事向衣缽下坐。窮理好。老僧行腳時。除二時齋粥。是雜用心。餘外更無別用心處。若不如此。出家大遠在。又云。老僧此間。即以本分事接人。若教老僧隨伊根機接人。自有三乘十二分
{ "translations": [ "現代漢語譯本：", "當時，時首座（寺院中負責僧眾事務的僧官）侍立在側。趙州玄沙師備禪師（835-908）問：『還有過失嗎？』", "時首座回答：『有。』", "玄沙說：『是賓客有過失，還是主人有過失？』", "時首座說：『賓主雙方都有過失。』", "玄沙說：『過失在哪裡？』", "時首座便出去了。", "玄沙說：『不要說沒事就好。』", "大覺禪師來參拜。", "玄沙舉起拂子（禪宗常用法器，用以驅趕蚊蟲或表示禪意）。", "大覺鋪設坐具（禪修時坐的墊子）。", "玄沙擲下拂子。", "大覺收起坐具，到僧堂去了。", "僧眾議論說：『這位僧人莫非是和尚的親戚？不禮拜，又不捱打。』", "玄沙聽說了，叫人喚來大覺。", "大覺來到。", "玄沙說：『大眾說你不禮拜，又不捱打，莫非是長老的親故？』", "大覺於是珍重地退了下去。", "大覺後來臨終時，對眾人說：『我有一隻箭，要交給一個人。』", "當時有一位僧人出來說：『請和尚的箭。』", "大覺說：『你把什麼叫做箭？』", "僧人喝斥。", "大覺打了僧人數下，便回到方丈（寺院住持的住所）。", "之後又叫那位僧人進來，問道：『你剛才領會了嗎？』", "僧人說：『不會。』", "大覺又打了僧人數下，擲下拄杖說：『以後遇到明眼人，分明地告訴他。』", "說完便告別世間。", "有僧人問玄沙：『如何是佛法大意？』", "玄沙豎起拂子。", "僧人便喝斥。", "玄沙便打。", "於是說：『大眾，作為求法的人，不迴避喪身失命。我曾在黃檗希運禪師（？-850）處，三次問佛法的大意，三次被打，像蒿枝拂過一樣。如今再想挨一頓打，誰來下手？』", "當時有一位僧人出來說：『我來下手。』", "玄沙遞給僧人拄杖。", "僧人想要接。", "玄沙便打。", "", "（戊寅年(858)）趙州從諗禪師（778-897）住在趙州觀音院。", "", "大中戊寅年(858)，從諗禪師住在趙州觀音院。上堂開示：『各位師兄弟不要久站。有事就商量，沒事就到衣缽下坐著，窮究佛理。老僧我行腳參學時，除了早晚兩次齋飯，是雜用心，其餘時間再沒有別的用心之處。如果不這樣，出家就差得太遠了。』", "又說：『老僧我在這裡，就用本分事來接引人。如果教老僧我隨順他的根機來接引人，自有三乘十二分教法。』", "", "", "english_translations": [ "English version:", "At that time, the head monk Shi was standing by. Xuansha Shibei (835-908) asked: 'Are there still any faults?'", "Shi replied: 'Yes.'", "Xuansha said: 'Are the faults with the guest or with the host?'", "Shi said: 'Both guest and host have faults.'", "Xuansha said: 'Where are the faults?'", "Shi then went out.", "Xuansha said: 'Don't just say everything is fine.'", "Great Awareness (Dajue) Chan Master came to pay respects.", "Xuansha raised his whisk (a common Chan implement used to drive away insects or express Chan meaning).", "Great Awareness spread out his sitting mat (a cushion used for meditation).", "Xuansha threw down his whisk.", "Great Awareness put away his sitting mat and went to the monks' hall.", "The monks discussed, saying: 'Could this monk be the abbot's relative? He doesn't bow, nor is he beaten.'", "Xuansha heard this and had Great Awareness summoned.", "Great Awareness arrived.", "Xuansha said: 'The assembly says that you don't bow, nor are you beaten. Could you be an acquaintance of the elder?'", "Great Awareness then respectfully withdrew.", "Later, when Great Awareness was about to pass away, he said to the assembly: 'I have an arrow that I want to give to someone.'", "At that time, a monk came forward and said: 'Please, Master, give me the arrow.'", "Great Awareness said: 'What do you call an arrow?'", "The monk shouted.", "Great Awareness struck the monk several times and then returned to his abbot's chamber (the residence of the abbot of a monastery).", "Afterward, he called that monk in again and asked: 'Did you understand just now?'", "The monk said: 'No.'", "Great Awareness struck the monk several more times, threw down his staff, and said: 'In the future, when you meet someone with clear eyes, clearly tell them about this.'", "Having said this, he bid farewell to the world.", "A monk asked Xuansha: 'What is the great meaning of the Buddha-dharma?'", "Xuansha raised his whisk.", "The monk then shouted.", "Xuansha then struck him.", "Then he said: 'Everyone, those who seek the Dharma do not avoid losing their lives. I asked Master Huangbo Xiyun (? -850) three times about the great meaning of the Buddha-dharma, and I was struck three times, like being brushed by a wormwood branch. Now I want to be beaten again. Who will strike me?'", "At that time, a monk came forward and said: 'I will strike you.'", "Xuansha handed the monk his staff.", "The monk tried to take it.", "Xuansha then struck him.", "", "(In the year Wuyin (858), Zhao Zhou Congshen (778-897) Chan Master resided at Guanyin Monastery in Zhao Zhou.)", "", "In the year Wuyin of the Dazhong era (858), Chan Master Congshen resided at Guanyin Monastery in Zhao Zhou. He ascended the Dharma hall and gave this instruction: 'Brothers, do not stand for long. If there is something to discuss, then discuss it. If there is nothing to discuss, then sit down under your robes and bowls and thoroughly investigate the principles of Buddhism. When I, this old monk, was traveling and studying, apart from the two times for meals, which were mixed with other thoughts, I had no other thoughts. If you do not do this, then leaving home is far away.'", "He also said: 'Here, I, this old monk, use the fundamental matter to receive people. If I were to teach this old monk to receive people according to their capacities, then there would be the Three Vehicles and Twelve Divisions of teachings.'" ] }
教。接他了也。若是不會。是誰過歟。已后遇著作家漢。也道老僧不辜他。又云。夢幻空華。徒勞把捉。心若不異。萬法亦然。既不從外得。更拘執作么。又云。千人萬人。儘是覓佛漢子。覓一個道人也無。若與空王為弟子。莫教心病最難醫。僧問。十二時中。如何用心。諗曰。汝被十二時辰使。老僧使得十二時。上堂示眾。如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草。為丈六金身用。把丈六金身。為一枝草用。佛是煩惱。煩惱是佛。時有僧問。未審佛是誰家煩惱。曰與一切人煩惱。曰如何免得。曰用免作么。諗掃地。有人問云。和尚是善知識。為什麼有塵。曰外來。又僧問。清凈伽藍。為什麼有塵。曰又有點也。大眾晚參。諗曰。今夜答話去也。有解問者出來。時有一僧。便出禮拜。諗曰。比來拋磚引玉。卻引得個𡐊子。有僧游五臺。問一婆子曰。臺山路向什麼處去。曰驀直去。僧便去。婆子曰。又恁么去也。其僧舉似諗。諗曰。待我去勘破這婆子。諗至明日。便去問。臺山路向什麼處去。曰驀直去。諗便去。婆子曰。又恁么去也。諗歸院。謂僧曰。我為汝勘破這婆子了也。有僧問。學人乍入叢林。乞師指示。曰吃粥也未。曰吃粥了也。曰洗缽盂去。僧問。如何是祖師西來意。曰庭前柏樹子。曰和尚莫將境示
【現代漢語翻譯】 現代漢語譯本： 教。接引他了。若是不會（接引），是誰的過錯呢？以後遇到真正的修行人，也會說老僧沒有辜負他。又說，夢幻空花，徒勞地執著。心若沒有分別，萬法也就一樣。既然不是從外得到的，又何必拘泥執著呢？又說，千人萬人，都是尋找佛的人，尋找一個修行的人也沒有。如果與空王（佛的別稱）做弟子，不要讓心病成為最難醫治的病。 僧人問：『十二時中（一天二十四小時），如何用心？』 趙州（趙州古佛，即趙州從諗禪師）說：『你被十二時辰所役使，老僧役使十二時辰。』 上堂向大眾開示：『如明珠在掌中，胡人來就現胡人的形象，漢人來就現漢人的形象。老僧拿一根草，當丈六金身（佛像）用；把丈六金身，當一根草用。佛就是煩惱，煩惱就是佛。』 當時有僧人問：『不知佛是誰家的煩惱？』 趙州說：『與一切人煩惱。』 （僧人）問：『如何免除煩惱？』 趙州說：『用免除做什麼？』 趙州掃地，有人問：『和尚是善知識（指引正道的人），為什麼還有塵土？』 趙州說：『從外面來的。』 又有僧人問：『清凈的伽藍（寺廟），為什麼還有塵土？』 趙州說：『又有點了。』 大眾參加晚參，趙州說：『今晚要回答問題了，有能解答疑問的人出來。』 當時有一僧人，便出來禮拜。趙州說：『本來想拋磚引玉，卻引來一個傻瓜。』 有僧人游五臺山，問一個老婦人說：『五臺山的路往哪裡去？』 老婦人說：『一直去。』 僧人便去了。老婦人說：『又這樣去了。』 那僧人把這件事告訴趙州，趙州說：『等我去試探一下這老婦人。』 趙州到第二天，便去問：『五臺山的路往哪裡去？』 老婦人說：『一直去。』 趙州便去了。老婦人說：『又這樣去了。』 趙州回到寺院，對僧人說：『我替你試探出這老婦人的底細了。』 有僧人問：『學人剛入叢林（寺廟），請師父指示。』 趙州說：『吃粥了嗎？』 （僧人）說：『吃粥了。』 趙州說：『洗缽盂去。』 僧人問：『如何是祖師西來意（達摩祖師從印度來到中國的目的）？』 趙州說：『庭前柏樹子。』 （僧人）說：『和尚不要用外境來開示。』
【English Translation】 English version: Teach. Receiving him also. If he doesn't understand (receiving), whose fault is it? Later, when encountering a true practitioner, they will also say that the old monk has not failed him. He also said, 'Illusory dreams and empty flowers, it is futile to grasp at them. If the mind is without difference, all dharmas are the same. Since it is not obtained from the outside, why be attached to it?' He also said, 'Thousands and tens of thousands of people are all seeking the Buddha, but there is not even one seeking a Taoist. If you become a disciple of the Empty King (another name for the Buddha), do not let mental illness become the most difficult to cure.' A monk asked, 'How should one use the mind throughout the twelve periods of the day (twenty-four hours)?' Zhao Zhou (Ancient Buddha Zhao Zhou, namely Zen Master Zhao Zhou Congshen) said, 'You are used by the twelve periods of the day, but the old monk uses the twelve periods of the day.' Ascending the hall, he instructed the assembly: 'Like a bright pearl in the palm of your hand, when a barbarian comes, it manifests the image of a barbarian; when a Han Chinese comes, it manifests the image of a Han Chinese. The old monk takes a blade of grass and uses it as a sixteen-foot golden body (Buddha statue); he takes a sixteen-foot golden body and uses it as a blade of grass. Buddha is affliction, and affliction is Buddha.' At that time, a monk asked, 'I do not know whose affliction the Buddha is?' Zhao Zhou said, 'He is the affliction of all people.' (The monk) asked, 'How can one be free from affliction?' Zhao Zhou said, 'What is the use of being free?' Zhao Zhou was sweeping the floor, and someone asked, 'Venerable monk, you are a good advisor (one who points the way to the right path), why is there still dust?' Zhao Zhou said, 'It comes from the outside.' Another monk asked, 'Why is there still dust in the pure Sangharama (monastery)?' Zhao Zhou said, 'There is still some.' The assembly attended the evening meditation, and Zhao Zhou said, 'Tonight, I will answer questions. Let anyone who can answer questions come forward.' At that time, a monk came forward and bowed. Zhao Zhou said, 'Originally, I wanted to throw a brick to attract jade, but I attracted a fool instead.' A monk was traveling to Mount Wutai and asked an old woman, 'Which way does the road to Mount Wutai go?' The old woman said, 'Go straight ahead.' The monk then left. The old woman said, 'He went that way again.' The monk told Zhao Zhou about this, and Zhao Zhou said, 'Wait for me to test this old woman.' The next day, Zhao Zhou went and asked, 'Which way does the road to Mount Wutai go?' The old woman said, 'Go straight ahead.' Zhao Zhou then left. The old woman said, 'He went that way again.' Zhao Zhou returned to the monastery and said to the monk, 'I have tested this old woman for you.' A monk asked, 'This student has just entered the Sangharama (monastery), please give me instructions, Master.' Zhao Zhou said, 'Have you eaten your porridge?' (The monk) said, 'I have eaten my porridge.' Zhao Zhou said, 'Go wash your bowl.' The monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from India)?' Zhao Zhou said, 'The cypress tree in front of the courtyard.' (The monk) said, 'Venerable monk, do not use external objects to instruct.'
人。曰我不將境示人。曰如何是祖師西來意。曰庭前柏樹子。問新到曾到此間么。曰曾到。曰喫茶去。又問僧。僧曰。不曾到。曰喫茶去。院主問曰。為甚曾到也云喫茶去。不曾到也云喫茶去。諗召院主。主應諾。諗曰。喫茶去。僧問。狗子還有佛性也無。曰無。曰上至諸佛。下至螻蟻。皆有佛性。狗子為甚卻無。曰為伊有業識在。又僧問。狗子還有佛性也無。曰有。曰既有。為甚入這皮袋裡。曰知而故犯。有官人問。和尚還入地獄否。曰老僧末上入。曰大善知識為甚麼入地獄。曰我若不入。阿誰教化汝。一日與文遠侍者行。乃指一片地曰。這裡好造個巡鋪。遠便去路旁立曰。把將公驗來。諗與一摑。遠曰。公驗分明。過一日與遠論義曰。斗劣不鬥勝。勝者輸果子。曰請和尚立義。曰我是一頭驢。曰我是驢胃。曰我是驢糞。曰我是糞中蟲。曰在彼中作么。曰在彼中過夏。諗曰。把將果子來。一日在東司上。見遠過。驀召文遠。遠應諾。諗曰。東司上不可與汝說佛法。上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃。真如佛性。儘是貼體衣服。亦名煩惱。實際理地。甚麼處著。一心不生。萬法無咎。汝但究理坐看三二十年。若不會。擷取老僧頭去。又云。你若一生不離叢林。不語五年十載。無人嗔
【現代漢語翻譯】 現代漢語譯本： 有人問：『我不把我的境界展示給人。』趙州（趙州禪師，唐代禪師）說：『什麼是祖師西來的真意？』回答說：『庭前的柏樹子。』問新來的僧人是否到過這裡，僧人說：『曾到過。』趙州說：『喫茶去。』又問另一個僧人，僧人說：『不曾到過。』趙州也說：『喫茶去。』院主（寺院主管）問：『為什麼曾到過也說喫茶去，不曾到過也說喫茶去？』趙州叫院主，院主應諾。趙州說：『喫茶去。』 有僧人問：『狗子還有佛性嗎？』趙州說：『沒有。』僧人說：『上至諸佛，下至螻蟻，都有佛性，為什麼狗子卻沒有？』趙州說：『因為它有業識存在。』又有僧人問：『狗子還有佛性嗎？』趙州說：『有。』僧人說：『既然有，為什麼會墮入這皮囊里？』趙州說：『明知故犯。』 有官員問：『和尚還會下地獄嗎？』趙州說：『老僧最終會下地獄。』官員說：『大善知識為什麼會下地獄？』趙州說：『我若不下地獄，誰來教化你？』 一天，趙州與文遠侍者（侍者，服侍僧人的僧人）同行，指著一片地，說：『這裡好造一個巡鋪（巡邏的崗亭）。』文遠便走到路旁站立，說：『把將公驗（官方的憑證）來。』趙州給了他一巴掌。文遠說：『公驗分明。』 過了一天，趙州與文遠論義，說：『斗劣不鬥勝，勝者輸果子。』文遠說：『請和尚立義。』趙州說：『我是一頭驢。』文遠說：『我是驢胃。』趙州說：『我是驢糞。』文遠說：『我是糞中蟲。』趙州說：『在那裡面做什麼？』文遠說：『在那裡面過夏天。』趙州說：『把果子拿來。』 一天，趙州在東司（廁所）上，看見文遠經過，突然叫文遠。文遠應諾。趙州說：『東司上不可與你說佛法。』 上堂說法，說：『金佛不度爐，木佛不度火，泥佛不度水，真佛內里坐。菩提（覺悟）涅槃（寂滅），真如（事物的本源）佛性（成佛的可能性），儘是貼體衣服，也叫做煩惱。實際理地（絕對真理的境界），在哪裡安放？一心不生，萬法無咎。你只要研究這個道理，靜坐三二十年，如果還不明白，砍下老僧的頭去。』 又說：『你若一生不離開叢林（僧眾居住的寺院），不說話五年十年，沒有人會嗔怪你。』
【English Translation】 English version: Someone asked: 'I will not show my realm to others.' Zhaozhou (Zen master Zhaozhou, Tang Dynasty (618-907)) said: 'What is the meaning of the Patriarch's coming from the West?' He replied: 'The cypress tree in front of the courtyard.' He asked a newly arrived monk if he had been here before. The monk said: 'I have been here.' Zhaozhou said: 'Go have tea.' He asked another monk, and the monk said: 'I have not been here.' Zhaozhou also said: 'Go have tea.' The abbot (the head of the monastery) asked: 'Why do you say 'Go have tea' to both those who have been here and those who have not been here?' Zhaozhou called the abbot, and the abbot answered. Zhaozhou said: 'Go have tea.' A monk asked: 'Does a dog have Buddha-nature?' Zhaozhou said: 'No.' The monk said: 'From the Buddhas above to the ants below, all have Buddha-nature. Why doesn't a dog have it?' Zhaozhou said: 'Because it has karmic consciousness.' Another monk asked: 'Does a dog have Buddha-nature?' Zhaozhou said: 'Yes.' The monk said: 'If it has it, why is it trapped in this skin bag?' Zhaozhou said: 'Knowingly committing the offense.' An official asked: 'Will the monk still go to hell?' Zhaozhou said: 'The old monk will eventually go to hell.' The official said: 'Why will a great virtuous teacher go to hell?' Zhaozhou said: 'If I don't go to hell, who will teach you?' One day, Zhaozhou was walking with the attendant Wenyuan (attendant, a monk who serves another monk), pointed to a piece of land, and said: 'This is a good place to build a patrol post.' Wenyuan went to the side of the road and stood, saying: 'Bring the official document (official proof).' Zhaozhou slapped him. Wenyuan said: 'The official document is clear.' A day later, Zhaozhou and Wenyuan were discussing the Dharma, saying: 'Contend in inferiority, not in superiority; the winner loses fruit.' Wenyuan said: 'Please, Master, establish the meaning.' Zhaozhou said: 'I am a donkey.' Wenyuan said: 'I am the donkey's stomach.' Zhaozhou said: 'I am donkey dung.' Wenyuan said: 'I am a worm in the dung.' Zhaozhou said: 'What are you doing in there?' Wenyuan said: 'Spending the summer in there.' Zhaozhou said: 'Bring the fruit here.' One day, Zhaozhou was in the toilet (toilet), saw Wenyuan passing by, and suddenly called Wenyuan. Wenyuan answered. Zhaozhou said: 'I cannot speak the Dharma to you in the toilet.' Ascending the Dharma hall, he said: 'A golden Buddha does not pass through the furnace, a wooden Buddha does not pass through the fire, a clay Buddha does not pass through the water, the true Buddha sits within. Bodhi (enlightenment), Nirvana (extinction), Suchness (the origin of things), Buddha-nature (the possibility of becoming a Buddha), are all just close-fitting clothes, also called afflictions. The actual ground of reality (the realm of absolute truth), where does it rest? If a single thought does not arise, all dharmas are without fault. You only need to study this principle and sit quietly for thirty or forty years. If you still don't understand, cut off the old monk's head.' He also said: 'If you spend your whole life without leaving the Sangha (the monastery where monks live), and do not speak for five or ten years, no one will be angry with you.'
你作啞漢。已后佛也不柰你何。僧問。萬法歸一。一歸何處。曰我在青州。作得一領布衫。重七斤。問承聞和尚親見南泉是否。曰鎮州出大蘿蔔頭。馬大夫問。和尚還修行也無。曰老僧若修行即禍事。曰和尚若不修行。教甚麼人修行。曰大夫是修行底人。曰某甲何名修行。曰若不修行。爭得撲在人王位中。喂得來。赤凍紅地。無有解出期。大夫乃下淚拜謝。
(己卯)良價禪師開法洞山
良價。初住新豐山。次盛化于洞山。作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭還認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐。一日價問僧。名甚麼。曰某甲。曰阿那個是阇黎主人公。曰見祗對次。曰苦哉苦哉。今時人例皆如此。祇認得驢前馬後底。將為自己。佛法平沉。此之是也。賓中主尚未分。如何辨得主中主。僧便問。如何是主中主。曰阇黎自道取。曰某甲道得。即是賓中主。如何是主中主。曰恁么道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入
京朝聖主。祇到潼關即便休。又曰。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。問如何是向。曰吃飯時作么生。曰如何是奉。曰背時作么生。曰如何是功。曰放下钁頭時作么生。曰如何是共功。曰不得色。曰如何是功功。曰不共。頌曰。(向)聖主繇來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。(奉)凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。(功)枯木花開劫外春。倒騎玉象趁麒麟。而今高隱千峰外。月皎風清好日辰。(共功)眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。(功功)頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三。有僧不安要見價。價遂往。僧曰。和尚何不救取人家男女。曰你是甚麼人家男女。曰是大闡提人家男女。價良久。僧曰。四山相逼時如何。曰老僧日前也向人家屋檐下過來。曰回互不回互。曰不回互。曰教某甲向甚處去。曰粟畬里去。僧噓一聲曰珍重。便坐脫。價以拄杖敲頭三下曰。汝祇解與么去。不解與么來○道膺。幽州王氏子。兒稚中骨氣深穩。言少理多。十歲出家。二十五成大僧。其師令習毗尼。非其好。棄之遊方。至翠微。參無學。會有僧自豫章來。盛稱
洞山法席。於是造新豐。謁良價。價問甚處來。曰翠微來。曰翠微有何言句。曰翠微供養羅漢。某甲問。供養羅漢。羅漢還來否。微曰。你每日噇個甚麼。價曰。實有此語否。曰有。曰不虛參見作家來。遂問。汝名甚麼。曰道膺。曰何不向上更道。曰向上即不名道膺。曰與老僧祗對道吾底語一般。膺問。如何是祖師意。曰阇黎他後有把茅蓋頭。忽有人問。如何祗對。曰道膺罪過。一日價曰。吾聞思大和尚生倭國作王。是否。曰若是思大。佛亦不作。價然之。一日問膺。甚處去來。曰蹋山來。曰那個山堪住。曰那個山不堪住。曰恁么則國內總被阇黎占卻。曰不然。曰恁么則子得個入路。曰無路。曰若無路。爭得與老僧相見。曰若有路。即與和尚。隔山去也。價乃曰。此子已后。千人萬人把不住去在。
(庚申)普化禪師示寂(盤山積法嗣)
咸通元年。普化將示滅。乃入市。謂人曰。乞我一個直裰。人或與披襖。或與布裘。皆不受。振鐸而去。義玄令人送與一棺。化笑曰。臨濟廝兒饒舌。便受之。乃辭眾曰。普化明日去東門死也。至明日。郡人相率。送化出城。化厲聲曰。今日葬不合青烏。乃曰。明日南門遷化。至明日。出南門。人又隨之。化又曰。明日出西門方吉。至日人出漸稀。出已還返。人意稍怠。
【現代漢語翻譯】 現代漢語譯本： 洞山（地名）的法席很興盛，於是（道膺）前往新豐（地名），拜見良價禪師（曹洞宗創始人，807-869）。良價問：『你從哪裡來？』道膺回答：『從翠微（山名）來。』良價問：『翠微有什麼言語？』道膺回答：『翠微供養羅漢（阿羅漢的簡稱，佛教修行者）。我問，供養羅漢，羅漢還來嗎？』翠微說：『你每天吃的是什麼？』良價說：『確實有這樣的話嗎？』道膺說：『有。』良價說：『不是虛假地參訪有作為的人啊。』於是問：『你叫什麼名字？』道膺回答：『道膺。』良價說：『為什麼不向上更說一層？』道膺說：『向上就不叫道膺了。』良價說：『和老僧只對道吾（禪師名）的言語一樣。』道膺問：『如何是祖師意（禪宗的根本宗旨）？』良價說：『阇黎（梵語，意為導師）你以後會有茅草蓋頭（指隱居修行）。忽然有人問，如何只對？』（良價代答）『道膺罪過。』 一天，良價對道膺說：『我聽說思大和尚（禪師名）生在倭國（古代日本）作王，是這樣嗎？』道膺回答：『如果是思大，佛也不作。』良價表示贊同。一天，良價問道膺：『從哪裡來？』道膺回答：『踏山來。』良價問：『哪個山可以住？』道膺回答：『哪個山都不可以住。』良價說：『這樣說來，國內都被阇黎占完了。』道膺說：『不是這樣。』良價說：『這樣說來，你得到一個入路（入門的途徑）。』道膺說：『無路。』良價說：『如果沒有路，怎麼能和老僧相見？』道膺說：『如果有路，就和和尚隔山了。』良價於是說：『這個孩子以後，千人萬人也把不住他。』
（庚申年，具體年份待考）普化禪師（？-860）示寂（圓寂，去世）（盤山積（禪師名）的法嗣）
咸通元年（860年），普化將要示滅（去世），於是進入市場，對人說：『乞討一件直裰（僧人的法衣）。』有人給他披襖，有人給他布裘，他都不接受，搖著鈴鐺走了。義玄（臨濟義玄，臨濟宗創始人，？-867）讓人送給他一口棺材。普化笑著說：『臨濟這小子饒舌。』便接受了棺材，於是告別眾人說：『普化明天去東門死了。』到第二天，郡里的人爭相送普化出城。普化厲聲說：『今天葬不合青烏（古代相墓術）。』於是說：『明天南門遷化（去世）。』到第二天，出南門，人們又跟隨他。普化又說：『明天出西門才吉利。』到那天，出來的人漸漸稀少，出來后又返回，人們的心意稍微懈怠。
【English Translation】 English version: At Dongshan's (place name) Dharma assembly, the Dharma was flourishing. Thereupon, (Dao Ying) went to Xinfeng (place name) to visit Liangjia (founder of the Caodong school, 807-869). Liangjia asked: 'Where do you come from?' Dao Ying replied: 'From Cuiwei (mountain name).' Liangjia asked: 'What words are there at Cuiwei?' Dao Ying replied: 'Cuiwei makes offerings to Arhats (short for Arhat, Buddhist practitioners). I asked, 'Do the Arhats come when offerings are made to them?'' Cuiwei said: 'What do you eat every day?'' Liangjia said: 'Is there really such a saying?' Dao Ying said: 'Yes.' Liangjia said: 'It is not a false visit to a capable person.' Then he asked: 'What is your name?' Dao Ying replied: 'Dao Ying.' Liangjia said: 'Why not say it more upwards?' Dao Ying said: 'Upwards, it is not called Dao Ying.' Liangjia said: 'It is the same as the words of the old monk only responding to Daowu (Zen master's name).' Dao Ying asked: 'What is the meaning of the Patriarch (the fundamental tenet of Zen Buddhism)?' Liangjia said: 'You, Ajari (Sanskrit, meaning teacher), will have a thatched roof over your head in the future (referring to living in seclusion for practice). If someone suddenly asks, how to only respond?' (Liangjia answered on his behalf) 'Dao Ying is at fault.' One day, Liangjia said to Dao Ying: 'I heard that Master Sida (Zen master's name) was born in Wakoku (ancient Japan) and became a king, is that so?' Dao Ying replied: 'If it is Sida, he would not even become a Buddha.' Liangjia agreed. One day, Liangjia asked Dao Ying: 'Where do you come from?' Dao Ying replied: 'From treading the mountain.' Liangjia asked: 'Which mountain is suitable to live on?' Dao Ying replied: 'No mountain is suitable to live on.' Liangjia said: 'In that case, the whole country has been occupied by Ajari.' Dao Ying said: 'It is not like that.' Liangjia said: 'In that case, you have obtained an entry path.' Dao Ying said: 'There is no path.' Liangjia said: 'If there is no path, how can you meet the old monk?' Dao Ying said: 'If there is a path, then it is separated from the monk by a mountain.' Liangjia then said: 'This child, in the future, thousands and tens of thousands of people will not be able to hold him back.'
In the year Gengshen (year to be determined), Zen Master Puhua (?-860) passed away (died) (a Dharma heir of Panshan Ji (Zen master's name)).
In the first year of Xiantong (860 AD), Puhua was about to pass away, so he entered the market and said to people: 'Beg me for a zhiduo (a monk's robe).' Some people gave him an overcoat, some people gave him a cloth fur coat, but he did not accept them, and walked away shaking his bell. Yixuan (Linji Yixuan, founder of the Linji school, ?-867) sent someone to give him a coffin. Puhua smiled and said: 'This Linji kid is talkative.' Then he accepted the coffin, and then bid farewell to the crowd and said: 'Puhua will die at the east gate tomorrow.' The next day, the people of the county rushed to send Puhua out of the city. Puhua said sternly: 'Today's burial does not match Qingwu (ancient tomb divination).' Then he said: 'Tomorrow, Qianhua (pass away) at the south gate.' The next day, he went out of the south gate, and people followed him again. Puhua said again: 'It will be auspicious to go out of the west gate tomorrow.' On that day, fewer and fewer people came out, and they returned after coming out, and people's intentions were slightly slackened.
第四日自擎棺。出北門外。振鐸入棺而逝。郡人奔走出城。揭棺視之。已不見。惟聞空中鐸聲漸遠。莫測其繇○本寂。又名耽章。莆田黃氏子。幼而奇逸。習儒業。不甘處俗。年十九出家。二十五登戒。咸通初。至洞山。參良價。價問。阇黎名甚麼。曰本寂。曰那個聻。曰不名本寂。價深契之。以為堪任大法。自此入室。
(辛巳)慧寂禪師開法仰山
慧寂。初領眾住王莽山。一日禪床陷入地中。地神告曰。此山不任和尚居止。東南有大仰山。乃人間福地。遂遷仰山。上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓拔。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是處。亦如人將百種貨物與金寶。作一鋪貨賣。祇擬輕重來機。所以道。石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。曰嚙鏃擬開口。驢年亦不會。僧無對。寂曰。索喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。
【現代漢語翻譯】 現代漢語譯本 第四天，他親自抬著棺材，從北門外出發。振鐸進入棺材後去世。郡里的人奔跑著出城，打開棺材看，已經不見了。只聽到空中的鐸聲漸漸遠去，無法測知原因。 本寂（含義：禪師法號），又名耽章，是莆田黃氏的兒子。從小就聰慧不凡，學習儒家經典，但不甘心過平凡的生活。十九歲出家，二十五歲受戒。咸通初年（860年左右），到達洞山，參拜良價禪師。良價問：『你叫什麼名字？』回答說：『本寂。』良價說：『哪個是本寂？』回答說：『不叫本寂。』良價深深地認可了他，認為他可以承擔大法。從此以後，本寂進入良價的房間，成為他的入室弟子。
（辛巳年）慧寂禪師在仰山開創道場
慧寂（含義：禪師法號），最初帶領僧眾住在王莽山。一天，禪床陷入地中，地神告訴他說：『這座山不適合和尚您居住。東南方有座大仰山，是人間福地。』於是慧寂遷往仰山。上堂說法時說：『你們這些人，各自反觀自照，不要記住我的話。你們從無始劫以來，背離光明投向黑暗，妄想根深蒂固，難以一下子拔除。所以假設方便法門，奪走你們粗淺的認識，就像用黃葉來哄小孩停止哭泣一樣，有什麼用處呢？也像有人用各種貨物和金銀珠寶，當作一種貨物來賣，只是想根據輕重來隨機應變。所以說，石頭禪師那裡是真金鋪，我這裡是雜貨鋪。有人來找老鼠屎，我也給他；來找真金，我也給他。』當時有僧人問：『老鼠屎我不需要，請和尚給我真金。』慧寂說：『想咬斷箭頭才開口，即使等到驢年也不會。』僧人無言以對。慧寂說：『索取就有交易，不索取就沒有。如果我說禪宗，身邊連一個相伴的人都沒有，何況有五百七百人呢？如果我東說西說，你們就會爭先恐後地採拾，就像用空拳頭欺騙小孩子一樣，沒有真實之處。我現在分明地向你們說聖人的境界，千萬不要用心去湊合，只要向自己的性海，如實地修行，不需要三明六通。為什麼呢？因為這是聖人末節的事情。』
【English Translation】 English version On the fourth day, he personally carried the coffin, departing from the north gate. Zhen Duo entered the coffin and passed away. The people of the county rushed out of the city, opened the coffin to look, but he was already gone. Only the sound of the duo bell was heard fading away in the sky, and the reason could not be fathomed. Benji (meaning: Dharma name of the Zen master), also known as Danzhang, was the son of the Huang family of Putian. From a young age, he was intelligent and extraordinary, studying Confucian classics, but unwilling to live an ordinary life. He left home at the age of nineteen and was ordained at the age of twenty-five. In the early years of Xiantong (around 860 AD), he arrived at Dongshan and visited Zen Master Liangjie. Liangjie asked, 'What is your name?' He replied, 'Benji.' Liangjie said, 'Which one is Benji?' He replied, 'Not called Benji.' Liangjie deeply recognized him, believing that he could undertake the great Dharma. From then on, Benji entered Liangjie's room and became his disciple.
(Xin Si Year) Zen Master Huiji opened a monastery at Yangshan
Huiji (meaning: Dharma name of the Zen master) initially led the monks to live on Wangmang Mountain. One day, the Zen bed sank into the ground, and the earth god told him, 'This mountain is not suitable for the venerable monk to live in. There is a great Yang Mountain in the southeast, which is a blessed land for humans.' So Huiji moved to Yangshan. During the Dharma talk, he said, 'All of you, turn your light inward and reflect on yourselves, do not remember my words. Since beginningless kalpas, you have turned away from the light and plunged into darkness, your delusions are deeply rooted and difficult to eradicate all at once. Therefore, I assume expedient means to take away your superficial knowledge, just like using yellow leaves to stop a child from crying, what is the use? It is also like someone using various goods and gold and silver treasures as one kind of goods to sell, just wanting to adapt to the situation according to the weight. Therefore, it is said that Zen Master Shitou's place is a real gold shop, and my place is a general store. If someone comes to look for rat droppings, I will also give it to him; if someone comes to look for real gold, I will also give it to him.' At that time, a monk asked, 'I don't want rat droppings, please give me real gold.' Huiji said, 'Wanting to bite off the arrowhead before opening your mouth, even if you wait until the year of the donkey, you won't be able to.' The monk was speechless. Huiji said, 'Asking for it means there is a transaction, not asking for it means there is none. If I talk about Zen, I won't even have one person to accompany me, let alone five hundred or seven hundred people? If I talk east and talk west, you will rush to pick it up, just like deceiving a child with an empty fist, there is no reality in it. Now I clearly tell you about the realm of the saints, do not try to match it with your mind, just turn to your own nature sea, cultivate as it is, without needing the three insights and six supernatural powers. Why? Because this is the trivial matter of the saints.'
如今且要識心達本。但得其本。不愁其末。他時後日。自具去在。若未得本。縱饒將情學他亦不得。汝豈不見溈山和尚云。凡聖情盡。體露真常。事理不二。即如如佛。一日因歸溈山。省覲靈祐。祐問。子既稱善知識爭辨得諸方來者。知有不知有。有師承無師承。是義學。是玄學。子試說看。曰慧寂有驗處。但見僧來。便豎起拂子問伊。諸方還說這個不說。又曰。這個且置。諸方老宿意作么生。祐嘆曰。此是從上宗門中牙爪。劉侍御問。了心之旨。可得聞乎。曰若要了心。無心可了。無了之心。是名真了。陸希聲相公欲來見。先作此○相封呈。寂開封。于圓相下面。書云。不思而知。落第二頭。思而知之。作第三首。遂封回。聲見即入山。寂乃門迎。聲才入門。便問。三門俱開。從何入門。曰從信門入。至法堂又問。不出魔界。便入佛界時如何。寂以拂子倒點三下。聲便設禮。又問。和尚還持戒否。曰不持戒。曰還坐禪否。曰不坐禪。聲良久。寂曰會么。曰不會。曰聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶兩三碗。意在钁頭邊。寂卻問。承聞相公看經得悟。是否。曰弟子因看涅槃經。有云不斷煩惱而入涅槃。得個安樂處。寂豎起拂子曰。祇如這個。作么生入。曰入之一字。也不消得。曰入之一字。不為相公。聲便
【現代漢語翻譯】 現代漢語譯本 現在最重要的是認識心性，通達根本。只要掌握了根本，就不必擔心枝末。將來自然會具備應對一切的能力。如果未能掌握根本，即使勉強模仿他人也無法成功。你難道沒聽過溈山和尚（溈山，人名；和尚，對出家人的尊稱）說：『凡夫和聖人的情執都消盡，本體自然顯露真常。事和理沒有分別，就是如如佛。』有一天，慧寂（慧寂，人名）回去溈山（溈山，地名），拜見靈祐（靈祐，人名）。靈祐問：『你既然被稱為善知識（善知識，能引導人向善的師長），如何辨別來自各方的學人？知道有師承的，不知道有師承的，是義學，是玄學？你試著說說看。』慧寂說：『慧寂有驗證的方法。只要見到僧人來，就豎起拂子（拂子，一種法器）問他，各方還說這個不說？』又說：『這個且放一邊，各方老宿（老宿，指有經驗的僧人）的意圖是什麼？』靈祐讚歎說：『這是從上宗門中的牙爪。』劉侍御（劉侍御，人名；侍御，官名）問：『了心（了心，明白心性）的宗旨，可以聽聞嗎？』慧寂說：『如果要了心，就沒有心可以了。沒有了的心，才叫做真了。』陸希聲相公（陸希聲相公，人名；相公，對官員的尊稱）想來拜見，先畫了一個圓圈，封好呈上。慧寂打開信封，在圓圈下面寫道：『不思而知，落在第二等。思而知之，落在第三等。』於是封好回信。陸希聲見到信就入山了。慧寂於是出門迎接。陸希聲剛入門，就問：『三門（三門，寺廟的三個門）都打開了，從哪個門進入？』慧寂說：『從信門入。』到了法堂，又問：『不從魔界（魔界，指充滿煩惱和誘惑的境界）出來，就進入佛界（佛界，指清凈解脫的境界），這是怎麼回事？』慧寂用拂子倒著點了三下。陸希聲於是行禮。又問：『和尚還持戒（持戒，遵守戒律）嗎？』慧寂說：『不持戒。』又問：『還坐禪（坐禪，通過靜坐來修行）嗎？』慧寂說：『不坐禪。』陸希聲沉默了很久。慧寂說：『會嗎？』說：『不會。』慧寂說：『聽老僧一首偈（偈，佛教詩歌）。滔滔不持戒，兀兀不坐禪。釅茶兩三碗，意在钁頭邊。』慧寂反問：『聽說相公看《涅槃經》（《涅槃經》，佛教經典）有所領悟，是嗎？』陸希聲說：『弟子因為看《涅槃經》，經中有說不斷煩惱而入涅槃（涅槃，佛教術語，指解脫生死輪迴的境界），得到一個安樂處。』慧寂豎起拂子說：『就如這個，怎麼入？』陸希聲說：『「入」這個字，也不需要。』慧寂說：『「入」這個字，不是為你說的。』陸希聲便不再說話了。
【English Translation】 English version Now, it is essential to recognize the mind and understand the root. If you grasp the root, you won't have to worry about the branches. In the future, you will naturally have the ability to deal with everything. If you haven't grasped the root, even if you try to imitate others, you won't succeed. Haven't you heard what Zen Master Weishan (Weishan, a person's name; Zen Master, a respectful title for a Buddhist monk) said: 'When the emotions of ordinary beings and sages are exhausted, the true and constant nature is revealed. Phenomena and principle are not two, which is the Thus Come One.' One day, Huiji (Huiji, a person's name) returned to Weishan (Weishan, a place name) to visit Lingyou (Lingyou, a person's name). Lingyou asked: 'Since you are called a 'Good Knowing Advisor' (Good Knowing Advisor, a teacher who can guide people towards goodness), how do you distinguish those who come from various directions? Do they know they have a lineage, or do they not know they have a lineage? Is it the study of doctrine or the study of mystery? Try to explain it.' Huiji said: 'Huiji has a way to verify. Whenever I see a monk coming, I raise my whisk (whisk, a ritual object) and ask him, 'Do the various directions talk about this or not?'' He also said: 'Let's put this aside for now. What is the intention of the old monks (old monks, referring to experienced monks) in various directions?' Lingyou praised: 'These are the claws and teeth from the ancestral gate.' Imperial Censor Liu (Imperial Censor Liu, a person's name; Imperial Censor, an official title) asked: 'Can the essence of understanding the mind (understanding the mind, understanding one's nature) be heard?' Huiji said: 'If you want to understand the mind, there is no mind to understand. The mind without understanding is called true understanding.' Chancellor Lu Xisheng (Chancellor Lu Xisheng, a person's name; Chancellor, a respectful title for an official) wanted to visit, so he first drew a circle, sealed it, and presented it. Huiji opened the envelope and wrote below the circle: 'Knowing without thinking falls into the second category. Knowing through thinking falls into the third category.' Then he sealed it and sent it back. When Lu Xisheng saw the letter, he entered the mountain. Huiji then went out to greet him. As soon as Lu Xisheng entered the gate, he asked: 'All three gates (three gates, the three gates of a temple) are open. From which gate do I enter?' Huiji said: 'Enter from the gate of faith.' When they arrived at the Dharma Hall, he asked again: 'How is it when one enters the Buddha Realm (Buddha Realm, referring to the realm of purity and liberation) without leaving the Demon Realm (Demon Realm, referring to the realm full of afflictions and temptations)?' Huiji tapped the whisk upside down three times. Lu Xisheng then paid his respects. He also asked: 'Does the abbot still uphold the precepts (uphold the precepts, observe the precepts)?' Huiji said: 'I don't uphold the precepts.' He also asked: 'Does he still practice meditation (practice meditation, cultivate through sitting meditation)?' Huiji said: 'I don't practice meditation.' Lu Xisheng was silent for a long time. Huiji said: 'Do you understand?' He said: 'I don't understand.' Huiji said: 'Listen to an old monk's verse (verse, a Buddhist poem). 'Rushing about, not upholding the precepts; sitting idly, not practicing meditation. Two or three bowls of strong tea; my mind is on the hoe.' Huiji asked in return: 'I heard that you had an enlightenment from reading the Nirvana Sutra (Nirvana Sutra, a Buddhist scripture), is that so?' Lu Xisheng said: 'This disciple, because of reading the Nirvana Sutra, there is a saying in the sutra that one enters Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death) without cutting off afflictions, and obtains a place of peace and happiness.' Huiji raised his whisk and said: 'Just like this, how do you enter?' Lu Xisheng said: 'The word 'enter' is not needed.' Huiji said: 'The word 'enter' is not for you.' Lu Xisheng then said nothing more.
起去。有僧參次。問和尚還識字否。曰隨分。僧以手畫此○相拓呈。寂以衣袖拂之。僧又作此○相拓呈。寂以兩手作背拋勢。僧以目視之。寂低頭。僧繞寂一匝。寂便打。僧遂出去。又寂坐次。見一僧從外來。便問訊了。向東邊乂手立。目視寂。寂乃垂下左足。僧卻過西邊乂手立。寂垂下右足。僧向中間乂手立寂收雙足僧禮拜。寂曰老。僧自住。此未曾打著一人。拈拄杖便打。僧便騰空而去。又寂坐次。有僧來作禮。寂不顧。僧乃問寂。識字否。曰隨分。僧乃右旋一匝曰。是甚麼字。寂于地上書十字酬之。僧又左旋一匝曰。是甚麼字。寂改十字作卍字。僧畫此○相。以兩手拓。如修羅掌日月勢。曰是甚麼字。寂乃畫此[○@卍]相對之。僧乃作婁至德勢。寂曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。僧禮謝。騰空而去。時有一道者見。經五日後。遂問寂。寂曰。汝還見否。曰某甲見出門騰空而去。曰此是西天羅漢。故來探吾道。曰某雖睹種種三昧。不辨其理。曰吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時。總別不離隱身三昧也。又有梵僧。從空而至。寂曰。近離甚處。曰西天。曰幾時離彼。曰今早。曰何太遲生。曰遊山玩水。曰神通遊戲則不無
【現代漢語翻譯】 現代漢語譯本： 起身離去。有僧人前來參拜，問趙寂禪師是否識字。趙寂禪師說：『略識一二。』僧人便用手畫了一個圓圈（○，表示圓滿）呈給趙寂禪師，趙寂禪師用衣袖拂去。僧人又畫了一個圓圈（○）呈給趙寂禪師，趙寂禪師用兩手做出背拋的姿勢。僧人用眼睛看著趙寂禪師，趙寂禪師低下頭。僧人繞著趙寂禪師轉了一圈，趙寂禪師便打了他，僧人於是離去。 又有一次，趙寂禪師坐著，看見一個僧人從外面進來，便問訊完畢，向東邊叉手站立，眼睛看著趙寂禪師。趙寂禪師便垂下左腳。僧人卻走到西邊叉手站立，趙寂禪師垂下右腳。僧人向中間叉手站立，趙寂禪師收回雙腳，僧人禮拜。趙寂禪師說：『老衲我，』僧人便住了下來，『至今未曾打著一個人。』拿起拄杖便打，僧人便騰空而去。 又有一次，趙寂禪師坐著，有僧人前來作禮，趙寂禪師不理睬。僧人便問趙寂禪師，是否識字。趙寂禪師說：『略識一二。』僧人便向右旋轉一圈說：『這是什麼字？』趙寂禪師在地上寫了一個十字來回答他。僧人又向左旋轉一圈說：『這是什麼字？』趙寂禪師將十字改成卍字。僧人畫了一個圓圈（○），用兩手托著，如修羅掌日月的姿勢，說：『這是什麼字？』趙寂禪師便畫了一個圓圈（○）和卍字相對。僧人便做出婁至德的姿勢。趙寂禪師說：『如是如是，這是諸佛所護念的，你也如此，我也如此，好好地護持。』僧人禮謝，騰空而去。當時有一個道士看見了，過了五天後，便問趙寂禪師。趙寂禪師說：『你還看見了嗎？』道士說：『我看見他出門騰空而去。』趙寂禪師說：『這是西天羅漢，特地來探我的道。』道士說：『我雖然看見種種三昧，卻不明白其中的道理。』趙寂禪師說：『我用義理為你解釋。這是八種三昧，是覺海變為義海，本體則相同。這義理包含有因有果，即時異時，總別不離隱身三昧。』 又有梵僧，從空中而來。趙寂禪師說：『最近從哪裡來？』梵僧說：『西天。』趙寂禪師說：『什麼時候離開那裡的？』梵僧說：『今天早上。』趙寂禪師說：『為何來得這麼遲？』梵僧說：『遊山玩水。』趙寂禪師說：『神通遊戲則不無。』
【English Translation】 English version: He got up and left. A monk came to visit and asked Zen Master Zhao Ji if he could read. Zen Master Zhao Ji said, 'I know a little.' The monk then drew a circle (○, representing perfection) and presented it to Zen Master Zhao Ji, who brushed it away with his sleeve. The monk drew another circle (○) and presented it to Zen Master Zhao Ji, who made a gesture of throwing it away with both hands. The monk looked at Zen Master Zhao Ji, who lowered his head. The monk walked around Zen Master Zhao Ji once, and Zen Master Zhao Ji hit him, and the monk left. Another time, Zen Master Zhao Ji was sitting when he saw a monk coming in from outside. After greeting him, the monk stood with his hands clasped to the east, looking at Zen Master Zhao Ji. Zen Master Zhao Ji then lowered his left foot. The monk went to the west and stood with his hands clasped, and Zen Master Zhao Ji lowered his right foot. The monk stood in the middle with his hands clasped, and Zen Master Zhao Ji retracted both feet, and the monk bowed. Zen Master Zhao Ji said, 'This old monk,' and the monk stopped, 'has never hit anyone yet.' He picked up his staff and hit him, and the monk flew into the air and left. Another time, Zen Master Zhao Ji was sitting when a monk came to pay his respects, but Zen Master Zhao Ji ignored him. The monk then asked Zen Master Zhao Ji if he could read. Zen Master Zhao Ji said, 'I know a little.' The monk then turned to the right once and said, 'What character is this?' Zen Master Zhao Ji wrote the character '十' (ten) on the ground to answer him. The monk turned to the left once and said, 'What character is this?' Zen Master Zhao Ji changed the character '十' (ten) to the swastika character '卍'. The monk drew a circle (○), holding it with both hands, like the Asura holding the sun and moon, and said, 'What character is this?' Zen Master Zhao Ji then drew a circle (○) and the swastika character '卍' facing each other. The monk then made the posture of Lou Zhide. Zen Master Zhao Ji said, 'So it is, so it is. This is what all Buddhas protect and remember. You are like this, and I am like this. Take good care of yourself.' The monk thanked him and flew into the air and left. At that time, a Taoist saw it, and five days later, he asked Zen Master Zhao Ji. Zen Master Zhao Ji said, 'Did you see it?' The Taoist said, 'I saw him go out and fly into the air and leave.' Zen Master Zhao Ji said, 'This is a Luohan (arhat, enlightened disciple of the Buddha) from the Western Heaven, who came specifically to explore my Way.' The Taoist said, 'Although I have seen various samadhis (state of meditative consciousness), I do not understand the principles behind them.' Zen Master Zhao Ji said, 'I will explain it to you with reason. These are the eight kinds of samadhi, which are the sea of enlightenment transformed into the sea of meaning, and the essence is the same. This meaning contains cause and effect, immediate and different times, and the whole and the parts are inseparable from the invisible samadhi.' Then there was a Brahman monk who came from the sky. Zen Master Zhao Ji said, 'Where did you come from recently?' The Brahman monk said, 'The Western Heaven.' Zen Master Zhao Ji said, 'When did you leave there?' The Brahman monk said, 'This morning.' Zen Master Zhao Ji said, 'Why are you so late?' The Brahman monk said, 'Traveling and enjoying the scenery.' Zen Master Zhao Ji said, 'Supernatural games are not without them.'
阇黎。佛法須還老僧始得。曰特來東土。禮文殊。卻遇小釋迦。遂出梵書貝多葉與寂。作禮乘空而去。自此號小釋迦。有僧問。禪宗頓悟。畢竟入門的意如何。曰此意極難。若上根上智。一聞千悟。得大總持。此根人極難得。其有根微智劣。所以道。若不安禪靜處。到這裡。總須茫然。曰除此格外。還別有方便。令學人得入也無。曰別有別無。令汝心不安。汝是甚處人。曰幽州人。曰汝還思彼處否。曰常思。曰彼處樓臺林苑。人馬駢闐。汝還思思底。還有許多般也無。曰某甲到這裡。一切不見有。曰汝解猶在境。信位即是。人位即未是。據汝所解。祇得一玄。得坐披衣。向後自看。僧禮謝而去。
(壬午)大慈山寰中禪師入寂(百丈海法嗣)
寰中。住大慈。一日有僧辭。中問。甚處去。曰江西去。曰我勞汝一段事。得否。曰和尚有什麼事。曰將取老僧去。曰更有過於和尚者。亦不能將得去。中便休。僧后舉似良價。價曰。阇黎爭合恁么道。曰和尚作么生。曰得。價又問。大慈別有甚言句。曰有時示眾曰。說得一丈。不如行取一尺。說得一尺。不如行取一寸。曰我不恁么道。曰和尚作么生。曰說取行不得底。行取說不得底。咸通三年二月十五日。不疾而逝。壽八十三○文喜。至洪州觀音院。參慧寂。頓了
【現代漢語翻譯】 現代漢語譯本： 阇黎（梵語，意為導師）。佛法必須經過老僧才能領悟。他說特地來到東土（指中國）。禮拜文殊菩薩，卻遇到了小釋迦（指慧寂禪師）。於是拿出梵文貝葉經交給慧寂，行禮后乘空而去。從此慧寂就被稱為小釋迦。有僧人問：禪宗的頓悟，究竟入門的要旨是什麼？慧寂說：這個道理極其深奧。如果是上等根器、上等智慧的人，一聽就能領悟千般道理，獲得大總持（佛教用語，指總攝憶持一切法而不忘失的智慧）。這種根器的人極其難得。那些根器淺薄、智慧低下的人，所以說，如果不通過安禪靜修，到了這裡，終究會茫然不知所措。僧人問：除了這個方法之外，還有沒有其他方便，能讓學人得以入門呢？慧寂說：說有說無，只會讓你心神不安。你是哪裡人？僧人說：幽州人。慧寂說：你還思念那個地方嗎？僧人說：常常思念。慧寂說：那個地方的樓臺林苑，人馬眾多，你思念的時候，還有這麼多景像嗎？僧人說：我到了這裡，一切都看不見了。慧寂說：你的理解還停留在外境上，只是達到了信位，還沒有達到人位。根據你的理解，只領悟到了一點玄機。得到了坐禪和披袈裟的資格，以後自己好好參悟吧。僧人行禮感謝后離開了。
（壬午年）（唐僖宗乾符五年，公元878年）大慈山寰中禪師圓寂（是百丈懷海的法嗣）。
寰中禪師，住在（洪州）大慈山。一天，有僧人向他告辭。寰中禪師問：你要去哪裡？僧人說：去江西。寰中禪師說：我想麻煩你一件事，可以嗎？僧人說：和尚有什麼事？寰中禪師說：把老僧帶走。僧人說：即使有比和尚更厲害的人，也不能把您帶走。寰中禪師便不再說話。僧人後來把這件事告訴了良價禪師（洞山良價）。良價禪師說：這位禪師怎麼能這樣說呢？僧人問：和尚您怎麼說？良價禪師說：可以帶走。良價禪師又問：大慈禪師還有什麼其他言語？僧人說：有時他向大眾開示說：說出一丈，不如行一尺；說出一尺，不如行一寸。良價禪師說：我不是這樣說的。僧人問：和尚您怎麼說？良價禪師說：說那些無法做到的，做那些無法說出的。（唐懿宗）咸通三年（公元862年）二月十五日，寰中禪師無疾而終，享年八十三歲。文喜禪師，到達洪州觀音院，參拜慧寂禪師，頓時開悟。
【English Translation】 English version: Ācārya (Sanskrit term for teacher). The Buddha's Dharma must be attained through an old monk. He said he came specifically to the Eastern Land (referring to China) to pay homage to Mañjuśrī (Bodhisattva of Wisdom), but instead encountered Little Śākyamuni (referring to Chan Master Huìjì). Thereupon, he presented Sanskrit palm-leaf manuscripts to Huìjì, paid his respects, and departed into the sky. From then on, Huìjì was known as Little Śākyamuni. A monk asked: The sudden enlightenment of the Chan school, what is the essential meaning of entering the gate? Huìjì said: This meaning is extremely profound. If one has superior roots and superior wisdom, one can understand a thousand things upon hearing one, and attain the Great Dhāraṇī (Buddhist term for the wisdom of comprehensively remembering and retaining all Dharmas without forgetting). Such a person with such roots is extremely rare. Those with shallow roots and inferior wisdom, therefore it is said, if one does not practice Chan in a quiet place, one will ultimately be at a loss here. The monk asked: Besides this method, are there any other convenient ways to allow learners to enter? Huìjì said: Saying there is or there isn't will only make your mind uneasy. Where are you from? The monk said: Yōuzhōu. Huìjì said: Do you still think of that place? The monk said: I often think of it. Huìjì said: The pavilions, terraces, forests, and gardens, the crowds of people and horses in that place, when you think of it, are there still so many scenes? The monk said: When I arrive here, I see nothing at all. Huìjì said: Your understanding is still dwelling on external realms, you have only reached the stage of faith, not yet the stage of personhood. According to your understanding, you have only grasped a bit of mystery. You have obtained the qualifications to sit in meditation and wear the kāṣāya (monk's robe), contemplate on your own in the future. The monk bowed in gratitude and departed.
In the year Rénwǔ (5th year of the Qianfu era of Emperor Xizong of Tang Dynasty, 878 AD), Chan Master Huánzhōng of Mount Dàcí passed away (he was a Dharma heir of Baizhang Huáihǎi).
Chan Master Huánzhōng resided at Mount Dàcí (in Hóngzhōu). One day, a monk bid him farewell. Chan Master Huánzhōng asked: Where are you going? The monk said: To Jiāngxī. Chan Master Huánzhōng said: I would like to trouble you with something, is that alright? The monk said: What is it, Master? Chan Master Huánzhōng said: Take the old monk away. The monk said: Even someone more powerful than the Master cannot take you away. Chan Master Huánzhōng then stopped speaking. The monk later told Chan Master Liángjià (Dòngshān Liángjià) about this. Chan Master Liángjià said: How could that Ācārya say such a thing? The monk asked: What would you say, Master? Chan Master Liángjià said: Can be taken away. Chan Master Liángjià then asked: What other sayings did the Great Compassion Master have? The monk said: Sometimes he would instruct the assembly, saying: 'Speaking of one zhàng (ancient Chinese unit of length, approx. 3.3 meters), is not as good as acting one chǐ (ancient Chinese unit of length, approx. 0.33 meters); speaking of one chǐ, is not as good as acting one cùn (ancient Chinese unit of length, approx. 0.033 meters).' Chan Master Liángjià said: I don't say it that way. The monk asked: How would you say it, Master? Chan Master Liángjià said: Speak of what cannot be done, do what cannot be spoken of. On the fifteenth day of the second month of the third year of the Xiántōng era (862 AD), Chan Master Huánzhōng passed away without illness, at the age of eighty-three. Chan Master Wénxǐ arrived at Guānyīn Monastery in Hóngzhōu, paid homage to Chan Master Huìjì, and suddenly attained enlightenment.
心契。寂令充典座。文殊現於粥鑊上。喜以攪竹篦。便打曰。文殊自文殊。文喜自文喜。殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌。一日有異僧。來求齋食。喜減己分饋之。寂預知。問曰。適來果位人至。汝給食否。曰輟己回施。曰汝大利益○義存。泉州曾氏子。家世奉佛。襁褓中。聞鐘鼓聲。或見幡花像設。必為動容。出家受戒。久歷禪會。到洞山作飯頭。淘米次。良價問。淘沙去米。淘米去沙。曰沙米一時去。曰大眾吃個甚麼。存遂覆卻米盆。價曰。據子因緣合在德山。一日辭價。價曰。子甚處去。曰歸嶺中去。曰當時從甚麼路出。曰從飛猿嶺出。曰今迴向甚麼路去。曰從飛猿嶺去。曰有一人不從飛猿嶺去。子還識么。曰不識。曰為甚麼不識。曰他無面目。曰子既不識。爭知無面目。存無對。於是謁德山宣鑒。問從上宗乘。學人還有分也無。鑒打一棒曰。道甚麼。曰不會。至明日請益。鑒曰。我宗無語句。實無一法與人。存有省○鑒宗。長興錢氏子。父晟有疾。割股食之。紿曰。他畜之肉。父病因愈。乃求出家。后謁齊安。頓契心要。咸通三年。至徑山。見言宇荒涼。僧徒分散。宗意欲追還舊觀。遂駐錫焉。
(癸未)道膺禪師住云居
道膺。自受良價心印。結庵於三峰。經
【現代漢語翻譯】 現代漢語譯本 心契。寂令充典座（寺院中負責管理僧眾飲食的僧人）。文殊（文殊菩薩，象徵智慧）顯現在粥鑊（煮粥的大鍋）上。文喜（人名，老僧）用攪竹篦（攪拌粥的竹製工具）攪拌。便打著說：『文殊自是文殊，文喜自是文喜。』文殊於是說偈（佛教唱頌的詩歌）說：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫（極長的時間），卻被老僧嫌。』一日，有異僧來求齋食。文喜減少自己的份額分給他。寂預先知道，問道：『適才果位（證得果位的聖人）之人來了，你給他食物了嗎？』答道：『減少自己的份額回施給他。』說：『你得到大利益。』 義存。泉州曾氏子。家世代信奉佛教。在襁褓中，聽到鐘鼓聲，或者見到幡花（佛教裝飾物）像設（佛像等），必定為之動容。出家受戒。長期在禪會中修行。到洞山（地名）做飯頭（負責煮飯的僧人）。淘米時，良價（洞山良價禪師）問：『淘沙是爲了去除米，淘米是爲了去除沙？』答道：『沙和米同時去除。』良價說：『大眾吃什麼？』義存於是把米盆翻倒。良價說：『依你的因緣應該在德山（地名）。』一日，向良價辭行。良價問：『你到哪裡去？』答道：『回嶺中去。』良價問：『當時從什麼路出來的？』答道：『從飛猿嶺出來。』問：『這次迴向什麼路去？』答道：『從飛猿嶺去。』問：『有一個人不從飛猿嶺去，你還認識嗎？』答道：『不認識。』問：『為什麼不認識？』答道：『他沒有面目。』良價說：『你既然不認識，怎麼知道他沒有面目？』義存無言以對。於是去拜見德山宣鑒（禪師），問：『從上宗乘（禪宗的傳承），學人還有份嗎？』宣鑒打一棒說：『說什麼？』答道：『不會。』到第二天請求開示，宣鑒說：『我宗沒有語句，實在沒有一法可以給人。』義存有所領悟。 鑒宗。長興錢氏子。父親晟有疾病，割下自己的肉給他吃。謊稱是其他動物的肉，父親的病因此痊癒。於是請求出家。後來拜見齊安（禪師），立刻領悟了心要。咸通三年（862年），到徑山（地名），看到寺院荒涼，僧徒分散。鑒宗想要恢復舊觀，於是駐錫（僧人停留）在那裡。
（癸未年）道膺禪師住在云居（山名）
道膺。自從接受良價的心印（禪宗的傳承），在三峰（地名）結庵（簡陋的住所）修行。
【English Translation】 English version Heart-to-heart transmission. Ji was appointed as the superintendent of the kitchen. Manjusri (Manjusri Bodhisattva, symbolizing wisdom) appeared above the congee pot. Xi happily stirred it with a bamboo whisk and then struck it, saying, 'Manjusri is Manjusri, and Wenxi is Wenxi.' Manjusri then recited a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet to the core. Practicing for three great kalpas (extremely long time), yet disliked by the old monk.' One day, a strange monk came seeking alms. Xi reduced his own portion to give to him. Ji, knowing in advance, asked, 'Just now, a person of fruition (a saint who has attained enlightenment) came, did you give him food?' He replied, 'I reduced my own portion to give it to him.' Ji said, 'You have gained great benefit.' Yi Cun, a son of the Zeng family in Quanzhou. His family had been devout Buddhists for generations. In his swaddling clothes, upon hearing the sound of bells and drums, or seeing banners, flowers, or images (Buddhist decorations, statues, etc.), he would be moved. He left home to be ordained and practiced in Chan gatherings for a long time. He went to Dongshan (place name) to work as a cook. While washing rice, Liangjia (Zen Master Liangjia of Dongshan) asked, 'Is washing sand to remove rice, or washing rice to remove sand?' He replied, 'Sand and rice are removed at the same time.' Liangjia said, 'What will the assembly eat?' Yi Cun then overturned the rice pot. Liangjia said, 'According to your karma, you should be at Deshan (place name).' One day, he bid farewell to Liangjia. Liangjia asked, 'Where are you going?' He replied, 'Returning to the mountains.' Liangjia asked, 'Which road did you take when you came?' He replied, 'I came from Flying Ape Ridge.' Liangjia asked, 'Which road are you returning to this time?' He replied, 'I am going from Flying Ape Ridge.' Liangjia asked, 'Is there someone who does not go from Flying Ape Ridge? Do you recognize him?' He replied, 'I do not recognize him.' Liangjia asked, 'Why don't you recognize him?' He replied, 'He has no face.' Liangjia said, 'Since you do not recognize him, how do you know he has no face?' Yi Cun was speechless. He then went to visit Deshan Xuanjian (Zen Master) and asked, 'In the supreme vehicle (the Chan lineage), do students have a share?' Xuanjian struck him with a stick and said, 'What are you saying?' He replied, 'I don't understand.' The next day, he asked for instruction, and Xuanjian said, 'My school has no words, and there is truly nothing to give to others.' Yi Cun had an awakening. Jian Zong, a son of the Qian family in Changxing. His father, Sheng, was ill, and he cut off his own flesh to feed him. He lied, saying it was the meat of other animals, and his father's illness was cured. He then requested to leave home. Later, he visited Qi'an (Zen Master) and immediately grasped the essentials of the mind. In the third year of Xiantong (862 AD), he went to Jingshan (place name) and saw that the monastery was desolate and the monks were scattered. Jian Zong wanted to restore it to its former glory, so he stayed there.
In the year Guiwei, Zen Master Daoying resided at Yunju (mountain name).
Daoying, since receiving the mind-seal (Chan transmission) from Liangjia, built a hermitage (simple dwelling) at Sanfeng (place name) to practice.
旬不赴堂。價問。子近日何不赴齋。曰每日自有天神送食。曰我將謂汝是個人。猶作這個見解在。汝晚間來。膺晚至。價召膺庵主。膺應諾。價曰。不思善不思惡。是甚麼。膺回庵寂然宴坐。天神自此竟尋不見。如是三日乃絕。然猶月一來謁價。價呵其未忘情。于道為雜。遂焚庵去海昏。登歐阜。乃廬山西北崦。冠世絕境就樹縛屋而居。號云居。衲子亦追求而集。散處山間樹下。久成苫架。說法其下。示眾。佛法有什麼多事。行得即是。但知心是佛。莫愁佛不解語。欲得如是事。還須如是人。若是如是人。愁個甚麼。若云如是事即難。自古先德醇素任真。元來無巧。他根本腳下實有力。即是不思議人。握土成金。若無如是事。饒汝說得。簇花簇錦相似。人總不信受。又曰。暫時不在。如同死人。豈況如今論年論月不在。如人常在愁。什麼家事不辦。欲知久遠事。祇在如今。如今若得。久遠亦得。如人千鄉萬里歸家行到即是。是即一切總是。不是即一切總不是。又曰。昇天底事。須對眾掉卻。十成底事。須對眾去卻擲地作金聲。不須回頭顧著。自余有什麼用處。不見二祖當時詩書博覽。三藏聖教。如觀掌中。因什麼更求達磨安心。將知此門中事。不是等閑。所以道。智人不向言中取。得人豈向說中求。又曰。一切是須向
這裡及盡。始得無過。若一毫去不盡。即被塵累。豈況更多。差之毫釐。過犯山嶽。古人道。學處不玄。儘是流俗。閨閤中物捨不得。俱為滲漏。一日令侍者送褲。與一住庵道者。道者曰。自有娘生褲。竟不受。膺再令侍者問。娘未生時。著個甚麼。道者無語。后遷化。有舍利。持似膺。膺曰。直饒得八斛四斗。不如下得一轉語好○大同。懷寧劉氏子。參無學得悟。一日問學。如何是佛理。曰佛即不理。曰莫落空否。曰真空不空。復示讖偈曰。佛理何曾理。真空又不空。大同居寂住。敷演我師宗。同住投子山。院名寂住。義存到。同指庵前一片石曰。三世諸佛。總在里許。曰須知有不在里許者。同乃歸庵中坐。游龍眠。有兩路。存問。那個是龍眠路。同以杖指之。存曰。東去西去。曰不快漆桶。存問。一槌便就時如何。曰不是性燥漢。曰不假一槌時如何。曰不快漆桶。存問。此間還有人蔘也無。同將钁頭拋向存面前。存曰。恁么則當處掘去也。曰不快漆桶○存在德山。作飯頭。一日飯遲。山擎缽下法堂。存曬飯巾次。見山乃曰。鐘未鳴。鼓未響。拓缽向甚處去。山歸方丈。存舉似全奯。奯曰。大小德山。未會末後句在。山聞令侍者喚。問曰。汝不肯老僧那。奯密啟其意。明日昇堂。果與尋常不同。奯拊掌大笑曰。且喜
【現代漢語翻譯】 現代漢語譯本 這裡要完全清除乾淨，才能沒有過失。如果有一絲一毫沒有清除乾淨，就會被塵埃所累，更何況是更多呢？差之毫釐，過犯就會像山嶽一樣大。古人說：『學的地方不玄妙，全是流俗。』閨房中的東西捨不得，都會成為滲漏。有一天，溈山靈祐禪師讓侍者送褲子給一位住在庵里的道者。道者說：『自有娘生褲』，竟然不接受。靈祐禪師再次讓侍者問：『娘未生時，穿著什麼？』道者無語。後來道者圓寂，有舍利。侍者拿著舍利給靈祐禪師看，靈祐禪師說：『即使得到八斛四斗舍利，也不如下得一句轉語好。』 大同（懷寧劉氏之子），參學無學禪師后開悟。一天，無學禪師問大同：『如何是佛理？』大同回答：『佛即不理。』無學禪師問：『莫非落空了嗎？』大同回答：『真空不空。』大同又示現讖語偈子說：『佛理何曾理，真空又不空，大同居寂住，敷演我師宗。』大同住在投子山，院名寂住。義存禪師到訪，大同指著庵前的一片石頭說：『三世諸佛（過去、現在、未來的一切佛），總在這裡面。』義存禪師說：『須知有不在這裡面的。』大同於是回到庵中坐禪。義存禪師遊覽龍眠山，有兩條路，義存禪師問大同：『哪個是龍眠路？』大同用禪杖指著一條路。義存禪師說：『東去西去？』大同說：『不快漆桶。』義存禪師問：『一槌便就時如何？』大同說：『不是性燥漢。』義存禪師問：『不假一槌時如何？』大同說：『不快漆桶。』義存禪師問：『此間還有人蔘也無？』大同將鋤頭拋向義存禪師面前。義存禪師說：『恁么則當處掘去也。』大同說：『不快漆桶。』 義存禪師在德山宣鑒禪師處，擔任飯頭（負責煮飯的僧人）。一天，飯遲了，德山宣鑒禪師拿著缽下法堂。義存禪師正在曬飯巾，看見德山宣鑒禪師，就說：『鐘未鳴，鼓未響，托缽向甚處去？』德山宣鑒禪師回到方丈。義存禪師把這件事告訴全奯禪師，全奯禪師說：『大小德山，未會末後句在。』德山宣鑒禪師聽后，讓侍者叫來全奯禪師，問：『汝不肯老僧那？』全奯禪師私下啟示了他的意思。第二天升堂，德山宣鑒禪師果然與尋常不同。全奯禪師拍掌大笑說：『且喜。』
【English Translation】 English version Here, everything must be completely cleared away to be without fault. If even a hair's breadth is not cleared away, one will be burdened by dust; how much more so if there is more? A difference of a hair's breadth leads to offenses as great as mountains. The ancients said, 'If the place of learning is not profound, it is all vulgar.' If one cannot let go of things in the boudoir, they will all become leakages. One day, Zen Master Weishan Lingyou (溈山靈祐) asked a attendant to send pants to a Daoist living in a hermitage. The Daoist said, 'I already have pants from birth,' and refused to accept them. Zen Master Lingyou again asked the attendant to ask, 'What did you wear before your mother gave birth to you?' The Daoist was speechless. Later, the Daoist passed away and had sarira (舍利, relics). The attendant took the sarira to show Zen Master Lingyou, who said, 'Even if you get eight hu and four dou of sarira, it is not as good as a turning phrase.' Datong (大同, son of the Liu family of Huaining) attained enlightenment after studying with Zen Master Wuxue. One day, Zen Master Wuxue asked Datong, 'What is the principle of the Buddha?' Datong replied, 'The Buddha simply does not reason.' Zen Master Wuxue asked, 'Is it falling into emptiness?' Datong replied, 'True emptiness is not empty.' Datong also revealed a prophetic verse, saying, 'The principle of the Buddha has never reasoned, true emptiness is not empty, Datong dwells in stillness, expounding the teachings of my teacher.' Datong lived on Touzi Mountain (投子山), in a monastery named Jizhu (寂住). When Zen Master Yicun (義存) visited, Datong pointed to a piece of stone in front of the hermitage and said, 'The Buddhas of the three worlds (三世諸佛, past, present, and future), are all inside here.' Zen Master Yicun said, 'You must know that there are those who are not inside here.' Datong then returned to the hermitage to meditate. Zen Master Yicun toured Longmian Mountain (龍眠山), where there were two roads. Zen Master Yicun asked Datong, 'Which is the Longmian Road?' Datong pointed to one of the roads with his staff. Zen Master Yicun said, 'Going east or going west?' Datong said, 'Not a quick lacquer bucket.' Zen Master Yicun asked, 'What about when it is done with one hammer?' Datong said, 'Not an impatient man.' Zen Master Yicun asked, 'What about when a hammer is not needed?' Datong said, 'Not a quick lacquer bucket.' Zen Master Yicun asked, 'Is there ginseng here?' Datong threw a hoe in front of Zen Master Yicun. Zen Master Yicun said, 'Then I will dig it up here.' Datong said, 'Not a quick lacquer bucket.' Zen Master Yicun was the cook (飯頭, the monk in charge of cooking) at Zen Master Deshan Xuanjian's (德山宣鑒) place. One day, the meal was late, and Zen Master Deshan Xuanjian carried his bowl down to the Dharma hall. Zen Master Yicun was drying the rice cloth and saw Zen Master Deshan Xuanjian, so he said, 'The bell has not rung, the drum has not sounded, where are you going with your bowl?' Zen Master Deshan Xuanjian returned to his abbot's room. Zen Master Yicun told Zen Master Quanhu (全奯) about this, and Zen Master Quanhu said, 'Great Deshan, he has not understood the final phrase.' After hearing this, Zen Master Deshan Xuanjian had the attendant call Zen Master Quanhu and asked, 'Are you not approving of this old monk?' Zen Master Quanhu secretly revealed his meaning. The next day, when he ascended the hall, Zen Master Deshan Xuanjian was indeed different from usual. Zen Master Quanhu clapped his hands and laughed loudly, saying, 'How joyful!'
堂頭老漢。會末後句。他後天下人。不柰伊何。雖然也祇得三年活。
(甲申)全奯禪師住鄂州巖頭
全奯。住巖頭。示眾。但明取綱宗。本無實法。不見道無實無虛。若向事上覷即疾。若向意根下尋。卒摸索不著。又曰。此是向上人活計。只露目前些子。如同電拂。如擊石火。截斷兩頭。靈然自在。若道向上有法有事。真碗鳴聲。荼猢汝。系罩汝。古人喚作系驢橛。若將實法與人。土亦消不得。又曰。欲得易會。但知于聲色前。不被萬境惑亂。自然露裸裸地。自然無事。送向聲色前蕩蕩地。恰似一團火𦦨相似。觸著便燒。更有甚麼事。不見道。非是塵不侵。自是我無心。又曰。若是有筋骨底。不用多諸處行腳。也須帶眼始得。莫被人謾。不見道依法生解。猶落魔界。夫唱教須一一從自己胸襟中。吐得出來。與人為榜樣。又曰。是句亦刬。非句亦刬。自然轉轆轆地。露裸裸地。飽齁齁地。不解卻不解咬。不見道卻物為上。逐物為下。又曰。才有所重。便成窠臼。古人喚作貼體衣病。最難治。又曰。無依無慾。便是能仁。古人道。置毒藥安乳中。乃至醍醐亦能殺人。這個不是汝習學得底。莫錯認門頭戶口賺汝。臘月三十日。赤哄哄地無益。
(乙酉)智廣禪師居九座山
智廣。隱居巖谷。宣宗
時。復出南山。咸通六年至九座山。忽逢巨蟒。欲來吞廣。廣錫先飛。撐拄蟒口。趺坐入定。其中神來謝罪。廣不顧。逮出定。蟒化為石矣既而雷雨涌沙。夷成院基。山神移山。八維蔭映○慧忠。楊州柳氏子。住龜洋。二十年不出山。咸通六年。一日謂弟子曰。眾生不能解脫者。情累爾。悟道易。明道難。問如何得明道去。忠曰。但脫情見。其道自明矣。夫明之為言。信也。如禁蛇人。信其咒力藥力。以蛇綰弄。揣懷袖中無難。未知咒藥等力者。怖駭棄去。但諦見自心。情見便破。今千疑萬慮。不得用者。是未見自心者也。忽索香焚罷。安坐而化。謚歸寂。
○德山宣鑒禪師示寂(龍潭信法嗣)
咸通六年十二月日。宣鑒因示疾。有僧問。還有不病者無。曰有。曰如何是不病者。曰阿爺阿爺。復告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖。安坐而化。壽八十六。臘六十五。謚見性禪師。
(丙戌)鑒宗禪師入寂(鹽官安法嗣徑山第二代)
鑒宗。住徑山。法席之盛。冠于江浙。咸通七年三月五日。集眾說法。端坐而化。謚無上○洪諲。烏程吳氏子。少依鑒宗。削髮受具戒。初習律乘。棄之遊心經論。機辯風生。耆宿下之。歸覲宗。宗問。汝於時中。將何以報答四恩。諲茫然無
【現代漢語翻譯】 現代漢語譯本：當時，（鑒宗禪師）再次來到南山。唐懿宗咸通六年（公元865年）到達九座山。忽然遇到一條巨大的蟒蛇，想要吞噬廣（指鑒宗禪師）。廣（鑒宗禪師）先飛起錫杖，撐住蟒蛇的嘴。然後跏趺而坐，進入禪定。蟒蛇中的神靈前來謝罪。廣（鑒宗禪師）不理睬。等到出定后，蟒蛇已經化為石頭。不久之後，雷雨涌動沙土，將那裡夷為平地，成為寺院的地基。山神移動山峰，八方都籠罩在綠蔭之中。慧忠禪師，是揚州柳氏的兒子，住在龜洋，二十年沒有出山。唐懿宗咸通六年（公元865年），有一天對弟子們說：『眾生不能解脫的原因，是被情慾所累。悟道容易，明道難。』弟子問：『如何才能明道呢？』慧忠禪師說：『只要擺脫情見，道自然就明白了。』所謂『明』，就是『信』。就像耍蛇人，相信咒語和藥物的力量，所以能把蛇纏繞玩弄，放在懷袖中也沒有困難。不瞭解咒語和藥物力量的人，就會害怕驚慌地逃走。只要仔細觀察自己的心，情見就會破除。現在有千般疑惑萬般思慮，都用不上，是因為還沒有見到自己的心。』忽然索要香來焚燒完畢，安然坐化。謚號為歸寂。 德山宣鑒禪師示寂（龍潭信的法嗣）。唐懿宗咸通六年（公元865年）十二月某日，宣鑒禪師因為生病，有僧人問：『還有不生病的人嗎？』宣鑒禪師說：『有。』僧人問：『如何是不生病的人？』宣鑒禪師說：『阿爺阿爺。』又告訴眾人說：『捫空追響，徒勞你們的心神。夢醒了才知道夢不是真的，究竟有什麼事呢？』說完，安然坐化。享年八十六歲，僧臘六十五年。謚號為見性禪師。 （丙戌年）鑒宗禪師入寂（鹽官安的法嗣，逕山第二代）。鑒宗禪師，住在徑山，說法講經的盛況，是江浙一帶之冠。唐懿宗咸通七年（公元866年）三月五日，召集眾人說法，端坐而化。謚號為無上。洪諲禪師，是烏程吳氏的兒子，年輕時依止鑒宗禪師，剃度受具足戒。起初學習律宗，後來放棄，專心研究經論，機智善辯，令老修行們都歎服。回去拜見鑒宗禪師，鑒宗禪師問：『你將來用什麼來報答四重恩情？』洪諲茫然不知所措。
【English Translation】 English version: At that time, (Chan Master Jianzong) returned to Nanshan Mountain. In the sixth year of Xiantong (865 AD) during the reign of Emperor Yizong of Tang Dynasty, he arrived at Jiuzuo Mountain. Suddenly, he encountered a giant python that wanted to devour Guang (referring to Chan Master Jianzong). Guang (Chan Master Jianzong) first flew his tin staff to prop up the python's mouth. Then he sat in the lotus position and entered samadhi. The spirit within the python came to apologize. Guang (Chan Master Jianzong) ignored it. After emerging from samadhi, the python had already turned into stone. Soon after, thunder and rain surged with sand, leveling the area into the foundation of a monastery. The mountain god moved the mountains, and all eight directions were shaded in greenery. Chan Master Huizhong was the son of the Liu family of Yangzhou, residing in Guiyang, and had not left the mountain for twenty years. In the sixth year of Xiantong (865 AD) during the reign of Emperor Yizong of Tang Dynasty, one day he said to his disciples: 'The reason why sentient beings cannot be liberated is that they are burdened by emotions. It is easy to awaken to the Way, but difficult to understand it.' A disciple asked: 'How can one understand the Way?' Chan Master Huizhong said: 'Just get rid of emotional views, and the Way will naturally become clear.' The so-called 'understanding' is 'belief'. Just like a snake charmer, believing in the power of spells and medicine, they can wrap and play with snakes, and there is no difficulty in putting them in their sleeves. Those who do not understand the power of spells and medicine will be afraid and run away in panic. Just carefully observe your own mind, and emotional views will be broken. Now, with thousands of doubts and myriad thoughts, none can be used, because you have not yet seen your own mind.' Suddenly, he asked for incense to burn and, after finishing, sat peacefully and passed away. His posthumous title was Guiji. Chan Master Deshan Xuanjian passed away (Dongan Xin's Dharma successor). On a certain day in December of the sixth year of Xiantong (865 AD) during the reign of Emperor Yizong of Tang Dynasty, Chan Master Xuanjian fell ill. A monk asked: 'Is there anyone who does not get sick?' Chan Master Xuanjian said: 'Yes.' The monk asked: 'Who is the one who does not get sick?' Chan Master Xuanjian said: 'Ah-yeh, Ah-yeh.' He also told the assembly: 'Groping in the air and chasing after echoes is a waste of your mind and spirit. When you wake up from a dream, you realize that the dream is not real. What is the point of it all?' After saying this, he sat peacefully and passed away. He lived to be eighty-six years old, with sixty-five years as a monk. His posthumous title was Jianxing Chan Master. (In the year of Bingxu) Chan Master Jianzong passed away (Yanguan An's Dharma successor, the second generation of Jingshan). Chan Master Jianzong resided at Jingshan, and the flourishing of his Dharma teachings was the best in the Jiangzhe area. On the fifth day of the third month of the seventh year of Xiantong (866 AD) during the reign of Emperor Yizong of Tang Dynasty, he gathered the assembly to give a Dharma talk, sat upright, and passed away. His posthumous title was Wushang. Chan Master Hongyin was the son of the Wu family of Wucheng. In his youth, he relied on Chan Master Jianzong, had his head shaved, and received the full precepts. Initially, he studied the Vinaya School, but later abandoned it and focused on studying the sutras and treatises. His wit and eloquence impressed even the senior practitioners. He returned to visit Chan Master Jianzong, who asked: 'What will you use to repay the fourfold kindness in the future?' Hongyin was at a loss.
對。廢食三日。宗曰。佛祖正法。直截亡詮。汝算海沙。于理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲于言下有省。即呈偈云。這個非他物。元來不昧機。達而全體現。應處不思議。宗曰。汝問取察師兄。察曰。師弟高見。非吾境界。諲乃辭。遍參諸方。初謁云巖。不契。后參靈祐頓釋蒙滯。會昌沙汰。眾皆悲惋。諲曰。大丈夫遭此厄會。豈非命也。何乃效兒女子態乎大中初。復沙門相。咸通七年。上徑山。宗委以住持事。諲辭甚力。宗曰。吳中佛法。藉于子耳。何辭之有。宗入滅。四眾請諲。補第三世。法嗣溈山。佛日本空來訪。諲問。承聞長老獨化一方。何以薦游峰嵿。曰朗月當空掛。冰霜不自寒。曰莫便是長老家風么。曰峭峙萬重關。于中含寶月。曰此猶是文言。作么生是長老家風。曰今日賴遇佛日。空卻問。隱密全真。時人知有道不得。太省無辜。時人知有道得。於此二途。猶是時人升降處。未審長老親道自道如何道。曰我家道處無可道。曰如來路上無私曲。便請玄音和一場。曰任汝二輪更互照。碧潭云外不相關。曰為報白頭無限客。此回年少莫歸鄉。曰老少同輪無向背。我家玄路勿參差。曰一言定天下。四句為誰宣。諲因示偈曰。東西不相顧。南北為誰留。汝言有三四。我道一也無。許州
【現代漢語翻譯】 現代漢語譯本： （道諲）因此絕食三日。（溈山）靈祐禪師說：『佛祖的正法，是直接了當，超越言語詮釋的。你計算海里的沙子，對於領悟真理有什麼益處呢？只要能夠不存任何知見，斷絕一切外在的攀緣，遠離一切心念，那就是你的真性。』道諲在聽了這些話後有所領悟，於是呈上一首偈語說：『這個東西不是別的東西，原來它一直都是清清楚楚的。一旦通達，它就完全顯現，在任何地方的顯現都是不可思議的。』靈祐禪師說：『你去問問察師兄。』察禪師說：『師弟的見解很高明，不是我所能達到的境界。』道諲於是告辭，遍參各方。起初拜訪云巖禪師，但並不契合。後來參訪靈祐禪師，才徹底解開了迷惑。會昌（841-846）年間發生了滅佛事件，眾人都感到悲傷惋惜。道諲說：『大丈夫遇到這樣的災難，難道不是命中註定的嗎？為什麼要做小兒女的姿態呢？』大中（847-860）初年，道諲恢復了沙門的身份。咸通七年（866），道諲上徑山。靈祐禪師委託他主持寺院事務。道諲極力推辭。靈祐禪師說：『吳中的佛法，要依靠你啊！有什麼好推辭的呢？』靈祐禪師圓寂后，四眾弟子請求道諲，接替成為徑山寺第三世住持。法嗣溈山（靈祐禪師）。佛日本空來拜訪，道諲問：『聽說長老您獨自教化一方，為什麼還要遊歷峰頂呢？』佛日本空回答說：『朗朗明月當空懸掛，冰霜自然感到寒冷。』道諲說：『這就是長老您的家風嗎？』佛日本空回答說：『高聳萬重關隘，其中蘊含著寶月。』道諲說：『這還是書面上的語言，什麼是長老您的家風呢？』佛日本空回答說：『今天多虧遇到了佛日（道諲），才得以發問。』隱秘而又完全真實，世人知道卻說不出來。太過於直白，世人知道卻能夠說出來。在這兩種途徑中，仍然是世人升降的地方。不知道長老您親自證悟的道，要如何說呢？』佛日本空回答說：『我家所說的道，是無可說的。』道諲說：『如來的道路上沒有私心和偏頗。』於是請求佛日本空唱一曲玄音。佛日本空回答說：『任憑日月交替照耀，碧綠的深潭與云外毫不相干。』道諲說：『告訴那些白髮蒼蒼的客人，這次年輕了就不要回故鄉了。』佛日本空回答說：『老少同在一個輪子上沒有方向和背離，我家的玄妙道路上不要有參差。』道諲說：『一句話可以安定天下，四句偈語是為誰宣說呢？』道諲於是示現一首偈語說：『東西互不相顧，南北為誰停留？你說有三四，我說一也沒有。』許州
【English Translation】 English version: After this, (Daowen) abstained from food for three days. Zong (Weishan Lingyou) said, 'The Buddha-ancestors' true Dharma is direct and transcends verbal explanations. What benefit is there in counting the sands of the sea for understanding the truth? If you can just not hold onto any knowledge or views, cut off all external connections, and be apart from all thoughts, that is your true nature.' Daowen had an awakening upon hearing these words and presented a verse, saying, 'This is not something else; originally, it is not obscure. Once understood, it fully manifests; its manifestation in any place is inconceivable.' Lingyou said, 'Go ask Brother Cha.' Chan Master Cha said, 'My brother's insight is profound, not something I can reach.' Daowen then took his leave and visited various places. Initially, he visited Chan Master Yunyan, but they did not connect. Later, he visited Lingyou and completely resolved his confusion. During the Huichang Persecution (841-846), everyone felt sorrow and regret. Daowen said, 'A great man encountering such a calamity, is it not fate? Why act like children?' In the early years of Dazhong (847-860), Daowen resumed his identity as a Shramana. In the seventh year of Xiantong (866), Daowen went to Mount Jing. Lingyou entrusted him with the affairs of the monastery. Daowen strongly declined. Lingyou said, 'The Buddha-dharma in Wuzhong relies on you! Why decline?' After Lingyou passed away, the four assemblies requested Daowen to succeed as the third abbot of Jing Mountain Monastery. Dharma heir of Weishan (Lingyou). Buddhist Sun Kong came to visit, and Daowen asked, 'I heard that Elder, you are teaching alone in one area, why are you still traveling to the peaks?' Buddhist Sun Kong replied, 'The bright moon hangs in the sky, and the ice and frost naturally feel cold.' Daowen said, 'Is this the style of Elder's family?' Buddhist Sun Kong replied, 'Lofty and towering are the myriad passes, within which is contained the precious moon.' Daowen said, 'This is still literary language; what is the style of Elder's family?' Buddhist Sun Kong replied, 'Today, thanks to meeting Buddhist Sun (Daowen), I am able to ask.' Hidden and completely true, people know but cannot speak of it. Too straightforward, people know and can speak of it. In these two paths, it is still where people rise and fall. I don't know how Elder, you personally realize the Dao, how would you speak of it?' Buddhist Sun Kong replied, 'The Dao spoken of in my family is unspeakable.' Daowen said, 'On the path of the Tathagata, there is no selfishness or bias.' Then he requested Buddhist Sun Kong to sing a mysterious tune. Buddhist Sun Kong replied, 'Let the sun and moon take turns shining, the green pool is unrelated to the clouds beyond.' Daowen said, 'Tell those white-haired guests, this time, being young, do not return home.' Buddhist Sun Kong replied, 'Old and young are on the same wheel without direction or turning away; in my family's mysterious path, there should be no disparity.' Daowen said, 'One word can stabilize the world; for whom are the four lines of verse spoken?' Daowen then manifested a verse, saying, 'East and west do not look at each other; for whom do north and south stay? You say there are three or four; I say there is not even one.' Xuzhou
金明上座。聞諲說法類石霜。乃曰。我往問之。彼若果合。當爲渠作園頭。如其不然。我則掀倒禪床。遂問諲曰。一毫穿眾穴時如何。曰直須老去。曰老去後如何。曰光靴任汝光靴。結褁任汝結褁。明乃作禮。為之治圃三年○漳州羅漢。參關南常。問如何是大道之源。常打漢一拳。漢遂有省。乃為歌曰。咸通七載初參道。到處逢言不識言。心裡疑團若栲栳。三春不樂止林泉。忽遇法王氈上座。便陳疑懇向師前。師從氈上那伽起。袒膊當胸打一拳。駭散疑團獦狚落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽○石梯。嗣茱萸。一日因侍者請浴。梯曰。既不洗塵。亦不洗體。汝作么生。曰和尚先去。某甲將皁角來。梯呵呵大笑。一日見侍者托缽赴堂。乃喚侍者。侍者應諾。梯曰。甚處去。曰上堂齋去。曰我豈不知汝上堂齋去。曰除此外。別道個甚麼。曰我祇問汝本分事。曰和尚若問本分事。某甲實是上堂齋去。曰汝不繆為我侍者○金華俱胝。住庵時。有一尼。名實際。戴笠子到庵直入。更不下笠。持錫繞禪床三匝曰。道得即下笠。如是三問。胝皆無對。尼便去。胝曰。日勢稍晚。何不且住。曰道得即住。胝又無對。尼便行。胝嘆曰。我雖處丈夫之形。而無丈夫之氣。不如棄庵往
【現代漢語翻譯】 現代漢語譯本：金明上座聽說諲（yīn，人名）說法，覺得他像石霜（人名）。於是說：『我前去問他，如果他確實契合佛法，我就為他做園丁；如果不是，我就掀翻他的禪床。』於是問諲：『一毫穿過眾多孔穴時，會是怎樣？』諲回答：『只須慢慢老去。』金明又問：『老去之後又如何？』諲回答：『光亮的靴子任你擦亮，包裹任你捆紮。』金明於是行禮，為諲治理園圃三年。 漳州羅漢參訪關南常（人名），問：『如何是大道之源？』關南常打了他一拳，羅漢因此有所領悟，於是作歌說：『咸通七載（866年）我初次參道，到處聽到的言語卻不能理解。心中的疑團像栲栳（kǎolǎo，用竹篾或柳條編成的盛東西的器具），三個春天都悶悶不樂，隱居在山林泉水間。忽然遇到法王氈上座（人名），便向他傾訴心中的疑惑。師父從氈上那伽（佛經中指龍）座起身，袒露胸膛打了我一拳。疑團像獦狚（gédàn，獸名，即旱獺）一樣驚散落地，抬頭看見太陽剛剛升起。從此蹬蹬（dēngdēng，腳步聲）以碣碣（jiéjié，象聲詞），直到如今常常感到快樂。只覺得肚子里飽飽的，再也不用四處去托缽乞食。』 石梯（人名），是茱萸（人名）的弟子。一天，侍者請他洗澡，石梯說：『既不洗去塵垢，也不洗滌身體，你打算怎麼做？』侍者說：『和尚先去，我拿皁角來。』石梯聽后哈哈大笑。一天，石梯看見侍者托著缽去齋堂，於是叫住侍者。侍者應聲。石梯問：『去哪裡？』侍者回答：『去齋堂吃飯。』石梯說：『我難道不知道你去齋堂吃飯？』侍者說：『除了這個，還能說什麼？』石梯說：『我只是問你本分的事情。』侍者說：『和尚如果問本分的事情，我確實是去齋堂吃飯。』石梯說：『你沒有辱沒做我的侍者。』 金華俱胝（jūzhī，人名），住在庵里的時候，有一個尼姑，名叫實際（shíjì，人名），戴著斗笠直接進入庵里，也不摘下斗笠，拿著錫杖繞著禪床轉了三圈，說：『說得出來就摘下斗笠。』這樣問了三次，俱胝都無法回答。尼姑便要離開。俱胝說：『天色已晚，何不暫住？』尼姑說：『說得出來就住下。』俱胝又無法回答。尼姑便走了。俱胝嘆息道：『我雖然有男人的形體，卻沒有男人的氣概，不如放棄庵去吧。』
【English Translation】 English version: The Venerable Jinming heard Yin (a person's name) expounding the Dharma and felt he was like Shishuang (a person's name). So he said, 'I will go and question him. If he truly accords with the Dharma, I will work as his gardener. If not, I will overturn his meditation platform.' Then he asked Yin, 'When a single hair penetrates numerous holes, what is it like?' Yin replied, 'Just let it grow old.' Jinming asked again, 'What about after it grows old?' Yin replied, 'Shine your bright boots as you wish, wrap your bundles as you wish.' Jinming then bowed and managed the garden for Yin for three years. The Luohan of Zhangzhou visited Guannan Chang (a person's name) and asked, 'What is the source of the Great Path?' Chang hit him a punch. The Luohan then had an awakening and composed a song, saying, 'In the seventh year of Xiantong (866 AD), I first sought the Path, but everywhere I encountered words I could not understand. The doubt in my heart was like a large basket, and for three springs I was unhappy, dwelling in the forests and springs. Suddenly, I met the Dharma King, Venerable Felt Seat (a person's name), and I presented my doubts to the master. The master rose from the naga (a serpent deity in Buddhism) seat on the felt, bared his chest, and struck me a punch. The doubt scattered like a marmot falling to the ground, and I looked up and saw the sun newly risen. From then on, with every step, I have been constantly happy until now. I only feel my belly full, and I no longer go east and west to beg for alms.' Shiti (a person's name), a disciple of Zhuyu (a person's name), one day when the attendant asked him to bathe, Shiti said, 'I am neither washing away dust nor washing the body. What are you going to do?' The attendant said, 'Venerable, go first, and I will bring the soapberry.' Shiti laughed heartily. One day, seeing the attendant carrying a bowl to the dining hall, he called out to the attendant. The attendant responded. Shiti asked, 'Where are you going?' The attendant replied, 'Going to the dining hall for the meal.' Shiti said, 'Don't I know you are going to the dining hall for the meal?' The attendant said, 'Besides this, what else can I say?' Shiti said, 'I am only asking you about your fundamental duty.' The attendant said, 'If the Venerable asks about my fundamental duty, I am indeed going to the dining hall for the meal.' Shiti said, 'You have not disgraced being my attendant.' When Jinhua Juzhi (a person's name) lived in the hermitage, there was a nun named Shiji (a person's name) who came directly into the hermitage wearing a bamboo hat, without taking it off. Holding a staff, she circled the meditation platform three times and said, 'If you can say it, I will take off the hat.' She asked this three times, but Juzhi could not answer. The nun was about to leave. Juzhi said, 'The day is getting late, why not stay for a while?' The nun said, 'If you can say it, I will stay.' Juzhi could not answer again. The nun then left. Juzhi sighed and said, 'Although I have the form of a man, I do not have the spirit of a man. I might as well abandon the hermitage and leave.'
諸方。參尋知識去。遂打疊行腳。其夜山神告曰。不須離此。來日有肉身菩薩。來為和尚說法。次日天龍到庵。胝迎禮。具陳前事。龍只豎一指示之。胝忽然大悟。後學者參問。胝惟舉一指。庵中有一童子。人問。和尚尋常以何法示人。童子亦豎起指。人謂胝曰。和尚童子亦會佛法。凡有問。皆如和尚豎指。一日胝袖刀。問童子曰。聞你會佛法是否。曰是。曰如何是佛。童子豎指。胝以刀斷其指。童子叫喚走出。胝召童子。童子回首。胝曰。如何是佛。童子舉手。不見指頭。豁然大悟。胝將順世。謂眾曰。吾得天龍一指禪。一生用不盡。要會么。豎起指頭。便脫去。
(丁亥)楚南禪師住千頃
楚南。住千頃慈雲院。示眾。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。曰未有阇黎時體取。曰未有某甲時誰人體。曰體者亦無。又曰。微有念生。便具五陰。三界輪迴生死。皆從汝一念生。所以佛教諸菩薩云佛所護念。
○臨濟義玄禪師示寂(黃檗運法嗣臨濟第一世)
義玄。住臨濟。高提三玄三要。大振黃檗宗風。咸通八年四月十日。將示寂。上堂。吾滅后不得滅卻吾正法眼藏。時慧然出曰。爭敢滅卻和尚正法眼藏。玄曰
【現代漢語翻譯】 現代漢語譯本： 各方。去參訪求教知識。於是準備行腳雲遊。當晚山神告知他說：『不必離開這裡。明日有肉身菩薩，來為和尚您說法。』第二天，天龍（身份不明，指代得道高僧）來到庵中，胝（指俱胝和尚，下同）迎接行禮，詳細陳述了之前的事情。天龍只是豎起一指給他看。胝忽然大悟。後來學人蔘禪請教，胝只是舉起一指。庵中有一個童子，別人問：『和尚平常用什麼方法開示人？』童子也豎起手指。別人對胝說：『和尚，童子也會佛法。凡是有人問，都像和尚您一樣豎起手指。』一天，胝袖藏刀，問童子說：『聽說你會佛法，是嗎？』回答說是。問：『如何是佛？』童子豎起手指。胝用刀砍斷他的手指。童子叫喊著跑出去。胝叫住童子。童子回頭。胝說：『如何是佛？』童子舉起手，不見指頭，豁然大悟。胝將要圓寂，告訴眾人說：『我得到天龍一指禪，一生都用不完。想要領會嗎？』豎起指頭，便圓寂了。
（丁亥（時間不確定））楚南禪師住持千頃寺
楚南，住持千頃慈雲院。開示眾人說：『各位，即使能理解三世佛教，如瓶子倒水般流暢，以及獲得百千三昧，也不如一念修習無漏道，免得被人天因果所束縛。』當時有僧人問：『無漏道如何修習？』回答說：『還沒有你這位阇黎（梵語，意為弟子）時就去體會。』問：『還沒有我時誰去體會？』回答說：『體會者也沒有。』又說：『稍微有一念產生，便具備五陰（色、受、想、行、識），三界（欲界、色界、無色界）輪迴生死，都從你這一念產生。所以佛教諸菩薩說佛所護念。』
○臨濟義玄禪師圓寂（黃檗（人名）運（不確定）法嗣臨濟第一世）
義玄，住持臨濟。高揚三玄三要，大振黃檗宗風。咸通八年（867年）四月十日，將要圓寂。上堂說法：『我圓寂后不得滅卻我的正法眼藏。』當時慧然站出來說：『怎敢滅卻和尚您的正法眼藏。』義玄說
【English Translation】 English version: Everywhere. Go to consult and seek knowledge. Then prepare to travel. That night, the mountain god told him: 'No need to leave here. Tomorrow there will be a living Bodhisattva who will come to preach the Dharma for the monk.' The next day, Tianlong (unclear identity, referring to an enlightened high monk) came to the temple, and Zhi (referring to Monk Jizhi, the same below) greeted him and paid his respects, explaining the previous events in detail. Tianlong only held up one finger for him to see. Zhi suddenly had a great enlightenment. Later, when scholars consulted and asked about Zen, Zhi only raised one finger. There was a boy in the temple, and someone asked: 'What method does the monk usually use to enlighten people?' The boy also raised his finger. Someone said to Zhi: 'Monk, the boy also knows the Buddha-dharma. Whenever someone asks, he raises his finger like you, Monk.' One day, Zhi hid a knife in his sleeve and asked the boy: 'I heard that you know the Buddha-dharma, is that so?' The boy answered yes. Zhi asked: 'What is Buddha?' The boy raised his finger. Zhi cut off his finger with a knife. The boy screamed and ran out. Zhi called the boy back. The boy turned his head. Zhi said: 'What is Buddha?' The boy raised his hand, but there was no finger, and he suddenly had a great enlightenment. Zhi was about to pass away, and told everyone: 'I have obtained Tianlong's One-Finger Zen, which I will never use up in my life. Do you want to understand it?' He raised his finger, and then passed away.
(Dinghai (uncertain time)) Zen Master Chunan resides in Qianqing Temple
Chunan resided in Qianqing Ciyun Temple. He instructed the assembly, saying: 'Everyone, even if you can understand the Buddhism of the three worlds as fluently as pouring water from a bottle, and obtain hundreds of thousands of Samadhis, it is not as good as cultivating the Anāsrava-mārga (path free from outflows) in one thought, so as to avoid being bound by the karma of humans and devas.' At that time, a monk asked: 'How to cultivate the Anāsrava-mārga?' He replied: 'Experience it before there is you, this ācārya (Sanskrit, meaning disciple).' The monk asked: 'Who experiences it when there is no me?' He replied: 'The experiencer is also non-existent.' He also said: 'As soon as a thought arises, it is immediately endowed with the five skandhas (form, feeling, perception, volition, consciousness), and the cycle of birth and death in the three realms (desire realm, form realm, formless realm) all arise from this one thought of yours. Therefore, the Buddhas teach all Bodhisattvas that they are protected and念 by the Buddha.'
○ Zen Master Linji Yixuan passed away (Huangbo (person's name) Yun (uncertain) Dharma successor, first generation of Linji)
Yixuan resided in Linji. He highly promoted the Three Mysteries and Three Essentials, greatly revitalizing the Huangbo school of Zen. On the tenth day of the fourth month of Xiantong eight year (867 AD), he was about to pass away. He ascended the hall and said: 'After I pass away, you must not extinguish my Eye-Treasury of the True Dharma.' At that time, Huiran stood up and said: 'How dare we extinguish your Eye-Treasury of the True Dharma, Monk?' Yixuan said
。已後有人問你。向他道什麼。然便喝。玄曰。誰知吾正法眼藏向這瞎驢邊滅卻。遂說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。頌畢。端坐而逝○義存與全奯。至鰲山鎮阻雪。奯每日打睡。存一向坐禪。一日喚曰。師兄師兄。且起來。曰作甚麼。曰今生不著便。共文䆳個漢行腳。到處被他帶累。今日到此。又祇管打睡。奯喝曰。噇眠去。每日床上坐。恰似七村裡土地。他時後日。魔魅人家男女去在。存點胸曰。我這裡未穩在。不敢自謾。曰將謂你他日向孤峰嵿上。盤結草菴。播揚大教。猶作這個語話。曰我實未穩在。曰若實如此。據你見處。一一通來。是處與你證明。不是與你刬卻。曰我初到鹽官見上堂舉色空義。得個入處。曰此去三十年。切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疏。渠今正是我。我今不是渠。曰若與么。自救也未徹在。曰后問德山。從上宗乘中事。學人還有分也無。德山打一棒曰。道甚麼。我當時如桶底脫相似。奯乃喝曰。不聞道。從門入者。不是家珍。他后若欲播揚大教。一一從自己胸襟中流出將來。與我蓋天蓋地去。存於言下大悟。便作禮。起連聲叫曰。師兄今日始是鰲山成道。今日始是鰲山成道。
(戊子)良價禪師傳法本寂
【現代漢語翻譯】 現代漢語譯本：以後如果有人問你（趙州禪師），（你）應該怎麼回答？（趙州禪師）隨即大喝一聲。玄沙師備說：『誰知道我的正法眼藏竟然在這瞎驢邊上斷絕了。』於是說了傳法偈：『沿流不止問如何，真照無邊說似他。離相離名人不稟，吹毛用了急須磨。』說完，端坐而逝。（義存）和（全奯）到鰲山鎮，因為下雪被阻。全奯每天睡覺，義存一直坐禪。一天，（義存）叫道：『師兄，師兄，起來一下。』（全奯）說：『做什麼？』（義存）說：『今生沒有著落，和你（文䆳）這樣的人一起行腳，到處被他連累。今天到了這裡，又只管睡覺。』（全奯）喝道：『吃飽了就睡去。每天在床上坐著，就像七個村子裡的土地神一樣。他日後日，會變成魔魅去迷惑人家的男女。』義存指著胸口說：『我這裡還沒有穩固，不敢自欺。』（全奯）說：『還以為你他日會在孤峰頂上，盤結草菴，播揚大教，還說這樣的話。』（義存）說：『我確實還沒有穩固。』（全奯）說：『如果真是這樣，根據你所見到的，一一說來。是的地方我為你證明，不是的地方我為你剷除。』（義存）說：『我初到鹽官（地名）見到（講法者）上堂舉色空義，得到一個入處。』（全奯）說：『此去三十年，切忌提起。』又見到洞山（良價禪師）過水偈說：『切忌從他覓，迢迢與我疏。渠今正是我，我今不是渠。』（全奯）說：『如果這樣，自救也還沒有徹底。』（義存）說：『後來問德山（宣鑒禪師），從上宗乘中的事，學人還有份嗎？』德山打一棒說：『說什麼？』我當時就像桶底脫落一樣。（全奯）於是喝道：『沒聽過嗎？從門入的，不是家珍。他日如果想要播揚大教，一一從自己胸襟中流出來，與我蓋天蓋地去。』義存在言下大悟，便作禮，連聲叫道：『師兄今日才是鰲山成道，今日才是鰲山成道。』 （戊子（具體年份待查））良價禪師傳法本寂（禪師名）
【English Translation】 English version: Afterwards, if someone asks you (Zen Master Zhaozhou), how should you answer? (Zen Master Zhaozhou) then shouted loudly. Xuansha Shibei said, 'Who knew that my Eye-Treasury of the True Dharma would be extinguished by this blind donkey.' Then he spoke the Dharma Transmission Gatha: 'Ceaseless flow asks how, true illumination boundless speaks of him. Separated from form, separated from name, people do not receive, the hair-splitting sword, once used, must be sharpened quickly.' After reciting, he passed away in a seated posture. (Yicun) and (Quanhui) arrived at Aoshan Town, blocked by snow. Quanhui slept every day, while Yicun always sat in meditation. One day, (Yicun) called out, 'Brother, brother, please get up.' (Quanhui) said, 'What for?' (Yicun) said, 'This life is unsettled, traveling with someone like you (Wenyan), being burdened by him everywhere. Today we have arrived here, and you are only sleeping.' (Quanhui) shouted, 'Go to sleep after eating. Sitting on the bed every day is like the local deity of seven villages. In the future, you will become a demon to bewitch people's sons and daughters.' Yicun pointed to his chest and said, 'I am not yet stable here, I dare not deceive myself.' (Quanhui) said, 'I thought that one day you would build a thatched hut on the peak of a solitary mountain, propagate the great teachings, and still speak like this.' (Yicun) said, 'I am indeed not yet stable.' (Quanhui) said, 'If that is the case, according to what you have seen, tell me everything. Where it is correct, I will certify it for you; where it is not, I will eliminate it for you.' (Yicun) said, 'When I first arrived at Yanguan (place name), I saw (the speaker) in the hall expounding the meaning of form and emptiness, and I gained an entry point.' (Quanhui) said, 'In the next thirty years, be sure not to mention it.' He also saw Dongshan (Liangjie Zen Master)'s verse on crossing the water: 'Be sure not to seek from him, far away and estranged from me. He is now precisely me, I am now not him.' (Quanhui) said, 'If that is so, self-salvation is not yet thorough.' (Yicun) said, 'Later I asked Deshan (Xuanjian Zen Master), in the affairs of the ancestral vehicle, do students still have a share?' Deshan struck him with a stick and said, 'What are you saying?' At that time, I was like the bottom falling out of a bucket.' (Quanhui) then shouted, 'Have you not heard? What enters through the door is not a family treasure. If you want to propagate the great teachings in the future, let them flow out from your own heart, covering the sky and the earth with me.' Yicun had a great enlightenment upon hearing these words, and he bowed and repeatedly exclaimed, 'Brother, today is the day of enlightenment at Aoshan, today is the day of enlightenment at Aoshan.' (Wuzi (year to be determined)) Zen Master Liangjie transmitted the Dharma to Benji (Zen Master's name).
本寂。自入室洞山。盤桓數載。乃辭去。良價囑曰。吾在云巖先師處。親印寶鏡三昧。事窮的要。今付于汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用拔諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得佛。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。正中來。偏中至。正中偏。偏中正。兼中到。如莖草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧
{ "translations": [ "現代漢語譯本：", "本寂禪師自從在洞山（地名）入門后，在那裡住了幾年，然後辭別離開。良價禪師囑咐他說：『我曾在云巖（人名，洞山良價之師）先師那裡，親自印證了《寶鏡三昧》（禪宗典籍）。這件事的精要我已經徹底明白了，現在傳授給你。』", "《寶鏡三昧》的詞是這樣說的：『這樣的法，是佛祖秘密傳授的。你現在得到了它，應該好好保護。就像銀碗盛著雪，明月藏著白鷺。類似的比喻並不完全相同，混合在一起才能知道它的所在。』", "『意境不在言語，來機也要應付。一動就成了固定的模式，稍微差錯就會落入顧盼遲疑。背離和觸犯都是不對的，就像一大堆火焰。只要有了形式和文采，就屬於染污。』", "『半夜正是光明的時候，天亮了反而不顯露。為萬物作法則，用來拔除各種痛苦。雖然不是有為法，也不是無語。就像面對寶鏡，形和影互相照見。你不是它，它正是你。』", "『就像世上的嬰兒，五種相貌都完備。不去不來，不生不住。婆婆和和，有句無句。始終不能成佛，因為言語還不正。』", "『重新離開六爻，偏和正互相迴旋。重疊起來成為三，變化窮盡成為五。正中來，偏中至，正中偏，偏中正，兼中到。就像草莖的味道，就像金剛杵。』", "『正中巧妙地配合，敲和唱一起舉起。通達宗門，通達途徑，配合，攜帶道路。錯雜反而吉祥，不可冒犯違逆。天真而玄妙，不屬於迷惑和覺悟。』", "『因緣時節到來，寂靜中昭然顯現。細微到沒有間隙，廣大到沒有處所。稍微有一點點差錯，就不應和音律。現在有頓悟和漸悟，因為建立宗趣。宗趣分開了，就是規矩。』", "『宗門通達，趣向達到極點，真常之性自然流注。外表寂靜，內心搖動，就像用繩子繫住奔跑的馬，用東西壓住老鼠。』", "『過去的聖賢為此感到悲哀，爲了佛法而佈施。隨著眾生的顛倒，把黑色的衣服看成白色的。顛倒的妄想滅除了，肯定的心自然允許。』", "『想要符合古人的規範，請看以前的古人。佛陀證道垂成時，用了十劫（時間單位）來觀察菩提樹。就像老虎的殘缺，就像馬的白蹄。因為有了這些下劣之處，才用寶貴的幾案來珍藏它。』", "『因為有了驚異之處，才有了貍貓和白牛。后羿憑藉巧妙的射箭技術，射中百步之外的目標。箭鋒筆直相對，巧妙的技術又有什麼用呢？』", "『木頭人正在唱歌，石頭女人開始跳舞。如果不是情識到了，怎麼會這樣呢？』", "english_translations": [ "English version:", "Benji, after entering the room of Dongshan (place name) and staying there for several years, bid farewell to leave. Liangjia instructed him, 'I personally verified the Baojing Sanmei (Treasure Mirror Samadhi, a Chan Buddhist text) at the place of my late teacher Yunyan (person name, Dongshan Liangjia's teacher). I have thoroughly understood the essential points of this matter, and now I pass it on to you.'", "The words of the Baojing Sanmei say: 'Such a Dharma, the Buddhas and Patriarchs secretly transmitted. Now that you have obtained it, you should protect it well. Like silver bowls holding snow, bright moons hiding egrets. Similar analogies are not entirely the same; only when mixed together can one know its location.'", "'The meaning is not in words, and the coming opportunity must also be met. One movement becomes a fixed pattern; a slight error will fall into hesitation and delay.'", "'Turning away and touching are both wrong, like a great heap of fire. As long as there are forms and patterns, they belong to defilement.'", "'Midnight is the time of true brightness; at dawn, it is not revealed. Making rules for all things, using them to eradicate all suffering. Although it is not intentional action, it is not without speech. Like facing a treasure mirror, form and shadow see each other.'", "'You are not it, and it is precisely you. Like a newborn infant, with all five features complete. Not going, not coming; not arising, not abiding. Babbling and harmonious, with or without sentences. In the end, one cannot become a Buddha because the words are not yet correct.'", "'Again, leaving the six lines, the partial and the correct revolve with each other. Superimposed, they become three; exhausted in change, they become five. Coming from the correct, arriving in the partial; correct within the partial, partial within the correct; reaching in combination. Like the taste of a grass stem, like a vajra (diamond scepter).'", "'The correct subtly combines, striking and singing are raised together. Penetrating the Zongmen (sectarian teaching), penetrating the path, combining, carrying the road. Confusion is auspicious; one must not offend or disobey. Natural and wondrous, not belonging to delusion or enlightenment.'", "'When the conditions and time arrive, it is quietly and clearly revealed. Entering the infinitesimal without gaps, vast and without location. A slight difference will not harmonize with the musical notes.'", "'Now there are sudden and gradual enlightenments because of establishing the Zongqu (doctrinal interest). When the Zongqu is separated, it becomes the rules.'", "'When the Zongmen is penetrated and the Qu reaches its limit, the true and constant nature naturally flows. Outwardly silent, inwardly shaking, like tying a running horse with a rope, suppressing a rat with something.'", "'The past sages grieved for this and gave alms for the Dharma. Following the inversions of sentient beings, they see black clothes as white. When inverted delusions are extinguished, the affirmative mind naturally allows.'", "'If you want to conform to the norms of the ancients, please look at the ancients before. When the Buddha was about to achieve enlightenment, he used ten kalpas (aeons, a unit of time) to observe the Bodhi tree. Like the defect of a tiger, like the white hoof of a horse. Because of these inferiorities, precious tables are used to treasure it.'", "'Because there are surprising things, there are civet cats and white cows. Yi, relying on skillful archery, hit the target a hundred paces away. The arrowheads are directly opposite; what use is skillful technique?'", "'Wooden men are singing, and stone women are dancing. If it were not for the arrival of emotions and knowledge, how could this be?'" ] }
容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主。價又曰。末法時代。人多幹慧。要辨真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之。既授宗旨。復問寂曰。子向甚麼處去。曰不變異處去。曰不變異處。豈有去耶。曰去亦不變異○居遁。南城郭氏子。初參無學。問如何是祖師西來意。學曰。與我將禪板來。遁遂過禪板。學接得便打。遁曰。打即任打。要且無祖師西來意。又參義玄。問如何是祖師西來意。玄曰。與我將蒲團來。遁遂過蒲團。玄接得便打。遁曰。打即任打。要且無祖師西來意。又參宣鑒。問學人仗鏌鎁劍。擬師頭時如何。鑒引頸曰㘞。遁曰。師頭落也。鑒微笑。后參良價。價問。近離甚處。曰德山。曰德山有何言句。遁舉前話。價曰。他道什麼。曰他無語。曰莫道無語。且試將德山落底頭。呈似老僧看。遁於此有省。遂焚香遙望德山。禮拜懺悔。鑒聞之曰。洞山老漢。不識好惡。這漢死來多少時。救得有什麼用處。從他擔老僧頭。繞天下走。遁乃止洞山。又問。學人自到法席。不蒙示誨一法。意在於何。曰爭怪得老僧。一日問。如何是祖師西來
【現代漢語翻譯】 現代漢語譯本： 容我仔細思慮。臣子侍奉君主，兒子順從父親。不順從就不是孝，不侍奉就不是輔佐。暗中施行，秘密起作用，看起來好像愚笨魯鈍。只要能夠相續不斷，就可稱得上是君主中的君主。
價禪師又說：『末法時代（佛教衰落的時期），人們大多是些自作聰明的干慧之人，要辨別真假。有三種滲漏：一是見解上的滲漏，機鋒不離其位，卻墮落在毒海之中；二是情感上的滲漏，滯留在向背之間，見解偏頗而枯竭；三是言語上的滲漏，探究精妙卻失去了根本宗旨，機鋒迷惑而不知終始。』對於這三種滲漏，你應當知曉。
既已傳授了宗旨，又問寂禪師：『你將要到什麼地方去？』寂禪師回答說：『到不變異的地方去。』禪師說：『不變異的地方，難道還有去處嗎？』寂禪師說：『去也是不變異。』
居遁禪師，是南城郭氏的兒子。起初參訪無學禪師，問道：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』無學禪師說：『把我的禪板拿來。』居遁禪師於是遞過禪板，無學禪師接過就打。居遁禪師說：『打就任你打，但終究沒有祖師西來意。』
又參訪義玄禪師，問道：『如何是祖師西來意？』義玄禪師說：『把我的蒲團拿來。』居遁禪師於是遞過蒲團，義玄禪師接過就打。居遁禪師說：『打就任你打，但終究沒有祖師西來意。』
又參訪宣鑒禪師，問道：『學人拿著鏌鎁劍，想要砍師父的頭，這時該如何是好？』宣鑒禪師伸長脖子說：『砍吧！』居遁禪師說：『師父的頭已經落地了。』宣鑒禪師微微一笑。
後來參訪良價禪師，良價禪師問道：『最近從什麼地方來？』居遁禪師回答說：『德山。』良價禪師問：『德山有什麼言語？』居遁禪師舉了之前的事情。良價禪師說：『他說了什麼？』居遁禪師說：『他沒有說話。』良價禪師說：『不要說沒有說話，且試著將德山禪師落地的頭，呈給老僧看看。』居遁禪師於此有所領悟，於是焚香遙望德山，禮拜懺悔。
宣鑒禪師聽聞此事後說：『洞山（良價禪師）老漢，不識好壞。這漢子死了多少時日，救他有什麼用處？任他挑著老僧的頭，繞天下走。』居遁禪師於是停止了對洞山禪師的懺悔。
又問道：『學人自從來到法席，不曾蒙受師父教誨一法，這是什麼意思？』良價禪師說：『這怎麼能怪老僧呢？』
一日，居遁禪師問道：『如何是祖師西來意？』
【English Translation】 English version: Allow me to contemplate carefully. A minister serves the ruler, and a son obeys his father. Disobedience is unfilial, and failure to serve is not supportive. Act secretly and use discreetly, appearing foolish and dull. Only by continuous succession can one be called the master of masters.
Zen Master Jia also said: 'In the Dharma-ending Age (the period of decline of Buddhism), people are mostly those with dry wisdom, who are self-proclaimed intelligent. It is necessary to distinguish between the true and the false. There are three kinds of leakages: first, the leakage of views, where the mechanism does not leave its position but falls into the sea of poison; second, the leakage of emotions, where one is stuck in alignment and opposition, and the views are biased and exhausted; third, the leakage of words, where one explores the subtle but loses the fundamental principle, and the mechanism is confused and does not know the beginning and the end.' You should be aware of these three kinds of leakages.
Having imparted the doctrine, he then asked Zen Master Ji: 'Where are you going?' Zen Master Ji replied: 'Going to the place of non-change.' The Zen master said: 'In the place of non-change, is there a place to go?' Zen Master Ji said: 'Going is also non-change.'
Zen Master Ju Dun was the son of the Guo family of Nancheng. Initially, he visited Zen Master Wu Xue and asked: 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' Zen Master Wu Xue said: 'Bring me my Zen board.' Ju Dun then handed over the Zen board, and Wu Xue took it and struck him. Ju Dun said: 'Strike as you please, but ultimately there is no meaning of the Patriarch's coming from the West.'
He also visited Zen Master Yi Xuan and asked: 'What is the meaning of the Patriarch's coming from the West?' Yi Xuan said: 'Bring me my futon.' Ju Dun then handed over the futon, and Yi Xuan took it and struck him. Ju Dun said: 'Strike as you please, but ultimately there is no meaning of the Patriarch's coming from the West.'
He also visited Zen Master Xuan Jian and asked: 'If a student wields the Moyé sword and intends to cut off the master's head, what should be done?' Xuan Jian stretched his neck and said: 'Cut!' Ju Dun said: 'The master's head has already fallen.' Xuan Jian smiled.
Later, he visited Zen Master Liangjia. Liangjia asked: 'Where have you come from recently?' Ju Dun replied: 'Deshan.' Liangjia asked: 'What words does Deshan have?' Ju Dun recounted the previous events. Liangjia said: 'What did he say?' Ju Dun said: 'He said nothing.' Liangjia said: 'Don't say he said nothing; try to present the old monk with Deshan's fallen head.' Ju Dun had an awakening at this point, and then burned incense, looked towards Deshan from afar, and prostrated in repentance.
Zen Master Xuan Jian heard of this and said: 'Old man Dongshan (Liangjia), does not know good from bad. This man has been dead for how long, what is the use of saving him? Let him carry the old monk's head and walk around the world.' Ju Dun then stopped repenting to Zen Master Dongshan.
He also asked: 'Since the student came to the Dharma seat, he has not received a single Dharma teaching from the master. What does this mean?' Liangjia said: 'How can you blame the old monk?'
One day, Ju Dun asked: 'What is the meaning of the Patriarch's coming from the West?'
意。曰待洞水逆流。即向汝道。遁始悟厥旨。頌曰。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。又曰。學道先須有悟繇。還如慣鬥快龍舟。雖然舊閣閑田地。一度嬴來方始休。
(己丑)慶諸禪師覆住石霜
慶諸。初住石霜。后隱長沙。瀏陽人。莫識者。因僧舉洞山解制上堂。秋初夏末。兄弟東去西去。直須向萬里無寸草處去。諸曰。何不道出門便是草。良價聞之。驚曰。瀏陽乃有古佛耶。自是僧眾迎諸。再住石霜。
○洞山良價禪師示寂(云巖晟法嗣曹洞第一世)
咸通十年三月。良價示疾。令沙彌傳語道膺。囑曰。他或問。和尚安樂否。但道。云巖路相次絕也。汝下此語。須遠立。恐他打汝。沙彌領旨去傳語。聲未絕。早被膺打一棒。僧問。和尚違和。還有不病者無。曰有。曰不病者還看和尚否。曰老僧看他有分。曰未審和尚如何看他。曰老僧看時。不見有病。價乃問僧。離此殼漏子。向甚麼處。與吾相見。僧無對。因示頌曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力慇勤空里步。遂命剃髮澡身披衣。聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。價忽開目曰。出家人。心不附物。是真修行。勞生息死。于悲何有。復令主事僧辦愚癡齋。眾猶戀慕不已。延七
【現代漢語翻譯】 現代漢語譯本： 意。說：『等到洞里的水倒流，我就告訴你。』 遁這才領悟了他的旨意。頌說：『學道如鉆木取火，冒煙時不可停止。直到金星出現，回家才算到了盡頭。』 又說：『學道首先要有領悟的途徑，就像習慣了爭鬥的快龍舟。雖然舊閣樓和閑置的土地還在，但只有一次贏得勝利才能罷休。』
（己丑年(869)）慶諸禪師再次住持石霜寺
慶諸禪師，最初住持石霜寺，後來隱居在長沙。他是瀏陽人，很少有人瞭解他。因為有僧人舉洞山禪師解制上堂的語錄：『秋初夏末，各位兄弟有的向東去，有的向西去，必須向萬里無寸草的地方去。』 慶諸禪師說：『為什麼不說出門就是草呢？』 良價禪師聽了，驚訝地說：『瀏陽竟然有古佛啊！』 從此僧眾迎接慶諸禪師，再次住持石霜寺。
○洞山良價禪師圓寂（云巖晟法嗣，曹洞宗第一世）
咸通十年三月（869），良價禪師生病，讓沙彌轉告道膺禪師，囑咐說：『他如果問，和尚安樂嗎？』 就說：『云巖的路漸漸斷絕了。』 你說了這句話，要站遠一點，恐怕他打你。沙彌領命去傳話，聲音還沒說完，就被道膺禪師打了一棒。有僧人問：『和尚身體不適，還有不生病的東西嗎？』 禪師說：『有。』 僧人問：『不生病的東西還來看和尚嗎？』 禪師說：『老僧看他有份。』 僧人問：『不知和尚如何看他？』 禪師說：『老僧看時，不見有病。』 良價禪師於是問僧人：『離開這個軀殼，到什麼地方與我相見？』 僧人無言以對。於是作偈說：『學者如恒河沙數，沒有一人領悟，過錯在於尋找他人舌頭上的路。想要忘卻形體，泯滅軌跡，努力勤奮地在空中行走。』 於是命令剃髮、洗澡、穿衣，敲鐘告別大眾，安詳地坐化。當時大眾號啕大哭，過了很久都停不下來。良價禪師忽然睜開眼睛說：『出家人，心不執著于外物，才是真正的修行。為生而勞累，為死而悲傷，有什麼意義呢？』 又命令主事僧人準備愚癡齋，大眾仍然戀戀不捨，過了七
【English Translation】 English version: He said, 'When the water in the cave flows backward, I will tell you.' Dun then realized his meaning. The verse says, 'Studying the Dao is like drilling for fire; one should not stop when smoke appears. Only when the Venus appears, can one say that one has reached home.' It also says, 'To study the Dao, one must first have a way to enlightenment, just like a fast dragon boat accustomed to fighting. Although the old pavilion and idle land are still there, one must win once to stop.'
(Ji Chou year (869)) Chan Master Qingzhu resumed his abbotship at Shishuang Temple
Chan Master Qingzhu initially resided at Shishuang Temple, and later lived in seclusion in Changsha. He was from Liuyang, and few people understood him. Because a monk cited Chan Master Dongshan's words at the end of the summer retreat: 'At the beginning of autumn and the end of summer, brothers, some go east, some go west, you must go to a place where there is not an inch of grass for ten thousand miles.' Chan Master Qingzhu said, 'Why not say that outside the door is grass?' Chan Master Liangjia heard this and exclaimed, 'Liuyang actually has an ancient Buddha!' From then on, the monks welcomed Chan Master Qingzhu to resume his abbotship at Shishuang Temple.
○ Chan Master Dongshan Liangjia passed away (Successor of Yunyan Sheng, First Generation of the Caodong School)
In the third month of the tenth year of Xiantong (869), Chan Master Liangjia fell ill. He asked a novice to tell Chan Master Daoying, instructing him, 'If he asks, 'Is the Abbot at peace?'' Just say, 'Yunyan's road is gradually cut off.' After you say this, stand far away, lest he hit you.' The novice obeyed and went to convey the message. Before the sound was finished, he was hit by Chan Master Daoying with a stick. A monk asked, 'The Abbot is unwell, is there anything that is not sick?' The Chan Master said, 'Yes.' The monk asked, 'Does that which is not sick still look at the Abbot?' The Chan Master said, 'The old monk has a share in looking at it.' The monk asked, 'I wonder how the Abbot looks at it?' The Chan Master said, 'When the old monk looks, he does not see any sickness.' Chan Master Liangjia then asked the monk, 'Leaving this shell, where will you meet me?' The monk had no answer. Thereupon he composed a verse, saying, 'Scholars are like the sands of the Ganges, not one is enlightened, the fault lies in seeking the path on the tongues of others. If you want to forget form and obliterate traces, strive diligently to walk in the void.' Then he ordered his head shaved, bathed, and clothed, rang the bell to bid farewell to the assembly, and peacefully passed away in a seated posture. At that time, the assembly wailed and cried, and did not stop for a long time. Chan Master Liangjia suddenly opened his eyes and said, 'A monk, whose mind does not cling to external things, is a true practitioner. To toil for life and grieve for death, what is the meaning?' He then ordered the monk in charge to prepare a 'foolish feast', but the assembly was still reluctant to leave, and after seven
日食具方備。價亦隨眾齋畢。乃曰。僧家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。謚悟本禪師。塔曰慧覺○道全。初參良價。問如何是出離之要。曰阇黎足下煙生。全當下契悟。價歿。眾請全住持。海眾悅服。
○本寂禪師開法曹山
本寂。辭良價。遂造曹溪禮塔。還止臨川。有佳山水。因定居焉。以志慕六祖。乃名山為曹。示眾。僧家在此等衣線下。理須會通向上事。莫作等閑。若也承當處分明。即轉他諸聖。向自己背後。方得自繇。若也轉不得。直饒學得十成。卻須向他背後乂手。說什麼大話。若轉得自己。則一切粗重境來。皆作得主宰。假如泥里倒地。亦作得主宰。如有僧問藥山曰。二乘教中。還有祖意也無。曰有。既有。達磨又來作么。曰只為有。所以來。豈非作得主宰。轉得歸自己乎。如經曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。言劫者滯也。謂之十成。亦曰斷滲漏也。只是十道頭絕矣。不忘大果。故云守住耽著。名為取次承當。不分貴賤。不見南泉曰。饒汝十成。猶較王老師一線道。也大難事。到此直須子細。始得明白自在。不論天堂地獄餓鬼畜生。但是一切處不移易。元是舊時人。只是不行舊時路。若有欣心。還成滯著。如今人說個凈潔處。愛說向去事。
【現代漢語翻譯】 現代漢語譯本 日食具方備（具體時間待考）。價（良價禪師）也隨著大家齋戒完畢。於是說：『僧家沒有什麼事，大概臨走的時候，不需要喧譁吵鬧。』於是回到自己的房間，端坐著去世了。謚號為悟本禪師，塔名為慧覺。 道全禪師，最初參拜良價禪師，問道：『什麼是出離的關鍵？』良價禪師回答說：『阇黎（對僧侶的尊稱）足下生煙。』道全禪師當下領悟。良價禪師去世后，大家請道全禪師主持寺院，大眾都很信服。
○本寂禪師在曹山開創佛法
本寂禪師，告別良價禪師，於是前往曹溪（今廣東韶關南華寺）禮拜六祖慧能的塔。之後回到臨川（今江西撫州），那裡有優美的山水，於是決定在那裡居住下來。爲了表達對六祖慧能的仰慕，於是將山命名為曹山。 本寂禪師向大眾開示說：『僧家在這裡，在這等衣線下（指佛法之下），理應會通向上之事（指追求更高深的佛法），不要等閒視之。如果能夠明確地承擔和處理，就能將諸聖（諸佛菩薩）轉到自己背後，才能獲得自由。如果不能轉化，即使學到十成（指達到極致），也必須在他（指諸聖）背後低頭。還說什麼大話呢？如果能轉化自己，那麼一切粗重境界到來，都能做得了主宰。』 例如，有僧人問藥山禪師說：『二乘教（聲聞乘和緣覺乘）中，還有祖師的意旨嗎？』藥山禪師回答說：『有。』既然有，達磨（菩提達摩）又來做什麼呢？藥山禪師回答說：『正因為有，所以才來。』這難道不是做得了主宰，轉得歸自己嗎？ 如經書上說：『大通智勝佛（過去佛名），十劫（極長的時間單位）坐在道場，佛法不現前，不得成佛道。』說劫，就是滯留的意思，稱為十成，也叫做斷絕滲漏。只是十道（十使，指貪嗔癡等煩惱）的源頭斷絕了。不忘大果（佛果），所以說守住耽著，名為取次承當，不分貴賤。 不見南泉禪師說：『饒是你學到十成，還比王老師差一線道。』也是很難的事。到這裡必須仔細，才能明白自在。不論天堂地獄餓鬼畜生，但是一切處不改變，原本就是舊時人，只是不走舊時的路。如果有欣喜之心，還是會變成滯留執著。現在的人說個清凈的地方，喜歡說過去的事情。
【English Translation】 English version The solar eclipse was fully prepared. Jia (Zen Master Liangjie) also finished fasting with everyone. Then he said, 'Monks have nothing to do, generally speaking, there is no need to make noise when leaving.' Then he returned to his room, sat upright and passed away. His posthumous title was Zen Master Wuben, and his pagoda was named Huijue. Zen Master Daoquan initially visited Zen Master Liangjie and asked, 'What is the key to liberation?' Zen Master Liangjie replied, 'Smoke rises from the feet of the Ajari (a respectful term for monks).' Zen Master Daoquan immediately understood. After Zen Master Liangjie passed away, everyone invited Zen Master Daoquan to preside over the monastery, and the public was very convinced.
○ Zen Master Benji founded Buddhism in Mount Cao
Zen Master Benji bid farewell to Zen Master Liangjie and then went to Caoxi (now Nanhua Temple in Shaoguan, Guangdong) to pay homage to the pagoda of the Sixth Patriarch Huineng. After that, he returned to Linchuan (now Fuzhou, Jiangxi), where there were beautiful mountains and rivers, so he decided to live there. In order to express his admiration for the Sixth Patriarch Huineng, he named the mountain Mount Cao. Zen Master Benji gave instructions to the public, saying: 'Monks are here, under this line of clothing (referring to the Dharma), they should understand the upward matter (referring to the pursuit of deeper Dharma), and don't take it lightly. If you can clearly undertake and deal with it, you can turn the saints (all Buddhas and Bodhisattvas) behind you, so that you can gain freedom.' If you can't transform, even if you learn 100% (referring to reaching the extreme), you must bow your head behind him (referring to the saints). What big words are you talking about? If you can transform yourself, then when all the rough and heavy realms come, you can be the master.' For example, a monk asked Zen Master Yaoshan, 'In the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), is there still the intention of the patriarch?' Zen Master Yaoshan replied, 'Yes.' Since there is, what is Bodhidharma doing here? Zen Master Yaoshan replied, 'Precisely because there is, that's why he came.' Isn't this being able to be the master and turn it back to yourself? As the scriptures say: 'Mahābhijñā Jñānābhibhū Buddha (name of a past Buddha), sat in the Bodhimanda for ten kalpas (extremely long unit of time), the Buddha Dharma did not appear, and he could not attain Buddhahood.' Saying kalpa means stagnation, called ten percent, also called cutting off leakage. It's just that the source of the ten paths (ten bonds, referring to afflictions such as greed, anger, and ignorance) is cut off. Do not forget the great fruit (Buddha fruit), so it is said that keeping and indulging is called taking on the order, regardless of high or low. Didn't Zen Master Nanquan say: 'Even if you learn 100%, you are still one line behind Teacher Wang.' It is also a difficult thing. Here you must be careful to be clear and free. Regardless of heaven, hell, hungry ghosts, and animals, but everything does not change, it is originally an old person, but does not take the old path. If there is a happy heart, it will still become stagnation and attachment. Nowadays, people talk about a clean place and like to talk about the past.
此病最難治。若是世間粗重事。卻是輕。凈潔病為重。只如佛味祖味。盡為滯著。先師曰。擬心是犯戒。若也得味是破齋。且喚作什麼作味。只是佛味祖味。才有欣心。便是犯戒。祖師出世。亦只為這個。亦不獨為汝。今時莫作等閑。黧奴白牯。修行卻快。不是有禪有道。如汝種種馳求覓佛覓祖。乃至菩提涅槃。幾時休歇成辦乎。皆是生滅心。所以不如黧奴白牯。兀兀無知。不知佛。不知祖。乃至菩提涅槃。及以善惡因果。但饑來吃草。渴來飲水。若能恁么。不愁不成辦。僧問五位君臣旨訣。寂曰。正位即空界。本來無物。偏位即色界。有萬形象。正中偏者。背理就事。偏中正者。舍事入理。兼帶者。冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰。虛玄大道。無著真宗。從上先德。推此一位。最妙最玄。當詳審辨明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合。是兼帶語。問如何是君。曰妙德尊寰宇。高明朗太虛。曰如何是臣。曰靈機宏聖道。真知利群生。曰如何是臣向君。曰不墮諸異趣。凝情望聖容。曰如何是君視臣。曰妙容雖不動。光燭本無偏。曰如何是君臣道合。曰混然無內外。和融上下平。又曰。以君臣偏正言者。不欲犯中。故臣稱君。不敢斥言。是也。此吾法之宗要。乃作偈曰
【現代漢語翻譯】 現代漢語譯本 此病最難醫治。如果是世間粗重的事情，反倒容易解決，清凈潔癖的病就嚴重了。比如執著于佛味、祖味，都成了障礙。先師說：『動念思量就是犯戒，如果貪圖滋味就是破齋。』那麼，（你們）把什麼叫做作味呢？只是因為（你們覺得）佛味、祖味好，才會有欣喜之心，這就是犯戒。祖師出世，也是爲了破除這種執著，不只是爲了你們。現在不要等閒視之。面板黝黑的奴僕和毛色雪白的母牛，修行反而快。不是說他們有什麼禪、有什麼道，而是像你們這樣，種種追逐，覓佛覓祖，乃至追尋菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅），什麼時候才能停止，才能成就呢？這些都是生滅心。所以不如面板黝黑的奴僕和毛色雪白的母牛，懵懵懂懂，什麼都不知道，不知道佛，不知道祖，乃至菩提涅槃，以及善惡因果。只是餓了就吃草，渴了就喝水。如果能這樣，就不愁不能成就。有僧人問五位君臣旨訣的要義，寂（Ji，人名，此處指寂禪師）回答說：『正位即是空界，本來什麼都沒有。偏位即是**，有萬千形象。正中偏，是背離真理而趨向事物。偏中正，是捨棄事物而進入真理。兼帶，是暗合眾緣，不落入各種有，非染非凈，非正非偏。』所以說：『虛玄大道，無著真宗。』從前的先德，推崇這一位，最為微妙玄奧，應當詳細審辨明白。君為正位，臣為偏位。臣向君是偏中正，君視臣是正中偏。君臣道合，是兼帶語。問：『什麼是君？』答：『妙德尊貴覆蓋寰宇，高明照亮太虛。』問：『什麼是臣？』答：『靈機弘揚聖道，真知利益眾生。』問：『什麼是臣向君？』答：『不墮入各種異趣，凝聚心神仰望聖容。』問：『什麼是君視臣？』答：『妙容雖然不動，光芒照耀本無偏頗。』問：『什麼是君臣道合？』答：『渾然一體沒有內外，和諧融洽上下太平。』又說：『用君臣偏正來表達，是不想冒犯中道。所以臣稱君，不敢直接說破，就是這個意思。』這是我法的宗要。於是作偈說：
【English Translation】 English version This illness is the most difficult to cure. If it's a mundane, heavy matter, it's actually light. The illness of excessive cleanliness is severe. For example, being attached to the flavor of Buddha or the flavor of Patriarchs becomes an obstacle. The former master said, 'To contemplate with the mind is to violate the precepts; if you crave the taste, you break the fast.' Then, what do you call 'making taste'? It's just because (you think) the flavor of Buddha and the flavor of Patriarchs are good that you have a joyful heart, and this is violating the precepts. The Patriarchs appeared in the world also to eliminate this attachment, not just for you. Don't take it lightly now. Dark-skinned servants and white cows are quick to cultivate. It's not that they have Zen or the Tao, but like you, chasing after things, seeking Buddha, seeking Patriarchs, and even seeking Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, extinction), when will you stop and accomplish it? These are all minds of arising and ceasing. Therefore, they are not as good as dark-skinned servants and white cows, who are ignorant and don't know anything, don't know Buddha, don't know Patriarchs, and even Bodhi and Nirvana, as well as good and evil causes and effects. They just eat grass when they are hungry and drink water when they are thirsty. If you can be like this, you won't have to worry about not accomplishing it. A monk asked about the essential meaning of the Five Ranks of Sovereign and Minister, and Ji (Ji, a personal name, here referring to Zen Master Ji) replied, 'The Correct Position is the realm of emptiness, where there is originally nothing. The Oblique Position is **, where there are myriad forms. Correct within Oblique is turning away from principle and approaching things. Oblique within Correct is abandoning things and entering principle. Combined, it is secretly responding to all conditions, not falling into various existences, neither defiled nor pure, neither correct nor oblique.' Therefore, it is said, 'The Empty and Mysterious Great Way, the True Sect without attachment.' The former virtuous ones praised this position as the most subtle and profound, and it should be carefully examined and understood. The Sovereign is the Correct Position, and the Minister is the Oblique Position. The Minister facing the Sovereign is Correct within Oblique, and the Sovereign viewing the Minister is Oblique within Correct. The union of Sovereign and Minister is a combined expression. Asked, 'What is the Sovereign?' Answered, 'Wonderful virtue is honored throughout the universe, and high intelligence illuminates the great void.' Asked, 'What is the Minister?' Answered, 'Spiritual opportunity promotes the holy path, and true knowledge benefits all beings.' Asked, 'What is the Minister facing the Sovereign?' Answered, 'Not falling into various different paths, concentrating the mind and gazing at the holy countenance.' Asked, 'What is the Sovereign viewing the Minister?' Answered, 'Although the wonderful countenance does not move, its light illuminates without partiality.' Asked, 'What is the union of Sovereign and Minister?' Answered, 'Completely integrated without inside or outside, harmoniously blending above and below in peace.' It is also said, 'Using the Sovereign and Minister, Oblique and Correct, to express it is to avoid offending the Middle Way. Therefore, the Minister addresses the Sovereign and does not dare to speak directly, that is the meaning.' This is the essence of my Dharma. Therefore, a verse is composed:
。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。僧問。十二時中。如何保任。曰如過蠱毒之鄉水。也不得沾他一滴○義存。與文䆳全奯。自湘入江南。至新吳。山䆳濯足。澗側見菜葉。喜曰。此山必有道人。可沿流尋之存怒曰。汝智眼太濁。他日如何辨人。彼不惜福如此。住山何為。咸通年中。存回閩。登象骨山雪峰創院。玄侶駢集。僧問。和尚見德山。得個甚麼。便休去。曰我空手去。空手歸。上堂。諸上座。望州亭。與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。又云。盡大地撮來。如粟米粒。大拋向面前漆桶。不會。打鼓普請看。
(庚寅)善會禪師開法夾山
善會。廣州廖氏子。自得法船子。遁世幽棲。學者鱗萃。咸通十一年。開席夾山。上堂。有祖以來。時人錯會。相承至今。以佛祖言句。為人師範。若或如此。卻成狂人無智人去。他祇指示汝無法本是道。道無一法。無佛可成。無道可得。無法可取。無法可舍。所以老僧道。目前無法。意在目前。他不是目前法。若向佛祖邊學。此人未具眼在。何故皆屬所依。不得自在。本祇為生死。茫茫識性。無自繇分。千里萬里。求善知識須具
【現代漢語翻譯】 現代漢語譯本：學者首先要認識自己的宗派，不要把真如實相和頑固的空無混淆。要明白，如果執著于精妙的體性，就會被觸動而受傷。力量在於隨緣應機，不依賴任何外在的東西。說出的話要像火一樣，無法被點燃（意指不著相，不被世俗所染）。暗中修行要與古人相同。無身而有事，就能超越歧路；執著于無事無身，最終會落入空無。有僧人問：『十二時辰中，如何保持覺照？』義存禪師回答：『就像經過充滿蠱毒的地區，連那裡的水一滴也不能沾染。』義存禪師與文䆳、全奯從湘地進入江南，到達新吳。文䆳在溪澗邊洗腳，看到水面漂著菜葉，高興地說：『這座山裡一定有修行人，我們可以沿著溪流尋找。』義存禪師生氣地說：『你的智慧之眼太渾濁了，將來怎麼能辨別真偽？他不珍惜福報到這種程度，住在山裡有什麼用？』咸通年間（860-874），義存禪師回到福建，登上象骨山雪峰，建立寺院，吸引了眾多僧人。有僧人問：『和尚您當年在德山那裡，得到了什麼，就離開了？』義存禪師回答：『我空手去，空手回。』義存禪師上堂說法：『各位，望州亭，已經和你們相見了。烏石嶺也和你們相見了。僧堂前也和你們相見了。』又說：『把整個大地都撮起來，像粟米粒那麼大，拋向你們面前的漆桶，如果不會，就打鼓通知大家來看。』 （庚寅年）善會禪師在夾山開法 善會禪師，廣州廖氏之子，自從得到船子德誠禪師的真傳后，就隱居起來，前來求學的人很多。咸通十一年（870），在夾山開壇說法。上堂時說：『自從有祖師以來，世人就錯誤地理解了佛法，一直相傳至今，把佛祖的言語作為教導別人的標準。如果這樣做，就會變成瘋狂的無知之人。佛祖只是指示你們，原本就沒有什麼法，道也沒有一法。沒有佛可以成，沒有道可以得，沒有法可以取，沒有法可以舍。所以老僧我說，眼前沒有法，意念就在眼前。他不是眼前的法。如果向佛祖那裡學習，這個人就沒有開悟。為什麼呢？因為一切都屬於所依賴的，不能自在。本來只是爲了生死大事，茫茫然的識性，沒有自主的成分，所以要千里萬里地去尋找善知識，必須具備...
【English Translation】 English version: Scholars must first recognize their own sect. Do not mix true reality (真際, Zhēnjì) with stubborn emptiness. If you cling to the wonderful and bright essence, you will be touched and hurt. The power lies in adapting to circumstances, not relying on anything external. The words spoken should be like fire, unable to be ignited (meaning not attached to appearances, not contaminated by the world). Secret practice must be the same as the ancients. Without a body but with affairs, one can transcend the crossroads; clinging to no affairs and no body will ultimately fall into emptiness. A monk asked: 'How to maintain awareness in the twelve periods of the day?' Yicun (義存) Zen master replied: 'It's like passing through a region full of poison, not even a drop of the water there can be touched.' Yicun (義存) Zen master, along with Wenchan (文䆳) and Quanhui (全奯), entered Jiangnan from Xiang, arriving at Xinwu. Wenchan (文䆳) washed his feet by a stream and saw vegetable leaves floating on the water, happily saying: 'There must be a practitioner in this mountain, we can follow the stream to find him.' Yicun (義存) Zen master angrily said: 'Your wisdom eye is too turbid, how will you be able to distinguish truth from falsehood in the future? He doesn't cherish blessings to this extent, what's the point of living in the mountain?' During the Xiantong era (咸通, 860-874), Yicun (義存) Zen master returned to Fujian, ascended Elephant Bone Mountain (象骨山) Xuefeng (雪峰), established a monastery, and attracted many monks. A monk asked: 'What did you get from Deshan (德山) that made you leave?' Yicun (義存) Zen master replied: 'I went empty-handed and returned empty-handed.' Yicun (義存) Zen master ascended the hall and said: 'Everyone, Wangzhou Pavilion (望州亭), has already met you. Wushi Ridge (烏石嶺) has also met you. The front of the monks' hall has also met you.' He also said: 'Gather the entire earth, make it as small as a grain of millet, and throw it into the lacquer bucket in front of you. If you don't understand, beat the drum to notify everyone to come and see.' (Gengyin Year) Zen Master Shanhui (善會) Opens the Dharma at Jiashan (夾山) Zen Master Shanhui (善會), son of the Liao family of Guangzhou, after receiving the true transmission from Zen Master Chuanzi Decheng (船子德誠), lived in seclusion, and many people came to seek learning. In the eleventh year of Xiantong (咸通, 870), he opened the Dharma at Jiashan (夾山). When ascending the hall, he said: 'Since the time of the patriarchs, people have misunderstood the Dharma, and it has been passed down to this day, using the words of the Buddhas and patriarchs as the standard for teaching others. If you do this, you will become crazy and ignorant people. The Buddhas only point out to you that there is originally no Dharma, and the Tao has no Dharma. There is no Buddha to become, no Tao to attain, no Dharma to take, and no Dharma to abandon. Therefore, this old monk says that there is no Dharma before your eyes, and the intention is right before your eyes. It is not the Dharma before your eyes. If you learn from the Buddhas, this person has not been enlightened. Why? Because everything belongs to what is relied upon, and one cannot be free. Originally, it was only for the great matter of birth and death, the vast and confused consciousness, without any autonomy, so you must travel thousands of miles to seek a good teacher, and you must possess...
正眼。求脫虛繆之見。定取目前生死。為復實有。為復實無。若有人定得許汝出頭上根之人。言下明道。中下根器。波波浪走。何不向生死中定當取。何處更疑佛祖。替汝生死。有智人笑汝。汝若不會。更聽一頌。勞持生死法。惟向佛邊求。目前迷正理。撥火覓浮漚。僧問。從上立祖意。教意和尚為甚麼言無。曰三年不吃飯。目前無饑人。曰既是無饑人。某甲為甚麼不悟。曰祇為悟迷卻阇黎。復示偈曰。明明無悟法。悟法卻迷人。長舒兩腳睡。無偽亦無真。僧問。撥塵見佛時如何。曰直須揮劍。若不揮劍。漁父棲巢。
(壬辰)慧然禪師開法三聖
慧然。得臨濟正傳。后辭遍游。到處叢林。皆以高賓待之。先造雪峰。后至仰山。山問。汝名甚麼。曰慧寂。曰慧寂是我名。曰我名慧然。山呵呵大笑。一日有官人蔘山。山問。官居何位。曰推官。山豎起拂子曰。還推得這個么。官人無對。山令眾下語。皆不契。時然病在延壽堂山。令侍者去請下語。曰和尚今日有事問。未審有甚麼事。曰再犯不容。山深肯之。一日辭去。山以拄杖拂子付然。然曰。某甲已有師。到德山。才展坐具。山曰。莫展炊巾。這裡無殘羹餿飯。曰縱有也無著處。山便打。然接住棒。推向禪床上。山大笑。然哭蒼天。便下參堂。堂中首座。
【現代漢語翻譯】 現代漢語譯本： 正眼（Zhengyan，指正確的觀察）。請求擺脫虛假錯誤的見解，確定目前生死的存在狀態。是真實存在，還是真實不存在？如果有人能確定，就允許你成為頭頂生根的人，立刻明白道理。中等和下等根器的人，隨波逐流。為什麼不在生死中確定呢？為什麼還要懷疑佛祖，代替你的生死？有智慧的人會嘲笑你。如果你不明白，再聽一首偈語：『徒勞地執持生死之法，只向佛那裡尋求。眼前迷惑了正確的道理，如同撥開火焰尋找水泡。』僧人問：『從上代祖師確立的宗旨，教義，和尚為什麼說沒有？』（慧然禪師）說：『三年不吃飯，眼前沒有飢餓的人。』僧人說：『既然沒有飢餓的人，為什麼我不開悟？』（慧然禪師）說：『只因爲悟性迷惑了你。』又展示偈語說：『明明沒有開悟之法，開悟之法卻迷惑人。舒展開雙腳睡覺，沒有虛偽也沒有真實。』僧人問：『撥開塵土見到佛時如何？』（慧然禪師）說：『直接揮劍。如果不揮劍，漁夫就只能在樹上築巢了。』
（壬辰(1172)年）慧然禪師在三聖寺開法
慧然禪師，得到臨濟（Linji）宗的正傳，後來告辭四處遊歷，各處叢林都以貴賓的禮節對待他。先到雪峰（Xuefeng）寺，後到仰山（Yangshan）寺。仰山（Yangshan）問：『你叫什麼名字？』（慧然禪師）說：『慧寂（Huiji）。』仰山（Yangshan）說：『慧寂（Huiji）是我的名字。』（慧然禪師）說：『我叫慧然（Huiran）。』仰山（Yangshan）哈哈大笑。一天，有官員拜訪仰山（Yangshan），仰山（Yangshan）問：『你擔任什麼官職？』（官員）說：『推官。』仰山（Yangshan）豎起拂塵說：『能推得動這個嗎？』官員無言以對。仰山（Yangshan）讓眾人回答，都不合他的心意。當時慧然（Huiran）禪師生病住在延壽堂，仰山（Yangshan）讓侍者去請他回答。侍者問：『和尚今天有問題要問，不知道有什麼事？』（慧然禪師）說：『再犯不容。』仰山（Yangshan）深深贊同。一天，慧然（Huiran）禪師告辭離開，仰山（Yangshan）把拄杖和拂塵交給慧然（Huiran）禪師。慧然（Huiran）禪師說：『我已經有老師了。』到德山（Deshan）寺，剛展開坐具，德山（Deshan）說：『不要展開炊巾，這裡沒有殘羹餿飯。』（慧然禪師）說：『即使有，也沒有放的地方。』德山（Deshan）就打他。慧然（Huiran）禪師接住棒子，推向禪床。德山（Deshan）大笑。慧然（Huiran）禪師哭喊蒼天，就下到參堂。堂中首座。
【English Translation】 English version: 'Zhengyan' (Right Eye). Seeking to escape from illusory and erroneous views, determine the actual existence of present birth and death. Is it truly existent, or truly non-existent? If someone can determine this, then you may be considered a person whose roots grow from the top of their head, understanding the Way immediately. Those of middle and lower faculties drift along with the waves. Why not determine this within birth and death? Why doubt the Buddhas and Patriarchs, who would take your birth and death upon themselves? Wise people will laugh at you. If you don't understand, listen to another verse: 'Laboriously holding onto the methods of birth and death, only seeking at the side of the Buddha. The present moment is obscured from the correct principle, like searching for a floating bubble by stirring the fire.' A monk asked: 'What is the meaning of the founding patriarchs' establishment, the teaching? Why does the abbot say there is none?' (Huiran Chan Master) said: 'For three years without eating, there is no hungry person before my eyes.' The monk said: 'Since there is no hungry person, why am I not enlightened?' (Huiran Chan Master) said: 'Only because enlightenment has confused you.' He then showed a verse, saying: 'Clearly there is no method of enlightenment, yet the method of enlightenment confuses people. Stretching out both legs to sleep, there is neither falsity nor truth.' A monk asked: 'What is it like when one sees the Buddha by brushing away the dust?' (Huiran Chan Master) said: 'You must directly wield the sword. If you do not wield the sword, the fisherman will nest in the tree.'
In the year Ren Chen (1172), Chan Master Huiran opened the Dharma at Sansheng Temple.
Chan Master Huiran received the correct transmission of the Linji (Rinzai) lineage. Later, he bid farewell and traveled everywhere, and all the monasteries treated him with the respect due to a high-ranking guest. First, he went to Xuefeng (Snow Peak) Monastery, and then to Yangshan (Mount Yang) Monastery. Yangshan (Mount Yang) asked: 'What is your name?' (Chan Master Huiran) said: 'Huiji.' Yangshan (Mount Yang) said: 'Huiji is my name.' (Chan Master Huiran) said: 'My name is Huiran.' Yangshan (Mount Yang) laughed heartily. One day, an official visited Yangshan (Mount Yang). Yangshan (Mount Yang) asked: 'What position do you hold?' The official said: 'Investigating Judge.' Yangshan (Mount Yang) raised his whisk and said: 'Can you investigate this?' The official had no reply. Yangshan (Mount Yang) ordered the assembly to offer answers, but none were satisfactory. At that time, Huiran (Huiran) Chan Master was ill and staying in the Yanshou Hall. Yangshan (Mount Yang) sent an attendant to ask him to offer an answer. The attendant asked: 'The abbot has a question to ask today. I don't know what it is?' (Huiran Chan Master) said: 'No further offenses will be tolerated.' Yangshan (Mount Yang) deeply approved. One day, Huiran (Huiran) Chan Master bid farewell to leave. Yangshan (Mount Yang) gave Huiran (Huiran) Chan Master his staff and whisk. Huiran (Huiran) Chan Master said: 'I already have a teacher.' Arriving at Deshan (Mount Virtue) Monastery, he had just spread out his sitting cloth when Deshan (Mount Virtue) said: 'Do not spread out your cooking cloth. There are no leftovers or stale rice here.' (Huiran Chan Master) said: 'Even if there were, there would be no place to put them.' Deshan (Mount Virtue) then struck him. Huiran (Huiran) Chan Master caught the staff and pushed it towards the meditation bed. Deshan (Mount Virtue) laughed loudly. Huiran (Huiran) Chan Master cried out to the heavens and then went down to the meditation hall. The head seat in the hall.
號踢天泰。問行腳高士。須得本道公驗。作么生是本道公驗。曰道甚麼。泰再問。然打一坐具曰。這漆桶。前後觸忤。多少賢良。泰擬人事。然便過第二座人事。后住三聖。上堂。我逢人即出。出則不為人。便下座。存獎聞之曰。我逢人則不出。出則便為人。
○義存禪師傳法文偃
文偃。嘉興張氏子。生知天縱。落髮受具。侍本師數年。探窮律部。以己事未明。往參道明。明才見來。便閉卻門。偃乃扣門。明曰誰。曰某甲。曰作甚麼。曰己事未明。乞師指示。明開門。一見便閉。偃如是連三日。扣門至第三日。開門。偃乃拶入。明便擒住曰。道道。偃驚。不暇答。明便推出曰。秦時𨍏轢鉆。遂掩門。損偃右足。偃從此悟入。明乃指見雪峰。到莊。見一僧問上座。今日上山去那。曰是。曰寄一則因緣。問堂頭和尚祗是不得道是別人語。上座到山。見和尚上堂。眾才集。便出。握腕立地曰。這老漢項上鐵枷。何不脫卻。僧一依教。峰見這僧與么道。便下座。攔胸把住曰。速道速道。僧無對。峰拓開曰。不是汝語。曰是某甲語。曰侍者將繩棒來。曰是莊上一浙中。上座教某甲來道。曰大眾去莊上。迎取五百人善知識來。偃次日上山。峰才見便曰。因甚得到與么田地。偃乃禮拜。溫研積稔。遂傳宗印。
【現代漢語翻譯】 現代漢語譯本 號踢天泰（時間不詳）。問一位行腳僧：『必須要有本道的通行憑證，什麼是本道的通行憑證？』天泰（時間不詳）禪師說：『說什麼？』然禪師拿起一個坐具就打，說：『這個漆桶，前後觸犯了多少賢良！』天泰（時間不詳）禪師想要有所表示，然禪師就到第二座去了。後來然禪師住在三聖，上堂說法：『我遇到人就出，出了就不為人。』說完就下座了。存獎禪師聽到后說：『我遇到人就不出，出了就為人。』
○ 義存（822-908）禪師傳法給文偃（864-949）
文偃（864-949），嘉興人，姓張，天資聰穎。出家受戒后，侍奉本師數年，深入研究律部。因為自己的事情還沒有明白，就去參訪道明禪師。道明禪師剛看到他來，就把門關上了。文偃（864-949）就敲門。道明禪師問：『誰？』回答說：『某甲。』問：『做什麼？』回答說：『自己的事情還沒有明白，請求師父指示。』道明禪師打開門，一看就又關上了。文偃（864-949）這樣連續了三天。敲門到第三天，道明禪師打開門，文偃（864-949）就擠了進去。道明禪師就抓住他說：『說！說！』文偃（864-949）驚慌，來不及回答。道明禪師就把他推出門外，說：『秦時（公元前221年-公元前207年）的𨍏轢鉆。』於是關上門，損傷了文偃（864-949）的右腳。文偃（864-949）從此開悟。道明禪師就指引他去見雪峰禪師。到了莊上，見到一個僧人問：『上座，今天上山去嗎？』回答說：『是。』說：『寄託一則因緣，問堂頭和尚，只是不能說是別人的話。上座到山上，見到和尚上堂，大眾才聚集，就出來，握著手腕站在地上說：『這老漢項上的鐵枷，為什麼不脫掉？』僧人完全按照教導去做。雪峰禪師見到這個僧人這樣說，就下座，攔胸抓住他說：『快說！快說！』僧人無言以對。雪峰禪師放開他說：『不是你的話。』回答說：『是某甲的話。』說：『侍者，拿繩棒來。』回答說：『是莊上的一個浙中人，上座教某甲來說的。』說：『大眾去莊上，迎接五百人善知識來。』文偃（864-949）第二天上山，雪峰禪師剛見到他就說：『因為什麼到了這樣的田地？』文偃（864-949）就禮拜。經過長時間的溫習研究，於是傳授了宗印。
【English Translation】 English version Zen Master Tiantai (Date unknown) was addressed as 'Number One Kicker'. He questioned a traveling monk, 'One must have an official document of this path. What is the official document of this path?' Zen Master Tiantai (Date unknown) said, 'What are you saying?' Then, Zen Master Ran struck a sitting cushion, saying, 'This lacquer bucket has offended so many virtuous people!' Zen Master Tiantai (Date unknown) intended to make a gesture, but Zen Master Ran went to the second seat. Later, Zen Master Ran resided at Three Saints Temple, ascended the hall, and said, 'When I meet someone, I go out; when I go out, I am not for the person.' Then he descended the seat. Zen Master Cunjang heard this and said, 'When I meet someone, I do not go out; when I go out, I am for the person.'
○ Zen Master Yicun (822-908) Transmits the Dharma to Wenyan (864-949)
Wenyan (864-949), a native of Jiaxing, surnamed Zhang, was born with innate intelligence. After leaving home and receiving the precepts, he served his original teacher for several years, deeply studying the Vinaya Pitaka. Because his own matter was not yet clear, he went to visit Zen Master Daoming. As soon as Zen Master Daoming saw him coming, he closed the door. Wenyan (864-949) knocked on the door. Zen Master Daoming asked, 'Who is it?' He replied, 'This humble one.' Asked, 'What are you doing?' He replied, 'My own matter is not yet clear, I beg the master to instruct me.' Zen Master Daoming opened the door, took one look, and then closed it again. Wenyan (864-949) did this for three consecutive days. On the third day of knocking, Zen Master Daoming opened the door, and Wenyan (864-949) squeezed in. Zen Master Daoming grabbed him and said, 'Speak! Speak!' Wenyan (864-949) was startled and did not have time to answer. Zen Master Daoming pushed him out and said, 'The Qin Dynasty (221 BC - 207 BC) 𨍏轢 drill.' Then he closed the door, injuring Wenyan's (864-949) right foot. Wenyan (864-949) attained enlightenment from this. Zen Master Daoming then directed him to see Zen Master Xuefeng. When he arrived at the village, he saw a monk and asked, 'Venerable Sir, are you going up the mountain today?' He replied, 'Yes.' He said, 'Entrust a cause and condition, ask the abbot of the hall, but do not say it is someone else's words. When the Venerable Sir arrives at the mountain, see the abbot ascending the hall, and when the assembly has gathered, come out, hold his wrist, and stand on the ground, saying, 'Why doesn't this old man take off the iron shackles on his neck?' The monk did exactly as he was taught. When Zen Master Xuefeng saw this monk say this, he descended from the seat, grabbed him by the chest, and said, 'Speak quickly! Speak quickly!' The monk had no reply. Zen Master Xuefeng released him and said, 'These are not your words.' He replied, 'They are this humble one's words.' He said, 'Attendant, bring the rope and stick.' He replied, 'It is a person from Zhejiang in the village, the Venerable Sir taught this humble one to say.' He said, 'The assembly goes to the village to welcome five hundred good advisors.' Wenyan (864-949) went up the mountain the next day. As soon as Zen Master Xuefeng saw him, he said, 'Why have you reached such a state?' Wenyan (864-949) then bowed. After a long period of study and research, he was then transmitted the seal of the school.
(甲午)存獎禪師開法興化
存獎。初在臨濟為侍者。元安來參義玄。玄問。甚處來。曰鑾城來。曰有事相借問得么。曰新戒不會。曰打破大唐國。覓個不會底人。也無。參堂去。獎隨後請問曰。適來新到是成褫他。不成褫他。曰我誰管你。成褫不成褫。曰和尚祇解將死雀就地彈。不解將一轉語蓋覆卻。曰你又作么生。曰請和尚作新到。玄遂曰。新戒不會。曰卻是老僧罪過。曰你語藏鋒。獎擬議。玄便打。至晚玄又曰。我今日問新到。是將死雀就地彈。就窠子里打。及至你出得語。又喝起了向青雲里打。曰草賊大敗。玄便打。后在三聖會裡為首座。常曰。我向南方行腳。一遭拄杖頭。不曾撥著一個會佛法底人。慧然曰。你具甚麼眼。便恁么道。獎便喝。然曰。須是你始得。后大覺聞舉。遂曰。作么生得風吹。到大覺門裡來。獎後到大覺。為院主。一日覺喚院主。我聞你道向南方行腳。一遭拄杖頭。不曾撥著一個會佛法底人。你憑甚麼道理。便與么道。獎便喝。覺便打。獎又喝。覺又打。獎再喝。覺亦打。獎曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。曰這瞎漢來這裡納敗缺。脫下衲衣。痛打一頓。獎于言下。薦得先師。于黃檗處。吃棒底道理。住興化拈香。此一炷香。本為
【現代漢語翻譯】 現代漢語譯本 （甲午年）存獎禪師在興化開法
存獎禪師，最初在臨濟禪師處做侍者。元安禪師來參訪義玄禪師（臨濟義玄）。義玄禪師問：『從哪裡來？』元安禪師回答：『從鑾城來。』義玄禪師說：『有件事想請教可以嗎？』元安禪師說：『新來的僧人，什麼都不懂。』義玄禪師說：『即使打破整個大唐國（618年-907年），也找不到一個什麼都不懂的人。』然後讓元安禪師去參堂。存獎禪師隨後請問義玄禪師說：『剛才那位新來的僧人，是成就了他，還是貶低了他？』義玄禪師說：『我管你成就還是貶低。』存獎禪師說：『和尚只會把死麻雀在地上彈，不會用一句轉語來掩蓋。』義玄禪師說：『那你又會怎麼做呢？』存獎禪師說：『請和尚您來扮演新來的僧人。』義玄禪師於是說：『新來的僧人什麼都不懂。』存獎禪師說：『卻是老僧的罪過。』義玄禪師說：『你說話藏鋒芒。』存獎禪師猶豫不決，義玄禪師便打了他。到了晚上，義玄禪師又說：『我今天問新來的僧人，就像把死麻雀在地上彈，或者在鳥窩裡打。等到你能說出話來，又像喝醉了酒一樣，向青雲里亂打。』存獎禪師說：『草寇大敗。』義玄禪師便打了他。後來，存獎禪師在三聖禪師的禪會上擔任首座，常說：『我向南方行腳，一路上拄著枴杖，不曾遇到一個懂得佛法的人。』慧然禪師說：『你有什麼樣的眼力，竟然這樣說？』存獎禪師便喝斥他。慧然禪師說：『必須是你才行。』後來，大覺禪師聽說了這件事，便說：『怎麼能讓風吹到大覺禪師的門裡來呢？』存獎禪師後來到了大覺禪師處，擔任院主。一天，大覺禪師叫來院主，說：『我聽說你曾說向南方行腳，一路上拄著枴杖，不曾遇到一個懂得佛法的人。你憑什麼道理，竟然這樣說？』存獎禪師便喝斥他。大覺禪師便打他。存獎禪師又喝斥。大覺禪師又打。存獎禪師再次喝斥。大覺禪師也打。存獎禪師說：『我在三聖師兄那裡，學到了一點賓主應對的技巧，都被師兄您給駁倒了。』希望您能給我一個安樂的法門。大覺禪師說：『這個瞎漢來這裡認輸。脫下你的僧衣，痛打一頓。』存獎禪師在言語之下，領悟了先師黃檗禪師處捱打的道理。住持興化寺時，拈香說道：『這一炷香，本來是為』
【English Translation】 English version Chan Master Cunjiang Opens Dharma at Xinghua (Jiawu Year)
Cunjiang was initially a attendant at Linji (Master Linji Yixuan). Yuan'an came to visit Yixuan (Linji Yixuan). Yixuan asked, 'Where do you come from?' He replied, 'From Luancheng.' Yixuan said, 'May I ask you something?' He replied, 'The newly ordained knows nothing.' Yixuan said, 'Even if you break the Great Tang Dynasty (618-907 AD), you won't find someone who knows nothing.' He then told him to go to the meditation hall. Cunjiang followed and asked, 'That newcomer just now, was he being elevated or degraded?' Yixuan said, 'Who am I to care whether you are elevated or degraded?' Cunjiang said, 'The master only knows how to flick a dead sparrow on the ground, but doesn't know how to cover it up with a turning phrase.' Yixuan said, 'Then what would you do?' Cunjiang said, 'Please, Master, act as the newcomer.' Yixuan then said, 'The newly ordained knows nothing.' Cunjiang said, 'It is the old monk's fault.' Yixuan said, 'Your words hide a sharp edge.' Cunjiang hesitated, and Yixuan struck him. In the evening, Yixuan said again, 'Today I asked the newcomer, it's like flicking a dead sparrow on the ground, or hitting it in the nest. By the time you can speak, it's like being drunk and hitting wildly in the blue sky.' Cunjiang said, 'The bandit army is utterly defeated.' Yixuan struck him. Later, Cunjiang served as the head seat in the assembly of Master Sansheng. He often said, 'When I traveled south, I never encountered anyone who understood the Buddha-dharma.' Huiran said, 'What kind of eyes do you have to say such a thing?' Cunjiang then shouted at him. Huiran said, 'It must be you.' Later, Great Master Jue heard of this and said, 'How could the wind blow into the gate of Great Master Jue?' Cunjiang later went to Great Master Jue and became the abbot. One day, Jue called the abbot and said, 'I heard that you said when you traveled south, you never encountered anyone who understood the Buddha-dharma. What reason do you have to say such a thing?' Cunjiang then shouted at him. Jue then struck him. Cunjiang shouted again. Jue struck again. Cunjiang shouted again. Jue also struck. Cunjiang said, 'I learned a bit of the guest-host exchange from my brother Sansheng, but it has all been refuted by you, Master.' I wish you would give me a peaceful Dharma gate. Jue said, 'This blind man comes here to admit defeat. Take off your robe and give you a good beating.' Cunjiang, in his words, understood the reason for being beaten at the place of his former teacher Huangbo. When he resided at Xinghua Temple, he lit incense and said, 'This stick of incense is originally for'
三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。示眾。我聞前廊下也喝。后架里也喝。諸子汝莫盲喝亂喝。直饒喝得興化。向虛空里撲下。來一點氣也無。待我蘇息起來。向汝道未在。何故。我未曾向紫羅帳里撒真珠。興汝諸人去。在胡喝亂喝作么。一日謂克賓維那曰。汝不久為唱導之師。曰不入這保社。曰會了不入。不會了不入。曰總不與么。獎便打曰。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。次日獎自白椎曰。克賓維那法戰不勝。不得吃飯。即便出院。僧問。四面八方來時如何。曰打中間底。僧禮拜。獎曰。昨日赴個村齋中途。遇一陣卒風暴雨。卻向古廟裡。躲避得過。
(乙未)本空參道膺禪師
本空。初游天臺。嘗曰。如有人奪得我機者。即我師矣。尋抵江西。謁道膺。作禮而問曰。二龍爭珠。誰是得者。膺曰。卸卻業身來。與子相見。曰業身已卸。曰珠在甚麼處。空無對。遂投誠入室。時空年始十三○本寂。住曹山。一日有紙衣道者來參。寂問。莫是紙衣道者否。曰不敢。曰如何是紙衣下事。曰一裘才掛體。萬法悉皆如。曰如何是紙衣下用。紙衣近前拱立曰。諾。便脫去。寂笑曰。汝祇解與么去。何不解恁么來。紙衣忽開眼問曰。一靈真性。不假胞胎時如
【現代漢語翻譯】 現代漢語譯本： 三聖師兄（三聖指禪宗僧人，具體是誰需要根據上下文判斷）。三聖於我而言太過孤僻。本以為是大覺師兄（大覺指禪宗僧人，具體是誰需要根據上下文判斷）。大覺於我而言又太過疏遠。不如供養臨濟先師（臨濟義玄，唐(公元867年)代禪宗大師）。 （臨濟）向大眾開示說：『我聽到前廊下有人喝（指大聲叫喊），后廚里也有人喝。你們這些弟子不要盲目地亂喝。即使喝得像興化（興化存獎，唐(公元946年)代禪宗大師）一樣，向虛空中撲倒下去，連一點氣息都沒有。等我甦醒過來，再告訴你們，還不到時候。』為什麼呢？『因為我未曾在紫羅帳里撒真珠（比喻未曾傳授真正的佛法）。』勸你們這些人離開，在這裡胡喝亂喝做什麼？ 有一天，（臨濟）對克賓維那（維那指寺院中負責僧眾事務的僧人）說：『你不久將成為唱導之師（唱導指一種佛教的宣講形式）。』克賓說：『我不加入這個保社（保社指一種民間互助組織，這裡指不參與某種團體）。』（臨濟）說：『會了不加入，不會了也不加入。』克賓說：『總不是這樣。』臨濟便打了他，說：『克賓維那，法戰不勝（法戰指佛教辯論），罰錢五貫（貫指古代的貨幣單位），設一堂齋飯。』 第二天，臨濟自己敲椎（椎指敲擊的器具，用於召集僧眾）說：『克賓維那法戰不勝，不得吃飯。』隨即離開了寺院。 有僧人問：『四面八方來時如何？』（臨濟）說：『打中間的。』僧人禮拜。臨濟說：『昨天去一個村裡應齋，中途遇到一陣狂風暴雨，幸好在古廟裡躲避過去了。』
（乙未年）本空參拜道膺禪師（道膺，唐(公元902年)代禪宗大師） 本空，最初遊歷天臺山，曾說：『如果有人能奪得我的機鋒，就是我的老師了。』後來到了江西，拜見道膺，行禮后問道：『二龍爭珠，誰是得者？』道膺說：『卸卻業身來，與子相見。』（本空）說：『業身已卸。』（道膺）說：『珠在什麼地方？』本空無言以對，於是誠心拜入道膺門下。 當時本空年齡十三歲。本寂（洞山良價，唐(公元869年)代禪宗大師），住在曹山。有一天，有位身穿紙衣的道者來參拜。（本寂）問：『莫非是紙衣道者嗎？』（道者）說：『不敢當。』（本寂）問：『如何是紙衣下的事？』（道者）說：『一裘才掛體，萬法悉皆如。』（本寂）問：『如何是紙衣下的用？』紙衣走上前拱手站立，說：『諾。』便脫去了紙衣。（本寂）笑著說：『你只懂得這樣去，為什麼不懂得這樣來？』紙衣忽然睜開眼睛問道：『一靈真性，不假胞胎時如何？』
【English Translation】 English version: Venerable Brother Sansheng (Sansheng refers to a Chan Buddhist monk, whose specific identity needs to be determined based on the context). Sansheng is too solitary for me. I originally thought of Venerable Brother Dajue (Dajue refers to a Chan Buddhist monk, whose specific identity needs to be determined based on the context). Dajue is too distant for me. It's better to make offerings to the late Master Linji (Linji Yixuan, a Chan master of the Tang Dynasty (867 AD)). (Linji) addressed the assembly, saying: 'I heard shouting in the front corridor and shouting in the back kitchen. You disciples, do not blindly shout randomly. Even if you shout like Xinghua (Xinghua Cunjiang, a Chan master of the Tang Dynasty (946 AD)), collapsing into the void, without even a breath of air. When I recover, I will tell you, it's not yet time.' Why? 'Because I have not scattered real pearls in the purple silk tent (a metaphor for not having transmitted the true Dharma).' I advise you all to leave, what are you doing here shouting randomly? One day, (Linji) said to the monastic supervisor Kebin: 'You will soon become a teacher of chanting (chanting refers to a form of Buddhist preaching).' Kebin said: 'I will not join this bao she (bao she refers to a folk mutual aid organization, here meaning not participating in a certain group).' (Linji) said: 'You will not join if you understand, and you will not join if you don't understand.' Kebin said: 'It's not always like that.' Linji then struck him, saying: 'Monastic supervisor Kebin, you have lost the Dharma battle (Dharma battle refers to Buddhist debate), fined five strings of cash (string refers to an ancient unit of currency), and provide a vegetarian meal for the assembly.' The next day, Linji himself struck the gavel (gavel refers to a tool for striking, used to summon the assembly) saying: 'Monastic supervisor Kebin has lost the Dharma battle and is not allowed to eat.' Then he left the monastery. A monk asked: 'What about when they come from all directions?' (Linji) said: 'Strike the one in the middle.' The monk bowed. Linji said: 'Yesterday I went to a village for a vegetarian meal, and on the way I encountered a sudden wind and rain, and fortunately I took shelter in an ancient temple.'
(Year Yiwei) Benkong visited Chan Master Daoying (Daoying, a Chan master of the Tang Dynasty (902 AD)) Benkong, initially traveling to Mount Tiantai, once said: 'If someone can seize my quick wit, that will be my teacher.' Later he went to Jiangxi and visited Daoying, bowed and asked: 'Two dragons are fighting for a pearl, who is the winner?' Daoying said: 'Shed your karmic body and come to see me.' (Benkong) said: 'The karmic body has been shed.' (Daoying) said: 'Where is the pearl?' Benkong was speechless, so he sincerely entered Daoying's school. At that time, Benkong was thirteen years old. Benji (Dongshan Liangjie, a Chan master of the Tang Dynasty (869 AD)), lived in Caoshan. One day, a Daoist wearing paper clothes came to visit. (Benji) asked: 'Are you the paper-clothed Daoist?' (The Daoist) said: 'I dare not claim to be.' (Benji) asked: 'What is the matter under the paper clothes?' (The Daoist) said: 'A robe just covers the body, all dharmas are as they are.' (Benji) asked: 'What is the function under the paper clothes?' The paper-clothed Daoist stepped forward, clasped his hands, and said: 'Yes.' Then he took off the paper clothes. (Benji) smiled and said: 'You only know how to go like this, why don't you know how to come like this?' The paper-clothed Daoist suddenly opened his eyes and asked: 'What about the one true nature, when it does not rely on the womb?'
何。曰未是妙。曰如何是妙。曰不借借。紙衣退坐。堂中而化。寂示偈曰。覺性圓明無相身。莫將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沉前境。識鑒多端喪本真。如是句中全曉會。瞭然無事昔時人。
(丙申)師備禪師開法玄沙
師備。閩縣謝氏子。父以漁為業。因夜泛船墮水。備鼓棹而救。見水中月。乃云。先達有言。一切諸法皆如水月。若父存與其同殺。只益三途之苦。今既不可救。莫若舍緣出家報父恩也。於是斷髮受具。芒鞋布衲。食才接氣。宴坐終日。與義存親近。存以其苦行。呼為頭陀。嘗攜囊出嶺。擬欲遍參。忽到險峻之處。筑著腳指血流痛楚。嘆曰。是身非有。痛從何來。是身是苦。畢竟無生。休休。遂不出嶺。依存咨決心要。一日存召曰。備頭陀何不遍參去。曰達磨不來東土。二祖不往西天。存然之。稱曰備頭陀再來人也。后忽夢父來謝曰。荷子出家。我得生天。故來報汝。存登象骨山。備入室。又閱楞嚴。發明心地。自是應機敏捷。與修多羅冥契。諸方玄學。有所未決。必從之請益。一日辭存曰。啟和尚人人自繇自在。師備如今下山去。曰是誰與么道。曰是和尚與么道。曰汝作么生。曰不自繇自在。曰知。自是結屋。玄沙眾相尋而至。遂成叢林。上堂佛道閑曠無
{ "translations": [ "現代漢語譯本：", "問：什麼是妙？回答說：還不是妙。問：如何才是妙？回答說：不借借。紙衣退坐，在堂中圓寂火化。寂示偈語說：覺悟的本性圓滿光明，沒有具體的形相，不要用片面的認知去妄加分別親疏。念頭稍有差異，就會使玄妙的本體變得昏昧；心意稍有偏差，就不能與真理為伴。情感執著于萬法，沉溺於眼前的境界；意識的分別鑑別越多，就越會喪失本真的自我。如果能完全領悟這些話的含義，就會明白一切都瞭然無事，迴歸到最初的本真狀態。", "", "（丙申年（816年））師備禪師在玄沙開法", "", "師備，是閩縣謝氏的兒子。他的父親以打魚為生。一次夜裡劃船不小心掉進水裡，師備劃船去救他。看到水中的月亮，於是說：『先賢曾經說過，一切諸法都如水中的月亮一樣虛幻不實。如果父親還活著，和他一起殺生，只會增加三途（地獄、餓鬼、畜生）的痛苦。現在既然已經無法救他，不如捨棄世俗的緣分出家，來報答父親的恩情。』於是他剃度受戒，穿著粗布衣裳，每天只吃一點維持生命的食物，整天靜坐。他和義存禪師關係親近，義存禪師因為他刻苦修行，稱他為頭陀（苦行僧）。他曾經帶著行囊出山，打算四處參學。忽然走到一個險峻的地方，腳趾被石頭硌破，血流不止，非常疼痛。他感嘆道：『這個身體並非真實存在，疼痛從哪裡來呢？這個身體是痛苦的根源，終究是沒有生滅的。』於是決定不再出山。他向義存禪師請教修行的要訣。一天，義存禪師叫他來說：『備頭陀為什麼不去四處參學呢？』他回答說：『達磨祖師沒有來東土，二祖慧可也沒有去西天。』義存禪師聽后表示贊同，稱讚他說：『備頭陀是再來人啊！』後來師備忽然夢見父親來感謝他說：『多虧你出家修行，我才能得以昇天，所以特來報答你。』義存禪師登上象骨山，師備進入他的禪房，又閱讀《楞嚴經》，從而開悟了心地。從此以後，他應機說法非常敏捷，與佛經的教義完全吻合。各地的玄學之士，如果有什麼疑難問題無法解決，一定會向他請教。一天，師備向義存禪師辭行說：『啟稟和尚，人人本來都是自由自在的，師備現在要下山去了。』義存禪師問：『是誰這樣說的？』師備回答說：『是和尚您這樣說的。』義存禪師問：『你打算怎麼做？』師備回答說：『不自由也不自在。』義存禪師說：『知道了。』之後師備就結廬而居，玄沙的僧眾紛紛前來拜訪，於是形成了一座叢林。師備上堂說法，說佛道是閒適曠達的，沒有……" , "english_translations": [ "English version:", "Question: What is '妙' (miào, wonderful)? Answer: It is not yet '妙' (miào, wonderful). Question: What then is '妙' (miào, wonderful)? Answer: Not borrowing from borrowing. He then retreated and sat in his paper robe, and passed away in the hall, undergoing cremation. His death verse stated: 'The nature of awakening is perfectly clear and without form. Do not use knowledge and views to falsely distinguish between closeness and distance. A slight difference in thought obscures the profound essence. A deviation in mind is not aligned with the Tao. Emotional attachment to myriad dharmas sinks into the realm of the present. Excessive discrimination and judgment lose the original truth. If one fully understands these words, one will realize that everything is clear and without incident, returning to the person of old.'", "", "(Bingshen Year (816 AD)) Zen Master Shibei opened the Dharma at Xuansha", "", "Shibei was the son of the Xie family of Min County. His father was a fisherman. One night, he accidentally fell into the water while boating. Shibei rowed to save him. Seeing the moon in the water, he said: 'The sages of the past have said that all dharmas are like the moon in the water, illusory and unreal. If my father were still alive, killing living beings with him would only increase the suffering of the three paths (hell, hungry ghosts, animals). Now that he cannot be saved, it is better to renounce worldly ties and become a monk to repay my father's kindness.' So he shaved his head and received the precepts, wearing coarse cloth and eating only enough to sustain life, spending his days in meditation. He was close to Zen Master Yicun, who called him '頭陀' (tóu tuó, ascetic) because of his austere practices. He once carried his bag out of the mountains, intending to travel and study everywhere. Suddenly, he came to a dangerous place, and his toe was cut by a rock, causing blood to flow and great pain. He sighed: 'This body is not real, where does the pain come from? This body is the source of suffering, ultimately without birth or death.' So he decided not to leave the mountains. He asked Zen Master Yicun for the key to cultivation. One day, Zen Master Yicun called him and said: 'Ascetic Shibei, why don't you go and study everywhere?' He replied: 'Bodhidharma did not come to the Eastern Land, and the Second Patriarch Huike did not go to the Western Heaven.' Zen Master Yicun agreed and praised him, saying: 'Ascetic Shibei is a reborn person!' Later, Shibei suddenly dreamed that his father came to thank him, saying: 'Thanks to your monastic practice, I was able to ascend to heaven, so I came to repay you.' Zen Master Yicun ascended Elephant Bone Mountain, and Shibei entered his meditation room, and also read the '楞嚴經' (Léngyán Jīng, Shurangama Sutra), thereby awakening his mind. From then on, he was very quick to respond to opportunities and expound the Dharma, and his teachings were completely in line with the teachings of the Buddhist scriptures. If the scholars of metaphysics in various places had any difficult problems that could not be solved, they would definitely ask him for advice. One day, Shibei bid farewell to Zen Master Yicun and said: 'Reporting to the Abbot, everyone is originally free and at ease, and Shibei is now going down the mountain.' Zen Master Yicun asked: 'Who said that?' Shibei replied: 'You, Abbot, said that.' Zen Master Yicun asked: 'What do you intend to do?' Shibei replied: 'Neither free nor at ease.' Zen Master Yicun said: 'I understand.' After that, Shibei built a hut and lived there, and the monks of Xuansha came to visit one after another, thus forming a monastery. Shibei ascended the hall to preach the Dharma, saying that the Buddha's path is leisurely and broad, without..." ] }
有程涂。無門為解脫之門。無意作道人之意。不在三際。故不可升沉。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜雙收。顢頇佛性。必須對塵對境。如枯木寒灰。臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不借他力。師子游行。豈求伴侶。九霄絕翳。何用穿通。一段光明。未曾昏昧。夫佛出世者。元無出入。蓋名相無體。道本如如。法爾天真。不同修證。祇要虛閑不昧。作用不涉。塵泥箇中。若纖毫不盡。即為魔王眷屬。句前句后。是學人難處。所以道一句當機。八萬法門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登玄。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽戰。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說而顯道。釋梵絕聽而雨花。若與么現前。更疑何事。沒棲泊處離去來。今
限約不得。心思路絕。不因莊嚴。本來清凈。動用語笑。隨處明瞭。更無欠少。古德云。情存聖量。猶落法塵。已見未忘。還成滲漏。不可道持齋持戒。長坐不臥。住意觀空。凝神入定。便當去也。有甚麼交涉。西天外道。入得八萬劫定。劫數滿后。不免輪迴。蓋為道眼不明。生死根源不破。夫出家兒即不然。不可同他外道也。如今甚麼處不是汝。甚麼處不分明。甚麼處不露現。何不與么會去。如實未有發明。切須在急時中。忘餐失𥨊。似救頭然。如喪身命。冥心自救。放舍閑緣。歇卻心識。方有少許相親。若不如是。明朝後日。盡被識情帶將去。有甚麼自繇分。又諸行無常。是生滅法。世間難信之法。具大根器。方能明達。今生若徹。萬劫亦然。古德云。直向今生須了卻。誰能累劫受餘殃。又曰。玄沙游徑別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌。無言切要詞。會我最後句。出世少人知○志勤。福州人。參懶安。因見桃花悟道。安囑曰。從緣悟達。永無退失。善自護持。久之歸福州。因到玄沙看師備。備曰。那裡何似這裡。曰也只是桑梓。別無他故。曰在也無。曰常然。曰何不道。曰有甚難。曰便請。曰三十年來尋劍客。幾回葉落幾抽枝。自從一見桃花后。直至如今更不疑。曰甚生桑梓之能。曰向道
固非外物。曰如是。曰不敢。曰諦當甚諦當。敢保老兄未徹在。曰和尚還徹。也未。曰與么始得。曰亙古亙今。曰甚好。備遂作偈曰。三十年來只如常。幾回落葉放毫光。自此一出雲霄外。體性圓音應法王。住靈云。上堂。諸仁者所有長短。盡至不常。且觀四時草木。葉落花開。何況塵劫來。天人七趣。地水火風。成壞輪轉。因果將盡。三惡道苦。毛髮不曾添減。惟根蒂神識。常存上根者。遇善友伸明。當處解脫。便是道場。中下愚癡不能覺照。沉迷三界。流轉生死。釋尊為伊天上人間。設教證明。顯發智道。汝等還會么。僧問。如何得出離生死。勤曰。青山元不動。浮雲任去來。
(丁酉)睦州道明禪師入寂(黃檗運法嗣)
道明。住睦州。示眾。汝等諸人。還得個入頭處。也未。若未得個入頭處。須覓個入頭處。若得個入頭處已后。不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。曰早是孤負我了也。尋常見衲僧來。即閉門。或見講僧。乃召曰座主。主應諾。明曰。擔板漢。上堂裂開也在我。捏聚也在我。時有僧問。如何是裂開。曰三九二十七菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰某甲不與么道。曰盞子撲落地。碟子成七片。曰如何是捏聚。明乃斂手而坐。一日昇坐曰
【現代漢語翻譯】 現代漢語譯本 本來就不是外物。』（學人）說：『是這樣。』（備禪師）說：『不敢茍同。』（學人）說：『非常正確，非常正確。』（備禪師）說：『恐怕老兄你還沒有完全領悟。』（學人）說：『和尚您完全領悟了嗎？』（備禪師）說：『這樣才行。』（學人）說：『亙古亙今都是如此。』（備禪師）說：『很好。』備禪師於是作偈說：『三十年來只如常，幾回落葉放毫光。自此一出雲霄外，體性圓音應法王。』 （勤禪師）住在靈云，上堂說法。諸位仁者，所有長處和短處，最終都會歸於無常。且看四季的草木，葉落花開。何況從塵劫以來，天人七趣，地水火風，成壞輪轉，因果終將耗盡。三惡道的苦難，毛髮不曾增減。只有根蒂神識，常存不滅。上根器的人，遇到善友開導，當下就能解脫，那就是道場。中下愚癡的人不能覺悟，沉迷於三界，流轉于生死。釋尊（釋迦摩尼佛的尊稱）爲了他們，在天上人間，設教證明，顯發智慧之道。你們會了嗎？有僧人問：『如何才能出離生死？』勤禪師說：『青山元不動，浮雲任去來。』 （丁酉年(公元877年)）睦州道明禪師圓寂（黃檗運（黃檗希運）禪師的法嗣） 道明禪師，住在睦州，向大眾開示：『你們這些人，有沒有找到入門的地方？如果還沒有找到入門的地方，就要尋找入門的地方。如果已經找到了入門的地方，就不要辜負老僧。』當時有僧人出來禮拜說：『我終究不敢辜負和尚。』（道明禪師）說：『你早就辜負我了。』（道明禪師）經常看到衲僧來，就關上門。或者見到講經的僧人，就召喚說：『座主。』座主應諾。（道明禪師）說：『擔板漢。』上堂說法：『裂開也在我，捏聚也在我。』當時有僧人問：『如何是裂開？』（道明禪師）說：『三九二十七，菩提（覺悟）涅槃（寂滅），真如（事物的本性）解脫（脫離束縛），即心即佛。我且這麼說，你又怎麼說？』（僧人）說：『我不這麼說。』（道明禪師）說：『盞子撲落地，碟子成七片。』（僧人）問：『如何是捏聚？』道明禪師於是斂手而坐。一日昇座說：
【English Translation】 English version 『It is inherently not an external object.』 (The student) said: 『It is so.』 (Zen Master Bei) said: 『I dare not agree.』 (The student) said: 『Very correct, very correct.』 (Zen Master Bei) said: 『I am afraid you have not fully understood.』 (The student) said: 『Has the abbot fully understood?』 (Zen Master Bei) said: 『That's how it should be.』 (The student) said: 『It has been like this from ancient times to the present.』 (Zen Master Bei) said: 『Very good.』 Zen Master Bei then composed a verse saying: 『For thirty years, it has been just as usual, how many times have fallen leaves released light. From now on, soaring beyond the clouds, the essence of the nature responds to the Dharma King.』 (Zen Master Qin) lived in Lingyun, giving a Dharma talk in the hall. All of you, virtuous ones, all strengths and weaknesses will eventually return to impermanence. Look at the grass and trees of the four seasons, leaves falling and flowers blooming. Moreover, since the kalpas of dust, the seven realms of gods and humans, earth, water, fire, and wind, formation and destruction revolve, and karma will eventually be exhausted. The suffering of the three evil paths, not a hair has been added or subtracted. Only the root and the divine consciousness remain constant and imperishable. Those with superior roots, encountering a good friend to enlighten them, can be liberated on the spot, and that is the Bodhimanda (place of enlightenment). Those with mediocre and inferior ignorance cannot awaken, indulging in the three realms, flowing in birth and death. Shakyamuni (the honored name of Sakyamuni Buddha) for them, in heaven and earth, established teachings to prove and reveal the path of wisdom. Do you understand? A monk asked: 『How can one escape from birth and death?』 Zen Master Qin said: 『The green mountains remain still, the floating clouds come and go as they please.』 (In the year of Dingyou (877 AD), Zen Master Daoming of Muzhou passed away (Dharma successor of Zen Master Huangbo Yun (Huangbo Xiyun)) Zen Master Daoming, residing in Muzhou, instructed the assembly: 『Have you all found a place to enter? If you have not found a place to enter, you must seek a place to enter. If you have already found a place to enter, do not let down the old monk.』 At that time, a monk came out to bow and said: 『I will never dare to let down the abbot.』 (Zen Master Daoming) said: 『You have already let me down.』 (Zen Master Daoming) often closed the door when he saw monks coming. Or when he saw a sutra lecturing monk, he would summon him and say: 『Seat Master.』 The Seat Master would respond. (Zen Master Daoming) said: 『Board-carrying man.』 Giving a Dharma talk in the hall: 『Splitting open is also in me, gathering together is also in me.』 At that time, a monk asked: 『What is splitting open?』 (Zen Master Daoming) said: 『Three nine is twenty-seven, Bodhi (enlightenment), Nirvana (extinction), Suchness (the nature of things), Liberation (freedom from bondage), that is, mind is Buddha. I will say it like this for now, how do you say it?』 (The monk) said: 『I do not say it like this.』 (Zen Master Daoming) said: 『The cup falls to the ground, the plate breaks into seven pieces.』 (The monk) asked: 『What is gathering together?』 Zen Master Daoming then folded his hands and sat down. One day, ascending the seat, he said:
。首座𠰚曰在。寺主𠰚。曰在。維那𠰚曰在。曰三段不同今當第一。向下文長。付在來日。下座。又示眾。大事未明。如喪考妣。大事既明。如喪考妣。是年臨終。召門人曰。此處緣息。吾當逝矣。乃跏趺而寂。火焚。舍利如雨。收靈骨建塔。壽九十八。臘七十六○陳操尚書。參道明得悟。一日操問明曰。和尚看甚麼經。曰金剛經。曰六朝翻譯。此當第幾。明舉經曰。一切有為法。如夢幻泡影。一日齋僧次。拈起糊餅。問曰。江西湖南。還有這個么。曰尚書適來吃什麼。曰敲鐘謝響。又一日齋僧次。躬行餅。僧展手接。操乃縮手。僧無語。操曰。果然果然。一日與僚屬登樓。望見數僧來。一官人曰。來者總是行腳。禪僧曰不是。曰焉知不是。曰待近來與你勘過。僧至樓前。操驀召曰上座。僧皆回首。操謂諸官曰。不通道。惟有云門一人。他勘不得。參見睦州來。
(戊戌)本空謁善會禪師
本空。得法道膺。后四年到夾山。才入門見維那。維那曰。此間不著後生。曰某甲不求掛搭。暫來禮謁和尚。維那白善會。會許相見。空未升階。會便問。甚處來。曰云居來。曰即今在甚處。曰在夾山頂𩕳上。曰老僧行年在坎。五鬼臨身。空擬上階。會曰。三道寶階。從何而上。曰三道寶階。曲為今時。向上一路。請師
直指。會便揖。空乃上階禮拜。會問。阇黎與甚麼人同行。曰木上座。曰何不來相看老僧。曰和尚看他有分。曰在甚麼處。曰在堂中。會便同空下到堂中。空遂取拄杖。擲在會面前。會曰。莫從天臺得否。曰非五嶽之所生。曰莫從須彌得否。曰月宮亦不逢。曰恁么則從人得也。曰自己尚是冤家。從人得堪作甚麼。曰冷灰里有一粒豆子爆。乃喚維那。令明窗下安排著。空曰。未審明窗還解語。也無。曰待明窗解語。即向汝道。會到來日。上堂。問昨日新到。在甚麼處。空乃出應諾。會曰。子未到云居已前。在甚麼處。曰天臺國清。曰吾聞天臺有潺潺之瀑。淥淥之波。謝子遠來。此意如何。曰久居巖谷。不掛松羅。曰此猶是春意秋意。又作么生。空乃良久。會曰。看君祇是撐船漢。終歸不是弄潮人。來日普請次。維那令空送茶。空曰。某甲為佛法來。不為送茶來。維那曰。奉和尚處分。曰和尚尊命即得。乃將茶去作務處。搖茶甌作聲。會回顧空曰。釅茶三五碗。意在钁頭邊。曰瓶有傾茶勢。籃中幾個甌。曰瓶有傾茶勢。籃中無一甌。便傾茶行之時。大眾皆舉目。空曰。大眾鶴望請師一言。會曰。路逢死蛇莫打殺。無底籃子盛將歸。曰手執夜明符。幾個知天曉。曰大眾有人。也歸去來歸去來。遂住。普請歸院。眾皆仰嘆。空
【現代漢語翻譯】 現代漢語譯本： 直指（直接指出）。會便作揖。空（人名）於是走上臺階禮拜。會（人名）問：『阇黎（梵語，意為出家人）與什麼人同行？』空說：『木上座（人名）。』會說：『為何不來看望老僧？』空說：『和尚看他有緣分。』會說：『他在什麼地方？』空說：『在堂中。』會便同空下到堂中。空於是拿起拄杖，扔在會面前。會說：『莫非是從天臺山得來的？』空說：『不是五嶽所生。』會說：『莫非是從須彌山得來的？』空說：『月宮也遇不到。』會說：『這樣說來是從人那裡得來的了？』空說：『自己尚且是冤家，從人那裡得來能做什麼？』會說：『冷灰里有一粒豆子爆開。』於是叫來維那（寺院中的職務），令其在明亮的窗下安排他住下。空說：『不知明窗是否也解人語？』會說：『等明窗解語時，就告訴你。』會到第二天，上堂說法，問：『昨天新來的，在什麼地方？』空於是出來應答。會說：『你未到云居山（地名）之前，在什麼地方？』空說：『天臺國清寺（寺名）。』會說：『我聽說天臺山有潺潺的瀑布，碧綠的波濤，感謝你遠道而來，此意如何？』空說：『久居巖谷，不掛松蘿。』會說：『這還是春意秋意，又該如何？』空於是沉默良久。會說：『我看你只是撐船的漢子，終究不是弄潮的人。』到第二天普請（寺院集體勞作）時，維那令空送茶。空說：『我為佛法而來，不是為送茶而來。』維那說：『這是和尚的吩咐。』空說：『和尚的命令就聽從。』於是拿著茶去作務處，搖動茶甌發出聲響。會回頭看空說：『濃茶三五碗，意在鋤頭邊。』空說：『瓶有傾茶的姿勢，籃中有幾個茶甌？』會說：『瓶有傾茶的姿勢，籃中沒有一個茶甌。』便在傾茶行走的時候，大眾都舉目觀看。空說：『大眾像鶴一樣張望，請師父說一句。』會說：『路遇死蛇莫打殺，用無底的籃子盛著拿回去。』空說：『手執夜明符（比喻佛法），有幾個人知道天亮？』會說：『大眾有人，也該回去來，該回去來。』於是停止。普請結束回到寺院，眾人都仰慕讚歎空。
【English Translation】 English version: Directly point out. Hui (name of a person) then bowed. Kong (name of a person) then went up the steps to pay respects. Hui asked: 'Shamen (Sanskrit word, meaning monk) who are you traveling with?' Kong said: 'Monk Mu (name of a person).' Hui said: 'Why didn't he come to see this old monk?' Kong said: 'The Abbot has affinity with him.' Hui said: 'Where is he?' Kong said: 'In the hall.' Hui then went down to the hall with Kong. Kong then took his staff and threw it in front of Hui. Hui said: 'Could it be from Mount Tiantai?' Kong said: 'Not born of the Five Sacred Mountains.' Hui said: 'Could it be from Mount Sumeru?' Kong said: 'Not even encountered in the Moon Palace.' Hui said: 'In that case, it was obtained from a person?' Kong said: 'Even oneself is an enemy, what can be done with something obtained from a person?' Hui said: 'A bean bursts open in cold ashes.' Then he called the director and ordered him to arrange for him to stay under the bright window. Kong said: 'I wonder if the bright window can also understand human speech?' Hui said: 'When the bright window can understand speech, I will tell you.' The next day, Hui ascended the hall to preach, asking: 'Where is the newcomer from yesterday?' Kong then came out to answer. Hui said: 'Before you came to Yunju Mountain (name of a place), where were you?' Kong said: 'Guoqing Temple (name of a temple) in Tiantai.' Hui said: 'I heard that Tiantai Mountain has gurgling waterfalls and emerald green waves. Thank you for coming from afar, what is the meaning of this?' Kong said: 'Having lived in rocky valleys for a long time, I do not hang pine and vine.' Hui said: 'This is still the meaning of spring and autumn, what else?' Kong was silent for a long time. Hui said: 'I see you are just a boatman, after all, not a tide player.' The next day, during the general labor (collective labor in the temple), the director ordered Kong to deliver tea. Kong said: 'I came for the Dharma, not to deliver tea.' The director said: 'This is the Abbot's order.' Kong said: 'I will obey the Abbot's order.' Then he took the tea to the work area, shaking the tea bowl to make a sound. Hui looked back at Kong and said: 'Three or five bowls of strong tea, the intention is at the hoe.' Kong said: 'The bottle has the posture of pouring tea, how many bowls are in the basket?' Hui said: 'The bottle has the posture of pouring tea, there is not a single bowl in the basket.' Then, while pouring tea and walking, the crowd all raised their eyes to watch. Kong said: 'The crowd looks like cranes, please say a word, Master.' Hui said: 'If you meet a dead snake on the road, do not kill it, carry it back in a bottomless basket.' Kong said: 'Holding the night-shining talisman (metaphor for the Dharma), how many people know the dawn?' Hui said: 'Someone in the crowd, should also go back, should go back.' Then he stopped. After the general labor ended and returned to the temple, everyone admired and praised Kong.
后住杭州佛日○稽山章。亦道膺嗣。嘗在投子。作柴頭。一日與大同喫茶次。同曰。森羅萬象總在里許。章乃潑卻茶。曰森羅萬象在甚麼處。同曰。可惜一碗茶。章后謁義存。存問。莫是章柴頭么。章乃作輪椎勢。存深肯之○慧棱。鹽官孫氏子。年十二出家受具。歷參禪院。初問志勤。如何是佛法大意。曰驢事未去。馬事到來。棱不契參義存。舉前語。存曰。汝豈不是杭州人。曰某甲豈不知是杭州人。存舉似師備。備曰。恐他因緣不在和尚處。教向下來。某向他說。棱到備處。舉前話。備曰。你是棱道者。作么生不會。曰不知靈云與么道意作么生。曰只是棱道者不可外覓。曰和尚作么生。與么說。某名不可不識。乞和尚說道理。曰你是兩浙人。我是福州人。作么生不會。曰實不會。乞和尚說破。曰我豈不是向你說也。曰某甲特地來。乞和尚說。莫與么相弄。曰你聞鼓聲。也無。曰某不可不識鼓聲也。曰若聞鼓聲即是你。曰不會。曰且吃粥去了便來。棱吃粥了便上。曰乞和尚說破。曰不是吃粥了也。曰乞和尚說破。莫相弄某甲。且辭歸去。曰你來時。從那裡路來。曰大目路來。曰你去也從大目路去。作么生說相弄。
(庚子)子湖利蹤禪師入寂(南泉愿法嗣)
利蹤。住子湖巖。示眾。諸法蕩蕩。何絆何拘
。汝等於中自生難易。心源一統。綿亙十方。上上根人。自然明白。歷歷分明。無有不是。只少個丈夫之志。致見如斯。疲勞欲得。易會么。自古及今。未有一個凡夫。聖人出現汝前。亦無有一善語惡語。到汝分上。為甚麼。故為善。善無形。為惡。惡無相。既已無我。把甚麼為善惡。立那個是凡聖。汝信否。還保任否。有甚麼迴避處。恰似日中逃影。還逃得么。廣明元年。無疾而逝。初子湖山下有陶家。無子。夫婦日夕焚禱。蹤一日過。而問曰。爾何所祈。陶告之故。蹤曰。汝施我竹。我施汝子。陶遂施竹。其夕感異夢。隨舉一男。眾因號神力禪師。
(辛丑)文喜禪師住仁王
文喜。自得法慧寂。依止七年。回浙西。止千頃山。築室而居。會巢𡨥之亂。避地湖州。住仁王院○善會。住夾山。中和元年十一月七日。將示寂。召主事僧曰。吾與眾僧。話道累歲。佛法深旨。各應自知。吾今幻質。時盡即去。汝等善保護。如吾在日。勿得雷同世人。輒生惆悵。言訖奄然而逝。壽七十七。謚曰傳明。塔曰永濟。
韶山普寰。善會法嗣。住後有遵布衲。來訪寰。在山下相見。遵問。韶山路向甚麼處去。寰乃以手指曰。鳴那青青黯黯處去。遵便近前把住曰。久向韶山。莫便是否。曰是即是。阇黎有甚麼事。
【現代漢語翻譯】 現代漢語譯本：你們從中自然會感受到難易的區別。心源是統一的，綿延遍佈十方。對於上上根器的人來說，自然會明白，歷歷分明，沒有什麼是不能理解的。只是缺少一份大丈夫的志向，才會看到這樣的景象。想要輕易領會嗎？自古至今，沒有一個凡夫，聖人會出現在你面前，也沒有一句善語惡語，會落到你頭上。為什麼呢？因為為善，善沒有形狀；為惡，惡沒有相貌。既然已經沒有了『我』，用什麼來區分善惡呢？又立什麼凡聖之分呢？你相信嗎？還能承擔嗎？有什麼可以迴避的呢？就像在太陽底下逃避影子，能逃得掉嗎？ 廣明元年（880年），（神力禪師）無疾而逝。當初子湖山下有一戶姓陶的人家，沒有兒子。夫婦日夜焚香祈禱。蹤禪師有一天經過，問道：『你們祈求什麼？』陶家告訴了他原因。蹤禪師說：『你施捨我竹子，我施捨你兒子。』陶家於是施捨了竹子。當晚陶家感應到奇異的夢境，隨後生了一個男孩。眾人因此稱他為神力禪師。
（辛丑年）文喜禪師住在仁王院
文喜禪師，自從在慧寂禪師處得法后，依止了七年，回到浙西，住在千頃山，建造房屋居住。適逢巢𡨥之亂，避難到湖州，住在仁王院。 善會禪師，住在夾山。中和元年（881年）十一月七日，將要示寂，召集主事僧人說：『我與眾僧談論佛法多年，佛法深奧的旨意，你們各自應該明白。我如今這幻化的身體，時間到了就要離去。你們要好好守護道場，如同我在世時一樣，不要像世俗之人一樣，隨便產生惆悵。』說完就安然去世了，享年七十七歲。謚號為傳明，塔名為永濟。
韶山普寰禪師，是善會禪師的法嗣。住在韶山後，有遵布衲來拜訪普寰禪師。在山下相見。遵布衲問道：『韶山的路往哪裡去？』普寰禪師就用手指著說：『往那青青黯黯的地方去。』遵布衲便走上前抓住他說：『久仰韶山，莫非就是這裡？』普寰禪師說：『是就是，你有什麼事？』
【English Translation】 English version: Among these, you will naturally experience the difference between ease and difficulty. The source of the mind is unified, extending throughout the ten directions. For those with superior faculties, it will naturally be clear, distinct in every detail, with nothing that is not understood. It is only the lack of a great person's ambition that leads to seeing things as they are. Do you desire to understand easily? From ancient times until now, there has never been a common person, nor will a sage appear before you, nor will a single word of good or evil fall upon you. Why is that? Because in doing good, good has no form; in doing evil, evil has no appearance. Since there is already no 'self,' what is there to distinguish between good and evil? What distinction between the mundane and the sacred is to be established? Do you believe this? Can you take responsibility for it? What is there to avoid? It is like trying to escape one's shadow in the sun; can you escape it? In the first year of Guangming (880 AD), (Zen Master Shenli) passed away without illness. Initially, there was a Tao family living at the foot of Zihu Mountain, who had no children. The couple burned incense and prayed day and night. One day, Zen Master Zong passed by and asked, 'What are you praying for?' The Tao family told him the reason. Zen Master Zong said, 'You give me bamboo, and I will give you a son.' The Tao family then gave the bamboo. That night, the Tao family experienced a strange dream, and subsequently, a boy was born. The people therefore called him Zen Master Shenli.
(Xin Chou Year) Zen Master Wenxi resided at Renwang Monastery.
Zen Master Wenxi, after obtaining the Dharma from Zen Master Huiji, stayed with him for seven years. He returned to Western Zhejiang and resided on Qianqing Mountain, building a house to live in. He encountered the chaos of Chao 𡨥 and sought refuge in Huzhou, residing at Renwang Monastery. Zen Master Shanhui resided at Jiashan. On the seventh day of the eleventh month of the first year of Zhonghe (881 AD), as he was about to enter Nirvana, he summoned the monks in charge and said, 'I have discussed the Dharma with the monks for many years. You should each understand the profound meaning of the Buddha Dharma. Now, this illusory body of mine, when the time comes, will depart. You must protect the monastery well, as if I were still alive, and do not, like worldly people, casually give rise to sorrow.' After speaking, he passed away peacefully, at the age of seventy-seven. His posthumous title was Chuanming, and his pagoda was named Yongji.
Zen Master Puhuan of Shaoshan was a Dharma heir of Zen Master Shanhui. After residing at Shaoshan, a monk named Zunbuna came to visit Zen Master Puhuan. They met at the foot of the mountain. Zunbuna asked, 'Which way does the road to Shaoshan go?' Zen Master Puhuan pointed and said, 'It goes towards that green and dim place.' Zunbuna then stepped forward and grabbed him, saying, 'I have long admired Shaoshan; is this it?' Zen Master Puhuan said, 'It is, it is. What is your business?'
曰擬伸一問。師還答否。曰看君不是金牙作。爭解彎弓射尉遲。曰鳳凰直入煙霄去。誰怕林間野雀兒。曰當軒畫鼓從君擊。試展家風似老僧。曰一句迥超千聖外。松蘿不與月輪齊。曰饒君直出威音外。猶較韶山半月程。曰過在甚麼處。曰倜儻之辭。時人知有。曰恁么則真玉泥中異。不撥萬機塵。曰魯班門下徒施巧妙。曰學人即恁么。未審師意如何。曰玉女夜拋梭。織錦于西舍。曰莫便是和尚家風。也無。曰耕夫制玉漏。不是行家作。曰此猶是文言。如何是和尚家風。曰橫身當宇宙。誰是出頭人。遵無語。於是同遵歸山。才人事了。寰召遵曰。近前來。乃曰。阇黎有沖天之氣。老僧有入地之謀。阇黎橫吞巨海。老僧揹負須彌。阇黎按劍上來。老僧挜槍相待。向上一路速道。速道曰明鏡當臺。請師一鑒。曰不鑒。曰為甚麼不鑒。曰水淺無魚。徒勞下釣。遵無對。寰便打○元安。鳳翔淡氏子。受具戒。通經論。初參翠微。北至臨濟。為侍者。濟稱之曰。此臨濟門下一隻箭。誰敢當鋒。安自謂已足。一日濟問。從上來一人行棒。一人行喝。阿那個親曰總不親。曰親處作么生。安便喝。濟便打。又侍立次。有座主參濟。濟問。有一人於三乘十二分教明得。有一人不於三乘十二分教明得。且道此二人是同是別。曰明得即同。明不得
即別。曰這裡是甚麼所在。說同說別。乃顧安曰。汝又作么生。安便喝。濟送座主。回問安。汝豈不是適來喝老僧者。曰是。濟便打。后辭濟。問甚處去。曰南方去。濟以拄杖畫一畫曰。過得這個。便去。安乃喝。濟便打。安作禮而去。濟明日昇堂曰。臨濟門下。有個赤梢鯉魚。搖頭擺尾。向南方去。不知向誰家齏甕里淹殺。安遊歷罷。直往夾山嵿上卓庵。經年不訪善會。會乃修書。令僧馳往。安接得便坐卻。再展手索。僧無對。安便打曰。歸去舉似和尚。僧回舉似會。會曰。這僧若開書。三日內必來。若不開書。斯人救不得也。會卻令人伺。安出庵。便與燒卻。越三日。安果出庵來。人報庵中火起。安亦不顧直到夾山。不禮拜。乃當面叉手而立。會曰。雞棲鳳巢非。其同類出去。曰自遠趨風。請師一接。曰目前無阇黎。此間無老僧。安便喝。會曰。住住且莫。草草匆匆。云月是同。溪山各異。截斷天下人舌頭。即不無阇黎。爭教無舌人。解語安佇思。會便打。安遂繇此服膺。一日問會。佛魔不到處如何體會。曰燭明千里像。闇室老僧迷。問朝陽已升夜月不現時如何。曰龍銜海珠。游魚不顧。安於言下大悟。會將示滅。垂語曰。石頭一枝看看。即滅矣。曰不然。曰何也。曰他家自有青山在。曰茍如是吾宗不墜矣。會歿
。眾請安。補住夾山。
(壬寅)慶諸禪師傳法傳法普聞
普聞。唐僖宗第三子。慕石霜法道。夢𥧌想見。中和元年。僖宗幸蜀。親王宗室皆逃亡。聞斷髮逸游。人無知者。造石霜謁慶諸。諸與語嘆異曰。汝乘願力而來。乃生帝王家。脫身從我。火中蓮也。一夕入室。懇曰。祖師別傳事。肯以相付乎。曰莫謗祖師。曰天下宗旨盛傳。豈妄為之耶。曰是實事。曰師意如何。曰待案山點頭即向汝道。聞俯而惟曰。大奇汗下。再拜。遂依止石霜。○通玄。郢州程氏子。出家受具。即游洛習毗尼。棄去參宣鑒。鑒時已臘高。門風益峻。會下未有遘之者。獨奇玄。然玄不大徹。辭謁良價。價與語喜撫之曰。掌有神珠。白晝示人。人且按劍。況玄夜乎。子可貴也。曰但不識珠耳。儻識亦無晝夜。價稱為俊士。價入滅。玄廬塔旁三年。學者依從日盛。玄曰太平時世。饑餐困臥。復有何事。吾本無事。汝與么來相尋。是無事生事。無事生事。道人所忌。何不各自歇去。中和初。辭塔北遊。久之南還。寓止豫章。南平鐘王執弟子禮。玄厭城居。王為買末山。建精舍。號隆濟。以延之。學者雲集。示眾。佛意祖意。如手展握。先師安立五位。發明云巖宗旨。譬如神醫治病。其藥只是尋嘗用者。語忌十成。不欲斷絕。機忌觸犯。
【現代漢語翻譯】 眾僧請安。補住夾山。
（壬寅年(882年)）慶諸禪師傳法，普聞因此而聞名。
普聞，是唐僖宗的第三個兒子。他仰慕石霜的佛法，夢中常常夢到石霜。中和元年(881年)，唐僖宗逃到四川，親王和皇室成員都四處逃亡。普聞剃髮出家，四處遊歷，沒有人知道他的真實身份。他來到石霜拜見慶諸禪師。慶諸禪師與他交談后，感嘆地說：『你是乘著願力而來的，卻出生在帝王之家，能脫身跟隨我，真像是火中的蓮花。』一天晚上，普聞進入慶諸禪師的房間，懇切地問：『祖師秘密相傳的事，肯傳授給我嗎？』慶諸禪師說：『不要誹謗祖師。』普聞說：『天下宗旨盛傳，難道是虛妄的嗎？』慶諸禪師說：『這是真實的事。』普聞問：『禪師的意思如何？』慶諸禪師說：『等案山點頭，我就告訴你。』普聞聽后，歎服地說：『太神奇了！』然後拜謝慶諸禪師。於是就留在石霜修行。○通玄，是郢州程氏的兒子。出家受戒后，就到洛陽學習毗尼。後來放棄了，去參拜宣鑒禪師。當時宣鑒禪師已經年老，門風更加嚴峻，門下沒有人能領悟他的禪法，只有通玄禪師被他看重。然而通玄禪師並沒有完全開悟。他向良價禪師辭行，良價禪師與他交談后，高興地撫摸著他說：『你掌中有神珠，白天展示給人看，人們尚且要按劍相向，更何況在黑夜呢？你真是可貴啊！』通玄禪師說：『只是不認識這顆珠子罷了，如果認識了，也就沒有白天黑夜之分了。』良價禪師稱讚他為俊士。良價禪師圓寂后，通玄禪師在塔旁住了三年。跟隨他學習的人越來越多。通玄禪師說：『太平盛世，飢餓了就吃飯，困了就睡覺，還有什麼事呢？我本來就沒事，你們這樣來找我，是無事生事。無事生事，是修行人所忌諱的。為什麼不各自散去呢？』中和初年(881年)，他離開塔北遊，很久之後又回到南方，住在豫章。南平鐘王以弟子之禮對待他。通玄禪師厭倦了住在城裡，鐘王就為他買了末山，建造精舍，名為隆濟，來供養他。學者們雲集而來。通玄禪師向大眾開示：佛意和祖意，就像在手中展示一樣清晰。先師安立五位，闡明云巖的宗旨，就像高明的醫生治病，用的藥只是常見的藥物。說話要避免說滿，不要斷絕生機。機鋒要避免觸犯對方。
【English Translation】 The assembly pays respects. Bu Zhu resides at Jiashan.
In the year Renyin (882 AD), Zen Master Qingzhu transmitted the Dharma, and Puwen became famous because of it.
Puwen was the third son of Emperor Xizong of Tang. He admired the Dharma of Shishuang and often dreamed of him. In the first year of Zhonghe (881 AD), Emperor Xizong fled to Sichuan, and the princes and members of the imperial family all fled. Puwen shaved his head and became a monk, traveling everywhere, and no one knew his true identity. He came to Shishuang to visit Zen Master Qingzhu. After talking with him, Zen Master Qingzhu exclaimed: 'You came by the power of your vows, but you were born into an imperial family. To be able to escape and follow me is like a lotus flower in the fire.' One night, Puwen entered Zen Master Qingzhu's room and earnestly asked: 'The secret transmission of the ancestral master, would you be willing to pass it on to me?' Zen Master Qingzhu said: 'Do not slander the ancestral master.' Puwen said: 'The tenets of the world are widely spread, are they false?' Zen Master Qingzhu said: 'This is the truth.' Puwen asked: 'What does the Zen master mean?' Zen Master Qingzhu said: 'When Anshan nods, I will tell you.' After hearing this, Puwen exclaimed in admiration: 'How amazing!' Then he bowed to Zen Master Qingzhu. So he stayed at Shishuang to practice. ○ Tongxuan was the son of the Cheng family of Yingzhou. After becoming a monk and receiving the precepts, he went to Luoyang to study the Vinaya. Later, he gave up and went to visit Zen Master Xuanjian. At that time, Zen Master Xuanjian was already old, and the style of his school was even more strict. No one in his school could comprehend his Zen, only Zen Master Tongxuan was valued by him. However, Zen Master Tongxuan was not completely enlightened. He bid farewell to Zen Master Liangjia. After talking with him, Zen Master Liangjia happily stroked him and said: 'You have a divine pearl in your palm, showing it to people in the daytime, and people still draw their swords, let alone in the dark? You are truly precious!' Zen Master Tongxuan said: 'It's just that I don't recognize this pearl. If I recognize it, there will be no difference between day and night.' Zen Master Liangjia praised him as a talented person. After Zen Master Liangjia passed away, Zen Master Tongxuan lived next to the pagoda for three years. More and more people followed him to study. Zen Master Tongxuan said: 'In a peaceful and prosperous age, when you are hungry, you eat, and when you are sleepy, you sleep. What else is there to do? I originally have nothing to do. You come to me like this, creating something out of nothing. Creating something out of nothing is what practitioners avoid. Why don't you all disperse?' In the early years of Zhonghe (881 AD), he left the pagoda and traveled north. After a long time, he returned to the south and lived in Yuzhang. King Zhong of Nanping treated him with the etiquette of a disciple. Zen Master Tongxuan was tired of living in the city, so King Zhong bought him Mount Mo and built a monastery called Longji to support him. Scholars gathered. Zen Master Tongxuan taught the assembly: The Buddha's intention and the ancestral intention are as clear as showing them in the hand. The former master established the five ranks and elucidated the tenets of Yunyan, just like a skilled doctor treating diseases, using only common medicines. Avoid speaking too fully, do not cut off the vitality. Avoid offending the other party with sharp words.
不欲染污。但學者機思不妙。惟尋九轉靈丹。云能起死。是大不然。法華經有化城一品。佛祖密說。熟讀分明。大通智勝佛。壽五百四十萬億那繇他劫。其坐道場。破魔軍已。垂得阿耨多羅三藐三菩提。而諸佛法不現在前。如是一小劫。乃至十小劫。結跏趺坐。身心不動。而諸佛法。猶不在前。言垂成者。言一小劫十小劫者。是染污。是斷絕。又曰。爾時忉利諸天。先為彼佛。于菩提樹下。敷師子座。高一繇旬。佛於此座。當得阿耨多羅三藐三菩提。適坐此座時。諸梵天王。雨眾天花。面百繇旬。香風時來。吹去萎花。更雨新者。如是不絕。滿十小劫。供養于佛。嘗擊天鼓。其餘諸天。作天伎樂。常雨此華。四王諸天。為供養佛。嘗擊天鼓。其餘諸天。作天伎樂。滿十小劫。至於滅度。亦復如是。諸比丘大通智勝佛。過十小劫。諸佛之法。乃現在前。成阿耨多羅三藐三菩提。言過十小劫者。偏正回互之旨也。祖師曰。藉教悟宗者。夫豈不然哉。
(癸卯)大安禪師入寂(百丈海法嗣)
大安。住溈山大化閩城。三十餘載。示眾。汝諸諸總來。就安求覓甚麼。若欲作佛。汝自是佛。擔佛傍家走。如渴鹿趁陽𦦨相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣妄想惡覺垢欲不凈眾生之心。便是初心正覺佛。
更向何處。別討所以。安在溈山。三十來年。吃溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草。便把梟孔拽轉來。才犯人苗稼。即便鞭撻。調伏既久。可憐生受人言語。如今變作個露地白牛。常在面前。終日露迥迥地。趁亦不去。汝諸人各自有無價大寶。從眼門放光。照見山河大地。耳門放光。領辨一切善惡音響。如是六門晝夜。常放光明。亦名放光三昧。汝自不識取影。在四大身中。內外扶持。不教傾側。如人負重擔。從獨木橋上過。亦不教失腳。且道是甚麼物任持。便得如是。且無絲髮可見。豈不見志公和尚云。內外追尋。覓總無境。上施為渾。大有珍重。中和三年十月日。示寂。謚圓智。塔曰證真○大隨法真。遍參知識次。至懶安會下。數載清苦煉行。安深器之。一日問曰。阇黎在老僧。此間不曾問一轉語。曰教某甲向某處下口。曰何不道如何是佛。真便作手勢。掩安口。安嘆曰。子真得其髓。后住大隨。諸方畏憚。忽一日上堂。眾集定。乃作患風勢。告眾曰。還有人醫得老僧口么。眾競送藥。真並不受。經七日。真自摑口令正。復云。如許多時鼓這兩片皮。至今無人醫得。於是齋前。升座辭眾。儼然端坐而寂。住庵時。有僧問。劫火洞然。大千俱壞。未審這個壞不壞。曰壞。曰恁么則隨他去
【現代漢語翻譯】 現代漢語譯本 更向何處去尋覓？不要再尋找其他的東西了。安身之處就在溈山（地名，位於今湖南省）。三十年來，吃的是溈山的飯，拉的是溈山的屎，卻沒有學習溈山的禪法，只是看管著一頭水牯牛（指人的本性）。如果它走錯了路，進入了草地，就用繩子把它拉回來；如果它侵犯了別人的莊稼，就用鞭子抽打它。調伏的時間長了，這頭牛變得很可憐，開始聽得懂人話。現在它變成了一頭露地白牛（比喻純潔的本性），經常出現在眼前，整天赤裸裸地顯現著，想要趕走它也趕不走。你們每個人都擁有無價的珍寶（指佛性），從眼睛裡放出光明，照見山河大地；從耳朵里放出光明，分辨一切善惡的聲音。像這樣，六根（眼、耳、鼻、舌、身、意）日夜不停地放出光明，也叫做放光三昧（一種禪定狀態）。你們自己不認識這個影子（指佛性），它在四大（地、水、火、風）身體中，從內外扶持著你，不讓你傾倒。就像一個人揹著重擔，從獨木橋上走過，也不讓你失足。那麼，到底是什麼東西在支撐著你，才能做到這樣呢？它沒有一絲一毫的形跡可以看見。難道你們沒有看見志公和尚（南北朝時期的著名僧人）說：『內外追尋，覓總無境，上施為渾，大有珍重。』（內外追尋都找不到軌跡，它的作用渾然一體，非常值得珍重。）中和三年（883年）十月日，示寂（去世），謚號圓智，塔名證真。 大隨法真（唐代僧人），廣泛參訪善知識（指有德行的師父），後來到了懶安（唐代僧人）的門下。數年清苦修行，懶安非常器重他。有一天，懶安問他說：『阇黎（梵語，意為阿阇梨，指精通佛法的僧人），你老僧我這裡，不曾問過一句佛法。』法真回答說：『教我從何處下手呢？』懶安說：『為什麼不問什麼是佛呢？』法真立刻用手勢摀住了懶安的嘴。懶安嘆息說：『你真得到了它的精髓。』後來法真住在（大隨山）大隨寺。各方都很畏懼他。有一天上堂說法，大眾聚集完畢，法真突然裝出患了風病的姿態，告訴大家說：『有沒有人能醫治老僧的嘴巴？』大家爭相送藥，法真一概不接受。過了七天，法真自己拍正了嘴巴，又說：『這麼長時間來敲打這兩片嘴皮，至今沒有人能醫治好它。』於是，在齋飯前，升座向大眾告別，安詳端坐而去世。住在庵里的時候，有僧人問：『劫火（世界末日的大火）洞然，整個大千世界都毀滅了，不知道這個（指佛性）會不會毀滅？』法真回答說：『會毀滅。』僧人問：『既然這樣，那就隨它去吧？』
【English Translation】 English version Where else to seek? Don't look for anything else. Where to settle down? At Weishan (a place name, located in present-day Hunan Province). For thirty years, I've eaten Weishan's rice and excreted Weishan's excrement, but I haven't studied Weishan's Chan (Zen) practice. I've only been watching a water buffalo (referring to one's inherent nature). If it goes astray and enters the grass, I pull it back with a rope. If it damages other people's crops, I whip it. After a long time of taming, the buffalo becomes pitiful and begins to understand human speech. Now it has transformed into a white ox in the open field (a metaphor for pure inherent nature), constantly appearing before my eyes, nakedly revealed all day long. Even if I try to drive it away, it won't leave. Each of you possesses a priceless treasure (referring to Buddha-nature). Light emanates from your eyes, illuminating mountains, rivers, and the great earth. Light emanates from your ears, distinguishing all good and evil sounds. In this way, the six senses (eyes, ears, nose, tongue, body, and mind) constantly emit light day and night, also called the 'Samadhi of Emitting Light' (a state of meditative concentration). You yourselves do not recognize this shadow (referring to Buddha-nature), which supports you from within and without in the Four Great Elements (earth, water, fire, and wind) of the body, preventing you from collapsing. It's like a person carrying a heavy burden, crossing a single-plank bridge, and not being allowed to lose their footing. So, what is it that sustains you, enabling you to do this? There is not a single trace of it to be seen. Haven't you seen what Venerable Zhigong (a famous monk of the Southern and Northern Dynasties) said: 'Searching inside and out, one finds no trace; its function is perfectly integrated, greatly to be treasured.' On the tenth day of the tenth month of the third year of Zhonghe (883 AD), he entered Nirvana (passed away), with the posthumous title of 'Perfect Wisdom,' and his pagoda was named 'Witnessing Truth.' Dasui Fazhen (a Tang Dynasty monk) widely visited knowledgeable teachers (referring to virtuous masters). Later, he came under the tutelage of Lan'an (a Tang Dynasty monk). After several years of austere practice, Lan'an greatly valued him. One day, Lan'an asked him, 'Dhajjalani (Sanskrit, meaning Acharya, referring to a monk proficient in Buddhist teachings), you have never asked a single question about the Dharma from this old monk.' Fazhen replied, 'Where should I begin?' Lan'an said, 'Why don't you ask what is Buddha?' Fazhen immediately gestured to cover Lan'an's mouth. Lan'an sighed, 'You have truly grasped its essence.' Later, Fazhen resided at Dasui Temple (on Dasui Mountain). All quarters were in awe of him. One day, while giving a Dharma talk, after the assembly had gathered, Fazhen suddenly feigned a stroke, telling everyone, 'Is there anyone who can cure this old monk's mouth?' Everyone rushed to offer medicine, but Fazhen refused them all. After seven days, Fazhen himself straightened his mouth and said, 'For so long, I have been drumming these two flaps of skin, but no one has been able to cure them.' Thereupon, before the meal, he ascended the seat to bid farewell to the assembly, sitting upright and peacefully passing away. When he was living in the hermitage, a monk asked, 'When the fire of the kalpa (the fire at the end of the world) blazes, and the entire great thousand world is destroyed, I wonder if this (referring to Buddha-nature) will be destroyed?' Fazhen replied, 'It will be destroyed.' The monk asked, 'If that's the case, then let it go?'
也。曰隨他去。僧不肯。后參投子大同。舉前話。同遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回大隨。真已歿。再至投子。同亦遷化。
(丙午)元安禪師住洛浦
元安。移居洛浦。上堂。末後一句。始到牢關。把斷要津。不通凡聖。尋常向諸人道。任從天下樂欣欣。我獨不肯。欲知上流之士。不將佛祖言教。貼在額頭上。如龜負圖。自取喪身之兆。鳳縈金網趨霄漢。以何期直須旨外明宗。莫向言中取。則是以石人機似汝也。解唱巴歌。汝若似石人雪曲也應和。指南一路。智者知疏。
(丁未)巖頭全奯禪師入寂(德山鑒法嗣)
全奯。住巖頭。嘗謂眾曰。老漢去時。大吼一聲了去。光啟年間。中原盜起。眾皆避地。奯獨端居宴如也。丁未四月八日。賊大至。責以無供饋。遂剚刃焉。奯神色自若。大叫一聲而終。聲聞數十里。茶毗獲舍利四十九粒。謚清嚴。塔曰出塵○瑞巖師彥。嗣巖頭。閩縣許氏子。初參奯。問曰。如何是本常理。曰動也。曰動時如何。曰不是本常理。彥佇思。奯曰。肯即未脫根塵。不肯即永沉生死。彥遂領悟。后居丹丘瑞巖。坐盤石上。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著他。后莫受人瞞。一日忽有三僧。胡形清峭。目若流電。差肩並足
【現代漢語翻譯】 現代漢語譯本： 也。說隨他去吧。僧人不肯。後來參拜投子大同禪師，舉出之前的話。大同禪師於是焚香遙拜說：『西川古佛出世了。』告訴那個僧人說：『你趕快回去懺悔。』僧人回到大隨，真禪師已經去世。再到投子，大同禪師也圓寂了。
（丙午年（946））元安禪師住在洛浦
元安禪師，移居到洛浦。上堂說法：『末後一句，才到達牢關。把斷要津，不通凡聖。』平常我對你們說，『任憑天下人快樂歡欣，我獨自不肯。』想要知道上流之士，不把佛祖的言教，貼在額頭上，像烏龜揹負圖錄，自己招致喪身之兆。鳳凰被金網纏繞，想要飛向霄漢，又有什麼期望呢？必須在旨意之外明白宗旨，不要在言語中求取。如果像石人一樣，機巧也像你一樣。會唱巴歌，你如果像石人一樣，雪曲也應該應和。指南一路，智者知道疏遠。
（丁未年（887））巖頭全奯禪師圓寂（德山鑒的法嗣）
全奯禪師，住在巖頭。曾經對眾人說：『老漢我去世的時候，要大吼一聲而去。』光啟年間（885-888），中原盜賊蜂起，眾人都逃避到別的地方，全奯禪師獨自端坐，安然如常。丁未年四月八日，盜賊大舉來到，責備他沒有供奉，於是用刀刺殺他。全奯禪師神色自若，大叫一聲而終，聲音傳到數十里外。火化后得到舍利四十九粒，謚號清嚴，塔名為出塵。瑞巖師彥禪師，是巖頭禪師的法嗣，閩縣許氏之子。當初參拜全奯禪師，問道：『如何是本常理？』全奯禪師說：『動也。』師彥禪師問：『動時如何？』全奯禪師說：『不是本常理。』師彥禪師佇立思考。全奯禪師說：『肯定就還沒有脫離根塵，不肯定就永遠沉淪生死。』師彥禪師於是領悟。後來住在丹丘瑞巖，坐在盤石上，終日像個愚人。每天自己呼喚『主人公』（the main character, referring to one's true self），又自己應答。於是說：『要清醒地把握住他，以後不要被人欺騙。』有一天忽然來了三個僧人，胡人的形貌清奇峭拔，眼睛像流動的閃電，並肩而立
【English Translation】 English version: He said to let him go. The monk refused. Later, he visited Touzi Datong (投子大同) Chan Master and brought up the previous conversation. Datong (大同) then burned incense and respectfully bowed from afar, saying, 'An ancient Buddha from Xichuan (西川) has appeared in the world.' He told the monk, 'You should quickly return and repent.' When the monk returned to Dasui (大隨), Chan Master Zhen (真) had already passed away. When he went to Touzi (投子) again, Datong (大同) had also passed away.
(Bingwu Year (946)) Chan Master Yuan'an (元安) resided at Luopu (洛浦)
Chan Master Yuan'an (元安) moved to Luopu (洛浦). In his Dharma talk, he said, 'The last sentence is only reached at the final barrier. Guarding the crucial pass, it does not allow passage for the ordinary or the holy.' I usually say to you all, 'Let the world rejoice, I alone refuse.' If you want to know the superior ones, they do not paste the Buddha's and Patriarchs' teachings on their foreheads, like a turtle carrying a map on its back, bringing about their own demise. A phoenix entangled in a golden net aspires to the heavens, but what hope does it have? One must understand the principle beyond the words, do not seek it in the words. If you are like a stone man, your cleverness is like yours. If you can sing a Ba song, and you are like a stone man, you should also harmonize with a snow song. The path of guidance, the wise know to avoid.
(Dingwei Year (887)) Chan Master Yantou Quanhuo (巖頭全奯) passed away (Dharma successor of Deshan Jian (德山鑒))
Quanhuo (全奯) resided at Yantou (巖頭). He once said to the assembly, 'When I, the old man, depart, I will let out a great roar and leave.' During the Guangqi (光啟) era (885-888), bandits rose up in the Central Plains, and everyone fled to other places. Quanhuo (全奯) alone sat upright, peaceful as usual. On the eighth day of the fourth month of the Dingwei (丁未) year, the bandits arrived in force, blaming him for not providing offerings, and stabbed him with a knife. Quanhuo (全奯) remained calm, let out a great cry, and passed away. The sound was heard for dozens of miles. After cremation, forty-nine relics were obtained. He was posthumously named Qingyan (清嚴), and his pagoda was named Chuchen (出塵). Chan Master Ruiyan Shiyan (瑞巖師彥) was the Dharma successor of Yantou (巖頭), son of the Xu (許) family of Min County (閩縣). He initially visited Quanhuo (全奯) and asked, 'What is the fundamental constant principle?' Quanhuo (全奯) said, 'Movement.' Shiyan (師彥) asked, 'What about when it moves?' Quanhuo (全奯) said, 'It is not the fundamental constant principle.' Shiyan (師彥) stood thinking. Quanhuo (全奯) said, 'Affirming it means you have not escaped the root dust, denying it means you will forever sink into birth and death.' Shiyan (師彥) then understood. Later, he resided at Ruiyan (瑞巖) in Danqiu (丹丘), sitting on a flat rock, appearing foolish all day long. Every day, he would call out to 'Main Character' (主人公, the main character, referring to one's true self) and then answer himself. Then he would say, 'Be aware of him, and don't be deceived by others in the future.' One day, three monks suddenly arrived, with unusual and refined appearances like Hu (胡) people, their eyes like flowing lightning, standing shoulder to shoulder.
。來禮彥。彥問。子從何來。曰天竺來。曰何時發。曰朝行適至。曰得無勞乎。曰為法忘勞。諦視之。三僧足皆不蹈地。彥乃令入堂。上位安置。至明旦忽焉不見。又一日有村媼來禮拜。彥曰。汝莫拜。可急歸救取數百物命。媼因歸。見其婦方拾田螺還。媼遂亟投水中。又一日數家召齋。一一同時見彥來赴至。示寂阇維。有一巨蛇。從樹杪投身火聚。及薪盡火滅。舍利散飛。風動草木。紛紛而墜○羅山道閑。初參慶諸。問曰。起滅不停時如何。曰直須寒灰枯木去。一念萬年去。涵蓋相應去。全清絕點去。閑不契。謁奯。復如前問。奯喝曰。是誰起滅。閑於此有省。一日閒遊漳州。見三平碑云。和尚遷化時。眾請韓某作喪主。韓將一條手巾。蓋一面䤬鑼。以一口露刃劍。橫放䤬鑼上。直到龕前。放下云。還有人道得么。若道得。某即作喪主。若道不得。即不作喪主。道道。眾無對。韓便趯卻䤬鑼。哭云。蒼天蒼天。先師遠矣。閑曰。噫大奇大奇。三平門下六百來人。總被這俗漢吞卻也。陳老師當時若在。未放他過。僧問。祇如他與么來作么生。祇對曰。我當時若在。只將三尺布蓋卻頭。橫亞一把露刃劍。以手揭起孝幕當門。而坐看韓家個漢。要作喪主也未得。要不作喪主也未得。進之須有禮。退之須有禮。閑后住羅山。
【現代漢語翻譯】 現代漢語譯本 來禮彥（人名）。 彥（人名）問：『你從哪裡來？』 答：『從天竺（古代印度的稱謂）來。』 問：『什麼時候出發的？』 答：『早上出發，剛剛才到。』 問：『難道不覺得勞累嗎？』 答：『爲了佛法，忘記了勞累。』 禮彥（人名）仔細觀察他們，發現這三位僧人的腳都不踩地。 於是禮彥（人名）讓他們進入佛堂，安排在上座。 到了第二天早上，忽然就不見了。 又有一天，一位鄉村老婦前來禮拜。 禮彥（人名）說：『你不要拜我，趕快回家去救數百條性命。』 老婦因此回家，看見她的媳婦正在撿田螺回來。 老婦於是趕緊把田螺都扔到水裡。 又有一天，好幾戶人家同時請禮彥（人名）去應齋。 每一家都同時看見禮彥（人名）來赴齋。 禮彥（人名）圓寂後進行火化，有一條大蛇，從樹梢投身到火堆里。 等到柴燒盡，火熄滅，舍利（佛教聖物，通常指高僧火化后的遺物）散落飛舞，風吹動草木，紛紛墜落。 羅山道閑（人名），最初參拜慶諸（人名）。 問道：『生滅不停的時候該怎麼辦？』 慶諸（人名）說：『必須像寒冷的灰燼和枯死的樹木一樣，一念如同萬年，像涵蓋（一種蓋子）與容器那樣緊密相合，完全清凈，沒有一絲雜念。』 道閑（人名）不領會。 又去拜見奯（人名），再次問了同樣的問題。 奯（人名）喝道：『是誰在生滅？』 道閑（人名）因此有所領悟。 有一天，道閑（人名）遊歷漳州，看見三平（地名）的石碑上寫著：『和尚遷化（去世）的時候，大家請韓某（人名）來主持喪事。 韓某（人名）用一條手巾，蓋在一面鑼上，用一把明晃晃的刀，橫放在鑼上，一直到龕（存放靈柩的地方）前，放下來說：還有人能說出其中的道理嗎？如果說得出，我就主持喪事；如果說不出，我就不主持喪事。』 讓大家說，大家都沒有回答。 韓某（人名）便踢開鑼，哭著說：『蒼天啊蒼天，先師離我們遠去了！』 道閑（人名）說：『唉，太奇怪了，三平（地名）門下六百多人，都被這個俗人吞掉了。陳老師（人名）當時如果在這裡，不會放他過去的。』 有僧人問：『如果他那樣來，該怎麼辦？』 回答說：『我當時如果在這裡，就用三尺布蓋住頭，橫放一把明晃晃的刀，用手揭起孝幕，當門而坐，看看韓某（人名）這個傢伙，想主持喪事也辦不到，不想主持喪事也辦不到。進退都要講規矩。』 道閑（人名）後來住在羅山（地名）。
【English Translation】 English version Lai Liyan (person's name). Liyan (person's name) asked: 'Where do you come from?' Replied: 'From Tianzhu (ancient name for India).' Asked: 'When did you set out?' Replied: 'Set out in the morning and just arrived.' Asked: 'Don't you feel tired?' Replied: 'For the sake of Dharma, I forget fatigue.' Liyan (person's name) observed them carefully and found that the feet of these three monks did not touch the ground. So Liyan (person's name) let them enter the hall and arranged them in the upper seats. By the next morning, they had suddenly disappeared. One day, an old village woman came to pay respects. Liyan (person's name) said: 'Don't worship me, hurry home to save hundreds of lives.' The old woman went home and saw her daughter-in-law picking snails to bring back. The old woman quickly threw the snails into the water. One day, several families invited Liyan (person's name) to a vegetarian meal at the same time. Each family saw Liyan (person's name) arrive at the same time. After Liyan (person's name) passed away, he was cremated. A large snake threw itself into the fire from the treetop. When the firewood was burned out and the fire extinguished, the sariras (Buddhist relics, usually referring to the remains of eminent monks after cremation) scattered and flew, and the wind blew the plants and trees, falling one after another. Luoshan Daoxian (person's name) initially visited Qingzhu (person's name). Asked: 'What should be done when arising and ceasing does not stop?' Qingzhu (person's name) said: 'You must be like cold ashes and dead wood, one thought like ten thousand years, like a box and its lid fitting tightly together, completely pure, without a trace of distracting thoughts.' Daoxian (person's name) did not understand. He went to see Hui (person's name) and asked the same question again. Hui (person's name) shouted: 'Who is arising and ceasing?' Daoxian (person's name) had an epiphany. One day, Daoxian (person's name) traveled to Zhangzhou and saw a stele in Sanping (place name) that read: 'When the monk passed away, everyone invited Han (person's name) to preside over the funeral. Han (person's name) covered a gong with a towel, placed a bright sword horizontally on the gong, and placed it in front of the niche (place to store the coffin), and said: Is there anyone who can explain the reason? If you can explain it, I will preside over the funeral; if you can't explain it, I won't preside over the funeral.' He asked everyone to speak, but no one answered. Han (person's name) kicked the gong away and cried: 'Oh heavens, the late master has left us!' Daoxian (person's name) said: 'Alas, how strange, the six hundred disciples of Sanping (place name) have all been swallowed by this layman. If Teacher Chen (person's name) were here, he would not have let him pass.' A monk asked: 'If he came like that, what should be done?' Replied: 'If I were here at the time, I would cover my head with three feet of cloth, place a bright sword horizontally, lift the mourning curtain with my hand, sit at the door, and see if this Han (person's name) fellow wants to preside over the funeral or not. Advancing must have etiquette, and retreating must have etiquette.' Daoxian (person's name) later lived in Luoshan (place name).
臨遷化上堂。集眾良久。展左手。主事罔測。乃令東邊師僧退後。又展右手。又令西邊師僧退後。乃曰。欲報佛恩無過。流通大教。歸去也。歸去也。珍重。言訖。莞爾而寂○慶諸。住石霜。會下一千五百人。時齊己貫休泰布衲等。以詩筆為佛事。惟泰悟心。秀才張拙。嘗與三僧道話。一日謂三僧曰。三師中何不選一人為長老。意少諸不善詩筆。泰曰。先輩失言也。堂頭和尚肉身菩薩。會下一千五百人。如我輩者七百餘人。勝我輩者七百餘人。拙愧服。乃同上拜謁。諸問。先輩何姓。曰姓張名拙。曰覓巧了不可得。拙自何來。拙遂有省。獻詩曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順眾緣無掛礙。涅槃生死是空華。諸肯之。
(戊申)石霜慶諸禪師入寂(道吾智法嗣)
慶諸。不出霜華二十年。學眾多有常坐不臥。屹若株杌。天下謂之枯木眾。文德元年二月日。安坐而化。壽八十二。臘五十九 云蓋志元。遊方時。問道膺曰。志元不柰何時如何。曰祗為阇黎。功力不到。元不禮拜。造石霜亦如前問諸曰。非但阇黎老僧亦不柰何。曰和尚為甚不柰何。曰老僧若柰何。拈過汝不柰何。元便禮拜。一日僧問。諸萬戶俱閉即不問。萬戶俱開
【現代漢語翻譯】 現代漢語譯本： 臨遷化上堂。聚集眾人良久。伸出左手。主事的人不明白（禪師的用意）。於是讓東邊的僧人退後。又伸出右手。又讓西邊的僧人退後。於是說：『想要報答佛恩，沒有比流通大法更好的了。回去吧，回去吧。珍重。』說完，微微一笑就圓寂了。 慶諸禪師，住在石霜山，門下有一千五百人。當時齊己、貫休、泰布衲等人，用詩歌作為佛事。只有泰布衲領悟了禪意。秀才張拙，曾經與三位僧人談論佛法。一天對三位僧人說：『三位師父中為何不選一人做長老？』意思是（慶諸禪師）缺少好的詩歌作品。泰布衲說：『您說錯了。堂頭和尚（慶諸禪師）是肉身菩薩，門下有一千五百人，像我們這樣的人有七百多人，比我們強的人也有七百多人。』張拙感到慚愧佩服，於是共同上前拜見（慶諸禪師）。慶諸禪師問：『先生貴姓？』（張拙）回答說：『姓張名拙。』（慶諸禪師）說：『想要覓巧，最終是不可得的。』（又問）『張拙從哪裡來？』張拙於是有所領悟，獻詩說：『光明寂照遍滿恒河沙數的世界，凡夫聖人和一切有情眾生共同擁有一個家。一念不生，全體（佛性）顯現；六根稍微一動，就被烏雲遮蔽。斷除煩惱，反而增加病痛；趨向真如，也是邪見。隨順各種因緣，沒有牽掛和障礙；涅槃和生死，都像是空中的花朵。』慶諸禪師認可了他的領悟。 （戊申年(948)）石霜慶諸禪師圓寂（道吾智法嗣）。 慶諸禪師，二十年沒有離開石霜山，學徒眾多，常常坐禪不臥，像樹樁一樣屹立不動。天下人稱他們為枯木眾。文德元年(934)二月某日，安然端坐而圓寂，享年八十二歲，僧臘五十九年。 云蓋志元禪師，遊方時，問（道吾）道膺禪師說：『志元不明白什麼時候該如何做。』道膺禪師說：『只因爲你，阇黎（梵語，意為弟子）的功力不到。』志元不禮拜。到石霜山也像之前一樣問慶諸禪師，慶諸禪師說：『不只是你，老僧我也不明白該如何做。』（志元）問：『和尚為什麼不明白該如何做？』（慶諸禪師）說：『老僧如果明白該如何做，就錯過了你不明白該如何做的地方。』志元於是禮拜。一天，有僧人問（慶諸禪師）：『萬戶都關閉了暫且不問，萬戶都打開了』
【English Translation】 English version: Lin Qianhua ascended the hall. He gathered the assembly for a long time. He extended his left hand. The person in charge did not understand (the Chan master's intention). So he told the monks on the east side to step back. Then he extended his right hand. He also told the monks on the west side to step back. Then he said, 'To repay the Buddha's kindness, there is nothing better than circulating the Great Dharma. Go back, go back. Take care.' After speaking, he smiled slightly and passed away. Chan Master Qingzhu lived in Shishuang Mountain, and had fifteen hundred disciples. At that time, Qi Ji, Guanxiu, Tai, and other monks used poetry as Buddhist practice. Only Tai understood the meaning of Chan. Scholar Zhang Zhuo once discussed Buddhism with three monks. One day he said to the three monks, 'Why not choose one of the three masters to be the elder?' The implication was that (Chan Master Qingzhu) lacked good poetry works. Tai said, 'You are wrong. The abbot (Chan Master Qingzhu) is a living Bodhisattva, and there are fifteen hundred people under his tutelage, more than seven hundred like us, and more than seven hundred better than us.' Zhang Zhuo felt ashamed and admired, so they went forward together to pay homage (to Chan Master Qingzhu). Chan Master Qingzhu asked, 'What is your surname, sir?' (Zhang Zhuo) replied, 'My surname is Zhang, my name is Zhuo.' (Chan Master Qingzhu) said, 'Trying to find cleverness is ultimately unattainable.' (He also asked) 'Where did Zhang Zhuo come from?' Zhang Zhuo then had some understanding and presented a poem saying, 'The light of stillness shines throughout the worlds as numerous as the sands of the Ganges, ordinary people, sages, and all sentient beings share one home. When a single thought does not arise, the whole (Buddha-nature) manifests; as soon as the six senses move, they are covered by dark clouds. Cutting off afflictions only increases illness; striving towards Suchness is also a heresy. Following all conditions without attachment or hindrance; Nirvana and birth and death are like flowers in the sky.' Chan Master Qingzhu acknowledged his understanding. (In the year Wushen (948), Chan Master Qingzhu of Shishuang passed away (a Dharma heir of Daowu Zhisheng)). Chan Master Qingzhu did not leave Shishuang Mountain for twenty years. There were many disciples who often sat in meditation without lying down, standing still like tree stumps. The world called them the 'Dry Wood Assembly'. On a certain day in February of the first year of Wende (934), he passed away peacefully while sitting in meditation, at the age of eighty-two, with fifty-nine years of monastic life. When Chan Master Yungai Zhiyuan was traveling, he asked (Daowu) Daoying, 'Zhiyuan does not understand what to do at what time.' Daoying said, 'It is only because you, Ajari (Sanskrit, meaning disciple), do not have enough skill.' Zhiyuan did not bow. When he arrived at Shishuang Mountain, he asked Qingzhu as before. Qingzhu said, 'Not only you, but I, the old monk, also do not understand what to do.' (Zhiyuan) asked, 'Why doesn't the abbot understand what to do?' (Qingzhu) said, 'If the old monk understood what to do, he would miss the place where you do not understand what to do.' Zhiyuan then bowed. One day, a monk asked (Qingzhu), 'If all the doors are closed, I will not ask for the time being, but if all the doors are open'
時如何。曰堂中事作么生。僧無對。經半年。始下一轉語曰。無人接得渠。曰道即忒煞道。卻祗道得八成。曰和尚又如何。曰無人識得渠。元知乃禮拜。乞為舉。諸不肯。元乃抱諸。上方丈曰。和尚若不道。打和尚去。諸曰得在。元頻禮拜。諸曰。無人識得渠。元于言下頓省○涌泉景欣。亦石霜嗣。有強德二禪客。于路次見欣騎牛。不識欣。忽曰。蹄角甚分明。爭柰騎者不鑒。欣驟牛而去。二人憩于樹下煎茶。欣回卻下牛。問曰。二禪客近離甚處。曰那邊。曰那邊事作么生。強提起茶盞。欣曰。此猶是這邊事。那邊事作么生。強無對。欣曰。莫道騎者不鑒。示眾。我四十九年在這裡。尚自有時走作。汝等諸人莫開大口。見解人多。行解人萬中無一個見解。言語總要知通。若識不盡。敢道輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻。今時始得成立。亦喚作立中功。轉功就他去。亦喚作就中功。親他去我。所以道親人不得度。渠不度親人○道䖍。侯官劉氏子。參慶諸。諸一見謂人曰。此道人從上宗門爪牙也。遂命侍香。及諸歿。眾請首座補住。䖍白眾曰。須明得先師意。乃可耳。座曰。先師有何意。曰先師道。休去歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘即不問。如何是一條白練
【現代漢語翻譯】 現代漢語譯本 時如何？』（當時怎麼樣呢？）』曰：『堂中事作么生？』（他說：『堂中的事情怎麼樣？』）僧無對。（僧人無言以對。） 經半年，始下一轉語曰：『無人接得渠。』（過了半年，才說出一句轉語：『沒有人能接得住他。』）曰：『道即忒煞道，卻祗道得八成。』（他說：『說倒是說得很對，卻只說對了八成。』）曰：『和尚又如何？』（他說：『和尚又怎麼樣呢？』）曰：『無人識得渠。』（他說：『沒有人認識他。』） 元知乃禮拜，乞為舉，諸不肯。（元知於是禮拜，請求慶諸禪師為他開示，慶諸禪師不肯。）元乃抱諸，上方丈曰：『和尚若不道，打和尚去。』（元知於是抱住慶諸禪師，到方丈室說：『和尚如果不說，就打和尚。』）諸曰：『得在。』（慶諸禪師說：『好吧。』）元頻禮拜。（元知頻頻禮拜。）諸曰：『無人識得渠。』（慶諸禪師說：『沒有人認識他。』）元于言下頓省。（元知在言下頓悟。） 涌泉景欣（？-？），亦石霜楚圓（986-1039）嗣。有強德二禪客，于路次見欣騎牛，不識欣。（涌泉景欣禪師，也是石霜楚圓禪師的弟子。有強德兩位禪客，在路上看見景欣禪師騎牛，不認識他。）忽曰：『蹄角甚分明，爭柰騎者不鑒。』（忽然說：『牛蹄牛角十分分明，可惜騎牛的人不識貨。』）欣驟牛而去。（景欣禪師催牛離開了。） 二人憩于樹下煎茶，欣回卻下牛，問曰：『二禪客近離甚處？』（兩人在樹下休息煎茶，景欣禪師回來下牛，問道：『兩位禪客剛從哪裡來？』）曰：『那邊。』（答道：『那邊。』）曰：『那邊事作么生？』（他說：『那邊的事情怎麼樣？』）強提起茶盞。（強禪客提起茶盞。）欣曰：『此猶是這邊事，那邊事作么生？』（景欣禪師說：『這還是這邊的事情，那邊的事情怎麼樣？』）強無對。（強禪客無言以對。）欣曰：『莫道騎者不鑒。』（景欣禪師說：『不要說騎牛的人不識貨。』） 示眾。我四十九年在這裡，尚自有時走作。（景欣禪師開示大眾說：『我四十九年在這裡，尚且有時走作。』）汝等諸人莫開大口，見解人多，行解人萬中無一個。（你們這些人不要誇誇其談，有見解的人多，能將見解付諸行動的人萬里無一。）見解言語總要知通，若識不盡，敢道輪迴去在。（見解言語總要通達，如果認識不透徹，恐怕還要輪迴。』）為何如此？蓋為識漏未盡。（為什麼這樣說呢？因為識漏沒有窮盡。』）汝但盡卻，今時始得成立。（你們只要窮盡識漏，現在才能有所成就。』）亦喚作立中功，轉功就他去，亦喚作就中功。（也叫做立中功，將功勞轉給他，也叫做就中功。』）親他去我，所以道親人不得度，渠不度親人。（親近他而捨棄我，所以說親人不能得度，他不度親人。』） 道䖍（？-？），侯官劉氏子，參慶諸。（道䖍禪師，侯官人劉氏之子，參拜慶諸禪師。）諸一見謂人曰：『此道人從上宗門爪牙也。』（慶諸禪師一見就對人說：『這位道人是禪宗的棟樑之才。』）遂命侍香。（於是命他侍奉香火。）及諸歿，眾請首座補住。（等到慶諸禪師去世，大眾請首座來繼任住持。）䖍白眾曰：『須明得先師意，乃可耳。』（道䖍禪師對大眾說：『必須明白先師的意旨，才可以。』）座曰：『先師有何意？』（首座說：『先師有什麼意旨？』）曰：『先師道：休去歇去，冷湫湫地去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，其餘即不問。（道䖍禪師說：『先師說：休去歇去，冷冷清清地去，一念萬年去，像寒灰枯木一樣，像古廟香爐一樣，像一條白練一樣，其餘的就不問了。』）如何是一條白練？』（什麼是像一條白練一樣呢？』）
【English Translation】 English version 『What was it like at that time?』 The monk said, 『What is happening in the hall?』 The monk had no response. After half a year, he finally offered a turning phrase, saying, 『No one can catch him.』 He said, 『Speaking is indeed speaking, but only eighty percent is correct.』 He said, 『What about the abbot?』 He said, 『No one recognizes him.』 Yuanzhi then bowed, requesting enlightenment, but Qingzhu refused. Yuanzhi then embraced Qingzhu, and went to the abbot's room, saying, 『If the abbot doesn't speak, I will beat the abbot.』 Qingzhu said, 『Alright.』 Yuanzhi bowed frequently. Qingzhu said, 『No one recognizes him.』 Yuanzhi suddenly attained enlightenment upon hearing these words. Yongquan Jingxin (?-?), was also a successor of Shishuang Chuyuan (986-1039). There were two Chan travelers, Qiang and De, who saw Jingxin riding an ox on the road but did not recognize him. Suddenly, they said, 『The hooves and horns are very clear, but the rider does not appreciate it.』 Jingxin quickly rode the ox away. The two rested under a tree to brew tea. Jingxin returned, dismounted the ox, and asked, 『Where have the two Chan travelers come from recently?』 They replied, 『From over there.』 He said, 『What is happening over there?』 Qiang picked up a teacup. Jingxin said, 『This is still happening over here. What is happening over there?』 Qiang had no response. Jingxin said, 『Don't say the rider doesn't appreciate it.』 He addressed the assembly, 『I have been here for forty-nine years, and I still sometimes make mistakes. All of you, don't be boastful. There are many people with understanding, but among ten thousand, there is not one who puts understanding into practice. Understanding and speech must be thorough. If you don't understand completely, I dare say you will be in the cycle of reincarnation.』 Why is this so? Because the leakage of knowledge is not exhausted. You must exhaust it, and then you can establish yourself now. It is also called 'establishing merit in the midst of activity,' turning merit to him, which is also called 'merit in the midst of activity.' Being close to him means abandoning oneself. Therefore, it is said that relatives cannot be saved, and he does not save relatives.』 Daoqian (?-?), son of the Liu family of Houguan, studied with Qingzhu. As soon as Qingzhu saw him, he said to others, 『This monk is a pillar of the Chan school.』 He then ordered him to attend to the incense. When Qingzhu died, the assembly asked the head monk to take over as abbot. Daoqian said to the assembly, 『You must understand the intention of the late teacher before you can do so.』 The head monk said, 『What was the late teacher's intention?』 Daoqian said, 『The late teacher said: 'Rest, cease, go in cold desolation, go with one thought for ten thousand years, go like cold ashes and withered wood, go like an ancient temple incense burner, go like a white silk, and don't ask about the rest.' What is it like to be a white silk?』
去。曰只是明一色邊事。曰果然不會先師意。曰你不肯我。那但裝香來。我若會香菸。滅則脫去。若去不得。即不會先師意。遂焚香菸。未斷而脫去。䖍拊其背曰。坐脫立亡。則不無先師意。未夢見在○楚南。住千頃。雖應機無倦。而常儼然處定。或逾月。或浹旬。吳越王請下山供養。文德元年五月。辭眾奄然而化。后𡨥兵發塔。睹爪發俱長。謝罪而去○普聞。依石霜數年。乃請遍游名山。霜曰。逢干即止。遇陳便住。於是遠遊。過邵武抵。大幹。遙望山巔。郁然深秀。問父老。彼有居者否。曰有一陳嗣者。久隱其中。即撥草至山。嗣一見分座同住。因乞菜種。入山墾種。后谷口之人相謂。前僧入山。經今不出。必為虎噬。往視之。見茅廬一所行者。數人重岡復嶺。菜已青矣。嗣嘆曰。吾居此。每苦惡獸毒蟲之多。公來皆屏跡。道德吾所不及。五種之緣。其屬公乎。言訖飄然而逝。聞住數年。緇徒雲集。遂成巨剎。一日忽有老人。拜謁聞曰。住在何處。至此欲何求。曰我乃龍也。家於此山。以行雨不職。上天有罰。當死。愿師救護。曰汝得罪上帝。我何能致力。雖然汝可易形而來。俄化小蛇。在座榻旁聞。以錫杖引入凈瓶。暮夜風雷挾坐榻。山嶽搖震聞燕坐。達旦既澄霽。蛇自瓶出。有頃復為老人形。謝曰。非師法力
。則血肉腥穢此地矣。無以報德。山中無水。當以水延師道場。即斷地涌泉號為龍湖。洹寒不冰。大旱不竭。灌溉田數百頃。邦人建祠祀焉。每遇聞誕辰。龍必朝謝。有祥雲瑞氣之應。自是歸依益眾。院之右十五里。有隋義寧歐陽太守之廟。邦人烹宰享祭無虛日。聞杖䇿至。與神約曰。能食素持不殺戒。乃可為鄰。不然道不同。不相為謀。何山不可居乎。是夕父老夢神云。我受禪師戒。不復血食祭我。當如比丘飯足矣。自是顯異護持此山。
(庚戌)仰山慧寂禪師示寂(溈山祐法嗣溈仰第二世)
慧寂。開法自仰山遷觀音。接機利物。為禪宗標準。將遷化前數年。有偈曰。年滿七十七。老去是今日。日輪正當午。兩手攀膝屈。至大順庚戌時。在韶州東平山。將入滅。有數僧侍立。寂示偈曰。一二二三子。平目復仰視。兩口無一舌。此是吾宗旨。言訖。以兩手抱膝而逝。年七十七。謚智通。塔號妙光○從諗。住趙州。甘心枯槁。僧堂無前後架。旋營齋食繩床。偶折一腳。但以燒斷柴薪。用繩系之。住持垂四十年。未嘗赍一封書告檀越。然天下叢林。莫不尊為古佛。庚戌。河北燕王領兵。收鎮州到界。有觀氣象者。奏曰。趙州所居有聖人。戰必不勝。二王遂議和。因展筵會。乃問。趙之金地上士何人。或曰。
【現代漢語翻譯】 現代漢語譯本： 那麼血肉腥臭就會沾染這片土地了，無法報答您的恩德。山中沒有水源，我應當用水來延續老師您的道場。於是劈開地面涌出泉水，命名為龍湖。即使在寒冷的冬天也不會結冰，即使在大旱之年也不會乾涸，可以灌溉幾百頃田地。當地百姓建造祠廟來祭祀他。每當遇到誕辰之日，龍一定會前來朝拜感謝，有祥雲瑞氣的應驗。從此歸依的人更加眾多。寺院的右邊十五里處，有隋朝義寧年間（617-618）歐陽太守的廟宇。當地百姓每天都要宰殺牲畜來祭祀他。慧寂禪師拄著枴杖來到這裡，與神約定說：『如果能吃素，持守不殺生戒，才可以做鄰居。不然的話，道不同不相爲謀，哪裡不可以居住呢？』當天晚上，父老們夢見神說：『我接受了禪師的戒律，不再接受血食祭祀我了，應當像比丘一樣用飯食供養我就足夠了。』從此神靈顯現神異，護持這座山。
（庚戌年（830））仰山慧寂禪師圓寂（溈山祐（溈山祐）的法嗣，溈仰宗第二世）。
慧寂，開創道場從仰山遷到觀音寺，接引眾生，利益萬物，成為禪宗的標準。將要圓寂的前幾年，寫了一首偈語說：『年滿七十七，老去是今日。日輪正當午，兩手攀膝屈。』到了大順庚戌年（890）時，在韶州東平山，將要入滅。有幾位僧人侍立在旁，慧寂禪師示偈說：『一二二三子，平目復仰視。兩口無一舌，此是吾宗旨。』說完，用兩手抱著膝蓋而逝，享年七十七歲，謚號智通，塔號妙光。趙州從諗（從諗）禪師，住在趙州，甘心過著清貧的生活。僧堂沒有前後架，只是臨時準備齋飯和繩床。偶然繩床折斷了一條腿，就用燒斷的柴薪，用繩子繫上。主持寺院將近四十年，未曾寫過一封信告知施主。然而天下的叢林，沒有不尊稱他為古佛的。庚戌年（950），河北燕王率領軍隊，攻取鎮州到達邊界。有觀察天象的人奏報說：『趙州所居住的地方有聖人，作戰必定不能勝利。』燕王和另一位王於是商議和談，因此擺設宴席。於是問道：『趙州的金地上士是什麼人？』有人說：
【English Translation】 English version: Then the blood and flesh would defile this land, and there would be no way to repay your kindness. There is no water in the mountains, so I should use water to extend your Dharma place, Master. Then he split the ground and a spring gushed out, which was named Dragon Lake. It does not freeze even in the cold winter, and it does not dry up even in a great drought, and it can irrigate hundreds of acres of fields. The local people built a shrine to worship him. Whenever his birthday arrives, the dragon will come to pay homage and give thanks, and there will be auspicious clouds and auspicious omens. From then on, more and more people took refuge in him. Fifteen miles to the right of the monastery is the temple of Prefect Ouyang of Yining (617-618) of the Sui Dynasty. The local people slaughter livestock every day to worship him. Zen Master Huiji came here with a cane and made an agreement with the god, saying: 'If you can be a vegetarian and uphold the precept of not killing, you can be a neighbor. Otherwise, we have different paths and cannot conspire together. Where can't I live?' That night, the elders dreamed that the god said: 'I have received the precepts of the Zen master and will no longer accept blood sacrifices. It is enough to offer me food like a Bhikkhu.' From then on, the god manifested supernatural powers and protected this mountain.
(Gengxu year (830)) Zen Master Huiji of Yangshan passed away (Dharma successor of Weishan You (溈山祐), the second generation of the Weiyang School).
Huiji, who founded the monastery, moved from Yangshan to Guanyin Temple, receiving sentient beings and benefiting all things, becoming the standard of Zen. A few years before his death, he wrote a verse saying: 'Seventy-seven years old, old age is today. The sun is right at noon, both hands clasping knees.' In the Gengxu year (890) of Dashun, he was in Dongping Mountain, Shaozhou, about to enter Nirvana. Several monks were standing by, and Zen Master Huiji showed a verse saying: 'One two two three sons, looking up with flat eyes. Two mouths without one tongue, this is my purpose.' After saying that, he passed away with his hands clasped around his knees, at the age of seventy-seven, with the posthumous title of Zhitong and the pagoda name of Miaoguang. Zen Master Congshen (從諗) of Zhao Zhou lived in Zhao Zhou, willingly living a poor life. The monks' hall had no front or back shelves, only temporary meals and rope beds were prepared. Occasionally, one leg of the rope bed was broken, so he used broken firewood and tied it with rope. He presided over the monastery for nearly forty years and never wrote a letter to inform the benefactors. However, all the monasteries in the world respected him as an ancient Buddha. In the Gengxu year (950), the Prince of Yan in Hebei led troops to capture Zhenzhou and reached the border. An observer of celestial phenomena reported: 'There is a sage living in Zhao Zhou, and the battle will definitely not be won.' The Prince of Yan and another prince then discussed peace and held a banquet. Then he asked: 'Who is the golden earth scholar in Zhao Zhou?' Someone said:
有講華嚴大師。節行孤邈。歲大旱。命往臺山祈雨。師未回甘澤。如瀉。王曰。恐未盡善。或曰。此去一百二十里。趙州觀音院。有禪師年臘高邈。道眼明白。曰此足以應兆矣。於是二王命駕往謁。既至。諗端坐不起。燕王問曰。人王尊耶。法王尊耶。曰若在人王。人王中尊。若在法王。法王中尊。二王遂禮拜。諗為說法。來日將回。燕王下先鋒。默使聞之。諗安坐不起。凌晨入院。責以傲睨君侯。諗聞遽出迎接先鋒。問曰。昨日見二王來不起。今日見某甲來。因何起接。曰待都衙得似大王。老僧亦不起。接先鋒乃再拜而去。
(辛亥)光涌遷慧寂塔
光涌。豐城章氏子。母乳之夕。神光照庭。廄馬皆驚。因以光涌名之。父事仰山得度。年十九受具戒。北遊謁義玄。玄曰。汝師明眼。乃不事之。遠遊何為。涌因南歸。慧寂問曰。來作么。曰禮覲和尚。曰還見和尚么。曰見。曰和尚何似驢。曰光涌見和尚。亦不似佛。曰若不似佛。似個什麼。曰若更有所似。與驢何別。寂大驚曰。凡聖兩忘。情盡體露。吾以此語驗人。已二十年。無決了者。噫子真利根。當自保任。每指謂人曰。此子肉身佛也。寂歿。涌燃第三指。以報法。又燃第二指。以報親。辛亥。涌遷寂。靈骨歸仰山塔。集云峰下○常通。初參景岑。岑
【現代漢語翻譯】 現代漢語譯本： 有位講華嚴經的大師，品行高潔，與衆不同。那年大旱，（國王）命令他前往臺山祈雨。大師還未返回，甘霖就像傾瀉一般降臨。國王說：『恐怕還不夠完美。』有人說：『從這裡往北一百二十里，趙州觀音院有一位禪師，年高德劭，道眼明亮。』（國王）說：『這位禪師足以應驗天兆了。』於是二位國王駕臨前往拜謁。到達后，趙州禪師端坐不起。燕王問道：『人王尊貴，還是法王尊貴？』趙州禪師說：『如果站在人王的角度，人王最為尊貴；如果站在法王的角度，法王最為尊貴。』二位國王於是禮拜。趙州禪師為他們說法。第二天將要返回時，燕王派出的先鋒官，暗中將此事告訴了趙州禪師。趙州禪師安坐不起。凌晨，先鋒官進入寺院，責備趙州禪師傲慢無禮，輕視君侯。趙州禪師聽聞后，立刻出門迎接先鋒官，問道：『昨天見到二位國王來，您不起身；今天見到我來，您為何起身迎接？』趙州禪師說：『等待都衙像大王一樣尊貴，老僧我也不會起身。』先鋒官於是再次拜謝而去。
（辛亥年（951年））光涌遷葬慧寂塔
光涌，豐城章氏之子。他母親哺乳他的那個晚上，神光照亮庭院，馬廄里的馬都驚恐不安。因此用『光涌』來命名他。他的父親侍奉仰山禪師並因此得度。十九歲時受具足戒。後來北遊參謁義玄禪師（臨濟義玄）。義玄禪師說：『你的老師明眼，你卻不侍奉他，遠遊是爲了什麼？』光涌於是南歸。慧寂禪師（仰山慧寂）問道：『你來做什麼？』光涌回答說：『來禮拜和尚。』慧寂禪師問：『你見到和尚了嗎？』光涌回答說：『見到了。』慧寂禪師問：『和尚像什麼？』光涌回答說：『光涌見到和尚，也不像佛。』慧寂禪師問：『如果不像佛，像什麼？』光涌回答說：『如果更像什麼，那與驢有什麼區別？』慧寂禪師大驚說：『凡聖兩忘，情盡體露，我用這句話來檢驗人，已經二十年了，沒有能夠徹底領悟的。唉！你真是利根，應當自己保重。』慧寂禪師常常指著光涌對人說：『這孩子是肉身佛啊！』慧寂禪師去世后，光涌燃第三指，用來報答佛法之恩。又燃第二指，用來報答父母之恩。辛亥年（951年），光涌遷葬慧寂禪師。靈骨歸葬仰山塔，聚集在云峰山下。常通禪師，最初參拜景岑禪師（雲門文偃）。景岑禪師
【English Translation】 English version: There was a Huayan (Flower Garland Sutra) master, whose conduct was solitary and lofty. In a year of great drought, he was ordered to go to Mount Tai to pray for rain. Before the master returned, the sweet rain poured down like a waterfall. The king said, 'I'm afraid it's not perfect enough.' Someone said, 'One hundred and twenty miles north from here, at Zhao Zhou (Zhaozhou) Guanyin (Avalokiteśvara) Monastery, there is a Chan (Zen) master of high seniority and clear insight.' (The king) said, 'This is enough to respond to the omen.' So the two kings went to pay their respects. Upon arrival, Zhaozhou (Zhaozhou) sat still and did not rise. The Yan (Yan) King asked, 'Is the human king more venerable, or the Dharma king more venerable?' Zhaozhou (Zhaozhou) said, 'If in the realm of the human king, the human king is the most venerable; if in the realm of the Dharma king, the Dharma king is the most venerable.' The two kings then bowed. Zhaozhou (Zhaozhou) expounded the Dharma for them. The next day, as they were about to return, the vanguard of the Yan (Yan) King secretly informed Zhaozhou (Zhaozhou) of this. Zhaozhou (Zhaozhou) sat still and did not rise. At dawn, the vanguard entered the monastery and rebuked Zhaozhou (Zhaozhou) for being arrogant and disrespectful to the lord. Upon hearing this, Zhaozhou (Zhaozhou) immediately went out to greet the vanguard and asked, 'Yesterday, when the two kings came, you did not rise; today, when you see me, why do you rise to greet me?' Zhaozhou (Zhaozhou) said, 'When the commander is as venerable as the king, this old monk will also not rise.' The vanguard then bowed again and left.
In the year Xinhai (951 AD), Guangyong (Guangyong) was reburied in the Huiji (Huiji) Pagoda.
Guangyong (Guangyong) was the son of the Zhang family of Fengcheng (Fengcheng). On the night his mother nursed him, divine light illuminated the courtyard, and the horses in the stable were all frightened. Therefore, he was named 'Guangyong (Guangyong)'. His father served Yangshan (Yangshan) and was thus liberated. At the age of nineteen, he received the full precepts. Later, he traveled north to visit Yixuan (Linji Yixuan). Yixuan (Linji Yixuan) said, 'Your teacher has clear insight, yet you do not serve him. What is the purpose of traveling far?' Guangyong (Guangyong) then returned south. Huiji (Yangshan Huiji) asked, 'What are you here for?' Guangyong (Guangyong) replied, 'To pay respects to the abbot.' Huiji (Yangshan Huiji) asked, 'Have you seen the abbot?' Guangyong (Guangyong) replied, 'I have.' Huiji (Yangshan Huiji) asked, 'What is the abbot like?' Guangyong (Guangyong) replied, 'Guangyong (Guangyong) sees the abbot, and he is not like a Buddha either.' Huiji (Yangshan Huiji) asked, 'If not like a Buddha, what is he like?' Guangyong (Guangyong) replied, 'If he were like something else, what difference would there be between him and a donkey?' Huiji (Yangshan Huiji) was greatly surprised and said, 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence, I have used this phrase to test people for twenty years, and no one has been able to fully understand it. Alas! You are truly sharp-witted, you should take care of yourself.' Huiji (Yangshan Huiji) often pointed to Guangyong (Guangyong) and said to people, 'This child is a living Buddha!' After Huiji (Yangshan Huiji) passed away, Guangyong (Guangyong) burned his third finger to repay the kindness of the Dharma. He also burned his second finger to repay the kindness of his parents. In the year Xinhai (951 AD), Guangyong (Guangyong) was reburied with Huiji (Huiji). His spiritual bones were returned to the Yangshan (Yangshan) Pagoda, gathered at the foot of Yunfeng (Yunfeng) Mountain. Changtong (Changtong) Chan master, initially visited Jingcen (Yunmen Wenyan). Jingcen (Yunmen Wenyan)
問。何處人。曰邢州人。岑曰。我道汝不從彼來。曰和尚還曾住此否。岑然之。乃容入室。咸通末。開山瑞聖院。光啟中。寇起。通領徒至四明。大順二年。主雪竇僧問。如何是三世諸佛出身處。曰伊不肯知汝有三世。僧良久。通曰。汝薦否。不然者。且向著佛不得處。體取時中。常在識盡。功亡瞥然而起。即是傷他。而況言句乎○道䖍。侍石霜。霜歿。䖍勘首座。於是廬于塔旁。經行末山之下。住崇福。示眾。諸兄弟還識得命么。欲知命。流泉是命。湛寂是身。千波競起。是文殊境界。一亙晴空。是普賢床榻。其次借一句子。是指月于中事是話月從上宗門中事。如節度使。信旗相似。且如諸方先德。未建許多名目。指陳已前諸。兄弟約甚麼。體格商量。到這裡不假三寸試話會看。不假耳試辨聽看。不假眼試辨白看。所以道聲前拋不出。句后不藏形。盡乾坤大地都來。是汝當人個體。向甚處安眼耳鼻舌。若向意根下。圖度作解。盡未來際。亦未有休歇。分。所以洞山道。擬將心意學玄宗。大似西行腳向東。僧問。人人盡言請益。未審師將何法拯濟。曰汝道巨岳還曾乏寸土么。曰恁么則四海蔘尋。當爲何事。曰演若迷頭心自狂。曰還有不狂者么。曰有。曰如何是不狂者。曰突曉途中眼不開。僧問。如何是頭。曰開眼不覺
【現代漢語翻譯】 現代漢語譯本 問：你是哪裡人？答：我是邢州人。岑（指岑和尚）說：『我說你不是從那邊來的。』答：和尚你還曾住在這裡嗎？岑和尚表示認可，才允許他進入房間。咸通（唐僖宗年號，860-874年）末年，開創瑞聖院。光啟（唐昭宗年號，885-888年）年間，發生戰亂，通和尚帶領弟子前往四明。大順二年（唐昭宗年號，891年），主持雪竇寺。有僧人問：『什麼是三世諸佛（過去、現在、未來一切諸佛）的出身之處？』答：『它不肯承認你有三世。』僧人沉默良久。通和尚說：『你領會了嗎？如果不能領會，暫且朝著佛無法到達的地方，在時機中體會。常常在意識消盡、功用泯滅時，突然生起，這就是傷害了它，更何況是言語呢？』 道䖍（人名）侍奉石霜（地名）。石霜圓寂后，道䖍考察首座。於是住在塔旁，在末山（地名）下經行。後來住在崇福寺，向大眾開示：『各位兄弟還認識自己的生命嗎？想要認識生命，流動的泉水就是生命，湛然寂靜就是身。千波競起，是文殊（文殊菩薩，智慧的象徵）的境界；一望無垠的晴空，是普賢（普賢菩薩，大行的象徵）的床榻。其次借用一句話，是指月的手指，這件事是話月，是從上宗門中的事，如同節度使的信旗一樣。且如各方先德，未建立許多名目、指陳之前，各位兄弟約定什麼體格來商量？到這裡不需要三寸舌頭來嘗試說話，不需要耳朵來嘗試辨聽，不需要眼睛來嘗試辨別。所以說，聲音之前拋不出去，語句之後藏不住形跡。整個乾坤大地都來，是你的當人個體，向哪裡安放眼耳鼻舌？如果向意根下，圖謀思索作解釋，盡未來際，也沒有休止的時候。』所以洞山（人名）說：『想要用心意來學習玄宗，就像向西走卻朝著東方。』 有僧人問：『人人都說請益，不知道師父用什麼方法來拯救濟度？』答：『你說巨大的山嶽還缺少一寸土嗎？』答：『這樣說來，四海蔘訪，是爲了什麼事？』答：『演若（人名）迷失了頭，是心自己發狂。』答：『還有不發狂的人嗎？』答：『有。』答：『什麼是不發狂的人？』答：『天剛亮的時候，眼睛卻睜不開。』有僧人問：『什麼是頭？』答：『睜開眼睛卻不覺察。』
【English Translation】 English version Question: Where are you from? Answer: I am from Xingzhou. Cen (referring to the monk Cen) said, 'I said you didn't come from there.' Answer: Has the monk ever lived here? Monk Cen acknowledged this, and only then allowed him to enter the room. At the end of the Xiantong era (Emperor Xizong of Tang Dynasty, 860-874 AD), the Ruisheng Temple was founded. During the Guangqi era (Emperor Zhaozong of Tang Dynasty, 885-888 AD), war broke out, and Monk Tong led his disciples to Siming. In the second year of Dashun (Emperor Zhaozong of Tang Dynasty, 891 AD), he presided over the Xuetou Temple. A monk asked, 'What is the birthplace of the Buddhas of the three worlds (all Buddhas of the past, present, and future)?' Answer: 'It refuses to acknowledge that you have three worlds.' The monk remained silent for a long time. Monk Tong said, 'Have you understood? If you cannot understand, then temporarily face the place where the Buddha cannot reach, and experience it in the moment. It is always when consciousness is exhausted and function is extinguished that it suddenly arises, and this is what harms it, let alone words?' Daoqian (personal name) served Shishuang (place name). After Shishuang passed away, Daoqian examined the chief seat. So he lived next to the pagoda and walked under Mount Mo (place name). Later, he lived in Chongfu Temple and gave instructions to the public: 'Brothers, do you still recognize your own life? If you want to know life, the flowing spring is life, and serene stillness is the body. The myriad waves rising together are the realm of Manjusri (Manjusri Bodhisattva, symbol of wisdom); the boundless clear sky is the bed of Samantabhadra (Samantabhadra Bodhisattva, symbol of great practice). Secondly, borrowing a phrase, it is the finger pointing at the moon, and this matter is talking about the moon, which is a matter from the upper sect, like the banner of a military commissioner. Moreover, like the virtuous predecessors of various places, before establishing many names and pointing out things, what kind of framework did you brothers agree on to discuss? Here, there is no need to try to speak with a three-inch tongue, no need to try to listen with ears, and no need to try to distinguish with eyes. Therefore, it is said that it cannot be thrown out before the sound, and the trace cannot be hidden after the sentence. The entire universe comes, it is your individual, where do you place your eyes, ears, nose, and tongue? If you try to think and interpret it under the root of intention, there will be no end even in the infinite future.' Therefore, Dongshan (personal name) said, 'If you want to learn the profound sect with intention, it is like walking west but heading east.' A monk asked, 'Everyone says they are seeking instruction, I wonder what method the master uses to save and deliver?' Answer: 'Do you say that a huge mountain lacks an inch of soil?' Answer: 'In that case, what is the purpose of visiting all over the world?' Answer: 'Yanruo (personal name) lost his head, it is the mind itself that is crazy.' Answer: 'Are there people who are not crazy?' Answer: 'Yes.' Answer: 'Who are the people who are not crazy?' Answer: 'When the sky is just dawning, the eyes cannot be opened.' A monk asked, 'What is the head?' Answer: 'Opening your eyes but not being aware.'
曉。曰如何是尾。曰不坐萬年床。曰有頭無尾時如何。曰終是不貴。曰有尾無頭時如何。曰雖飽無力曰直得頭尾相稱時如何。曰兒孫得力。室內不知。乃曰。古人說個頭。只令汝知有說個尾。只教汝盡卻。今時有如許多不相應底事。所以教汝向這裡屏當卻消磨卻。令汝今日相應去。成辦去若是當人體爾。真實恒如。不可更恁么說話也。雖然如是。須是個人始得。且莫異口同音。快須努力。僧問。承古有言。向外紹則臣位。向內紹則王種是否。曰是。曰如何是外紹。曰若不知事極頭。祇得了事。喚作外紹。是為臣種。曰如何是內紹。曰知向里許承當擔荷。是為內紹。曰如何是王種。曰須見無承當底人。無擔荷底人。始得同一色。同一色了。所以借為誕生。是為王種。曰恁么則內紹亦須得轉。曰灼然有承當擔荷。爭得不轉。汝道內紹便是人王種。你且道。如今還有紹底道理么。所以古人道。紹是功紹。了非是功。轉功位了。始喚作人王種。曰未審外紹還轉。也無。曰外紹全未知有。且教渠知有。曰如何是知有。曰天明不覺曉。又僧問。如何是外紹。曰不借別人家裡事。曰如何是內紹。曰推爺向里頭。曰二語之中。那語最親。曰臣在門裡。王不出門。曰恁么則不出門者不落二邊。曰渠也不獨坐世界裡紹王種名。外紹王種姓。
【現代漢語翻譯】 現代漢語譯本 曉（不詳）。問：『如何是尾？』 答：『不坐萬年床。』 問：『有頭無尾時如何？』 答：『終是不貴。』 問：『有尾無頭時如何？』 答：『雖飽無力。』 問：『直得頭尾相稱時如何？』 答：『兒孫得力。室內不知。』 於是說：『古人說個頭，只令你知道有，說個尾，只教你盡了它。現在有這麼多不相應的事情，所以教你在這裡屏除它，消磨它，讓你今天相應，成就它。如果是當體人，真實恒常如此，不可再這樣說話了。雖然如此，必須是個人才行。切莫異口同音，快須努力。』 僧人問：『承古有言，向外紹則臣位，向內紹則王種，是否？』 答：『是。』 問：『如何是外紹？』 答：『若不知事極頭，只得了事，喚作外紹，是為臣種。』 問：『如何是內紹？』 答：『知向里許承當擔荷，是為內紹。』 問：『如何是王種？』 答：『須見無承當底人，無擔荷底人，始得同一色。同一色了，所以借為誕生，是為王種。』 問：『這麼說內紹也須得轉？』 答：『灼然有承當擔荷，爭得不轉？你道內紹便是人王種，你且道，如今還有紹底道理么？所以古人道，紹是功紹，了非是功，轉功位了，始喚作人王種。』 問：『未審外紹還轉，也無？』 答：『外紹全未知有，且教他知道有。』 問：『如何是知有？』 答：『天明不覺曉。』 又有僧人問：『如何是外紹？』 答：『不借別人家裡事。』 問：『如何是內紹？』 答：『推爺向里頭。』 問：『二語之中，那語最親？』 答：『臣在門裡，王不出門。』 問：『這麼說不出門者不落二邊？』 答：『他也不獨坐世界裡紹王種名，外紹王種姓。
【English Translation】 English version Unclear. Asked: 'What is the tail?' Answered: 'Do not sit on a ten-thousand-year bed.' Asked: 'What if there is a head but no tail?' Answered: 'Ultimately, it is not valuable.' Asked: 'What if there is a tail but no head?' Answered: 'Although full, there is no strength.' Asked: 'What if the head and tail are perfectly matched?' Answered: 'The children and grandchildren are capable. Unknown within the room.' Then said: 'The ancients spoke of a head, only to let you know there is one; spoke of a tail, only to teach you to exhaust it. Now there are so many incongruous things, so I teach you to screen them out here, to wear them away, to let you correspond today, to accomplish it. If it is the person of the very substance, truly and constantly so, you must not speak like this again. Although it is so, it must be a person to begin with. Do not speak with one voice, quickly strive hard.' A monk asked: 'It is said of old, to inherit outwardly is the position of a minister, to inherit inwardly is the seed of a king, is this so?' Answered: 'It is so.' Asked: 'What is outward inheritance?' Answered: 'If one does not know the extreme end of things, and only understands the matter, it is called outward inheritance, and is the seed of a minister.' Asked: 'What is inward inheritance?' Answered: 'Knowing to undertake and bear responsibility within, is called inward inheritance.' Asked: 'What is the seed of a king?' Answered: 'One must see the person who does not undertake, the person who does not bear responsibility, then one can attain the same color. Having the same color, therefore borrowing it for birth, is the seed of a king.' Asked: 'In that case, inward inheritance must also transform?' Answered: 'Surely there is undertaking and bearing responsibility, how can it not transform? You say inward inheritance is the seed of a human king, but tell me, is there still a principle of inheritance today? Therefore, the ancients said, inheritance is the inheritance of merit, completion is not merit, transforming the position of merit, then it is called the seed of a human king.' Asked: 'I do not know if outward inheritance also transforms?' Answered: 'Outward inheritance does not yet know there is, first teach them to know there is.' Asked: 'What is knowing there is?' Answered: 'Awakening at dawn without realizing it.' Another monk asked: 'What is outward inheritance?' Answered: 'Not borrowing matters from another's home.' Asked: 'What is inward inheritance?' Answered: 'Pushing the father inward.' Asked: 'Among the two phrases, which phrase is the closest?' Answered: 'The minister is inside the gate, the king does not go out.' Asked: 'In that case, does the one who does not go out not fall into two extremes?' Answered: 'He does not sit alone in the world inheriting the name of the king's seed, the surname of the outward inheritance of the king's seed.'
所以道紹是功名臣。是偏中正。紹了轉功名君。是正中偏。問誕生還更知聞。也無。曰更知聞阿誰。曰恁么則莫便是否。曰若是為甚麼。古人道誕生王有父。曰既有父。為甚麼不知聞。曰同時不識祖。問古人道。直得不恁么來者。猶是兒孫意旨如何。曰古人不謾語。曰如何是來底兒孫。曰猶守珍御在。曰如何是父。曰無家可坐。無世可興。
(癸丑)吳越王賜洪諲號法濟
初吳越王錢镠微時。洪諲住徑山。一日謂其徒曰。翼曰有異人至。當厚禮以待之。詰朝镠至。諲門迎。延之丈室。特異於他。堂眾俱訝。諲乃密謂镠曰。他日獨霸吳越。當須護持佛法。無忘此言。镠恭謝而去。及立軍功收杭州。執弟子禮以事諲。勤厚無比。景福二年。镠封吳越王。表賜諲。號法濟大師。
(乙卯)灌溪志閑禪師入寂(臨濟玄法嗣臨濟第二世)
志閑。館陶史氏子。參義玄。玄驀胸搊住。閑曰。領領玄拓開。曰且放汝一頓。后至末山。尼瞭然遣侍者。問上座遊山來。為佛法來。曰為佛法來。然乃升座。問閑上座今日離何處。曰路口。曰何不蓋卻。閑無對。始禮拜。問如何是末山。曰不露頂。曰如何是末山主。曰非男女相。閑乃喝曰。何不變去。曰不是神。不是鬼。變個甚麼。閑乃伏膺作園頭。三年後住灌溪。
【現代漢語翻譯】 現代漢語譯本 所以道紹是功名臣，是偏中正。紹了轉功名君，是正中偏。問誕生還更知聞，也無？曰更知聞阿誰？曰恁么則莫便是否？曰若是為甚麼？古人道誕生王有父。曰既有父，為甚麼不知聞？曰同時不識祖。問古人道，直得不恁么來者，猶是兒孫意旨如何？曰古人不謾語。曰如何是來底兒孫？曰猶守珍御在。曰如何是父？曰無家可坐，無世可興。
（癸丑年（953年））吳越王賜洪諲（法號）號法濟（大師稱號）
當初吳越王錢镠（人名）微賤時，洪諲（法號）住在徑山（地名）。一日對他的徒弟說：『明天會有異人來，要用厚禮招待他。』第二天早晨錢镠（人名）來到，洪諲（法號）在門口迎接，用特別的禮節對待他，和對待其他人不一樣。堂里的眾人都很驚訝。洪諲（法號）就私下對錢镠（人名）說：『將來你獨自稱霸吳越（地區名），一定要護持佛法，不要忘記今天的話。』錢镠（人名）恭敬地拜謝后離開。等到他建立軍功，攻佔杭州（地名）后，以弟子的禮節來侍奉洪諲（法號），非常勤奮恭敬。景福二年（893年），錢镠（人名）被封為吳越王，上表朝廷賜予洪諲（法號）法濟大師的稱號。
（乙卯年（955年））灌溪志閑（法號）禪師圓寂（臨濟義玄（法號）的法嗣，臨濟宗第二代）
志閑（法號），館陶（地名）史氏之子。參拜義玄（法號）。義玄（法號）突然抓住他的胸口，志閑（法號）說：『領領』，義玄（法號）放開，說：『暫且放你一頓。』後來他到了末山（地名），尼姑瞭然（法號）派侍者問：『上座（對僧人的尊稱）是遊山來的，還是為佛法來的？』志閑（法號）說：『為佛法來的。』瞭然（法號）於是升座，問志閑（法號）：『上座今天從哪裡離開？』答：『路口。』問：『為什麼不蓋住？』志閑（法號）無言以對，於是禮拜。問：『什麼是末山（地名）？』答：『不露頂。』問：『什麼是末山（地名）的主人？』答：『非男女相。』志閑（法號）於是呵斥道：『為什麼不變去？』答：『不是神，不是鬼，變個什麼？』志閑（法號）於是心悅誠服，做了園頭。三年後，住在灌溪（地名）。
【English Translation】 English version Therefore, Dao Shao is a meritorious minister, representing the partial within the correct. Shao then transforms into a meritorious ruler, representing the correct within the partial. Question: Is there further knowledge of birth? Answer: No. Question: Who knows further? Answer: If it's like that, then don't readily affirm or deny. Question: If so, why? The ancients said that a king's birth has a father. Question: Since there is a father, why is there no knowledge? Answer: At the same time, he doesn't recognize the ancestor. Question: The ancients said, 'Even if one doesn't come like that, it's still the intention of descendants.' What does that mean? Answer: The ancients don't deceive. Question: What are the descendants who come? Answer: They still guard the precious possessions. Question: What is the father? Answer: There is no home to sit in, no world to prosper.
(Gui Chou Year (953 AD)) King Qian Liu of Wuyue bestowed upon Hongyin (Dharma name) the title of Master Faji (Master Title)
Initially, when King Qian Liu (person name) of Wuyue was humble, Hongyin (Dharma name) resided at Jingshan (place name). One day, he said to his disciples, 'Tomorrow, an extraordinary person will arrive; treat him with great respect.' The next morning, Qian Liu (person name) arrived, and Hongyin (Dharma name) greeted him at the gate, treating him with special courtesy, unlike others. The assembly in the hall was surprised. Hongyin (Dharma name) then secretly said to Qian Liu (person name), 'In the future, when you solely dominate Wuyue (region name), you must protect the Buddha Dharma; do not forget these words.' Qian Liu (person name) respectfully thanked him and departed. When he established military merit and captured Hangzhou (place name), he served Hongyin (Dharma name) with the respect due to a disciple, being extremely diligent and respectful. In the second year of Jingfu (893 AD), Qian Liu (person name) was enfeoffed as the King of Wuyue, and he submitted a memorial to the court to bestow upon Hongyin (Dharma name) the title of Great Master Faji.
(Yi Mao Year (955 AD)) Chan Master Zhixian (Dharma name) of Guanxi passed away (Dharma successor of Linji Yixuan (Dharma name), the second generation of the Linji school)
Zhixian (Dharma name) was the son of the Shi family of Guantao (place name). He visited Yixuan (Dharma name). Yixuan (Dharma name) suddenly grabbed his chest. Zhixian (Dharma name) said, 'Lead, lead.' Yixuan (Dharma name) released him and said, 'I'll let you off for now.' Later, he arrived at Moshan (place name). The nun Liaoran (Dharma name) sent an attendant to ask, 'Venerable Sir, are you here to tour the mountains or for the Buddha Dharma?' Zhixian (Dharma name) said, 'For the Buddha Dharma.' Liaoran (Dharma name) then ascended the seat and asked Zhixian (Dharma name), 'Where did the Venerable Sir depart from today?' He replied, 'The crossroads.' She asked, 'Why didn't you cover it up?' Zhixian (Dharma name) was speechless and then bowed. She asked, 'What is Moshan (place name)?' He replied, 'Not revealing the crown.' She asked, 'What is the master of Moshan (place name)?' He replied, 'Neither male nor female form.' Zhixian (Dharma name) then shouted, 'Why don't you transform?' She replied, 'Not a god, not a ghost, what should I transform into?' Zhixian (Dharma name) was then convinced and became a gardener. Three years later, he resided at Guanxi (place name).
上堂。我在臨濟處得半杓。末山處得半杓。共成一杓。吃了直至。如今飽不饑。乾寧二年五月。問侍者曰。坐死者誰。曰僧伽。問立死者誰。曰僧會。閑乃行七步。垂手而逝○洪諲。住徑山。乙卯九月日。院前檉樹忽萎。廚內飯如金色。諲令鳴鐘集眾。升座曰。牟尼掩足。迦葉藏峰。彼彼不落。見聞一句。莫教人說。汝須急切。各自知時。法界雖長。世人景促。佛法非遠。大道不迷。孝順住持。如吾在日。久立珍重。遂入滅。
(丙辰)九峰通玄禪師入寂(洞山價法嗣曹洞第二世)
乾寧三年二月十七日。通玄誡眾曰。無虛度光陰。無虛消信施。既已出家。惟道是履。名大丈夫。言訖遂寂。然在定至三月二十日乃化○從諗。坐禪次。趙王來謁。主事報曰。大王來禮拜。諗安坐不起。左右問故。曰你不會老僧這裡下等人來出三門。接中等人來下禪床接。上等人來禪床上接。不可喚大王中下等人也。王大喜。堅請入內供養。諗許之。王歸后。遣使迎請正位而坐。諗良久。以手斫額曰。階下立者是何官長。左右曰。是諸院尊宿並大師大德。諗曰。他各是一方化主。若在階下。老僧亦起。王乃命上殿。齋筵將罷。僧官排定。從上至下。一人一問佛法。諗望見乃問。作什麼。曰問佛法。曰這裡已坐卻老僧那裡。問什
么法二尊不併化。王乃令止。時王與后俱侍立。后曰。請禪師師為大王摩頂授記。諗以手摩王頂曰。愿大王與老僧齊年。王欲卜時擇地。建造禪宮。諗聞之。令人謂王曰。若動著一莖草。老僧卻歸趙州。有竇行軍者。愿舍果園一所。諗乃受之。號為真際禪院。亦名竇家園。入院后。海眾云臻○慧棱。往來雪峰玄沙。二十年。坐破七個蒲團。不明此事。一日捲簾。忽大悟。有頌曰。也大差也大差。捲起簾來見天下。有人問我是何宗。拈起拂子劈口打。峰舉謂沙曰。此子徹去也。曰未可此是意識著述。更須勘過始得。至晚。眾僧上來問訊。峰謂棱曰。備頭陀未肯汝在。汝實有正悟。對眾舉來。棱乃頌曰。萬象之中獨露身。惟人自肯乃方親昔時謬向途中覓。今日看來火里冰。峰乃曰。不可更是意識著述。棱問峰曰。從上諸聖傳授一路。請師垂示。峰良久。棱設禮而退。峰微笑。棱入方丈。峰曰。是甚麼。曰今日天晴好曬麥。自此酬問。未嘗爽于玄旨。
(戊午)趙州從諗禪師示寂(南泉愿法嗣)
從諗。住趙州竇家園。二年戊午十一月。將入滅時。謂弟子曰。吾去世后。焚燒了。不用凈淘舍利。宗師弟子不同浮俗。且身是幻。舍利何生。斯不可也。令小師送。拂子一枝與趙王。傳語云。此是老僧一生用不盡底。
【現代漢語翻譯】 現代漢語譯本： 么法二尊不能同時教化。國王於是下令停止。當時國王和王后都侍立在旁。王后說：『請禪師為大王摩頂授記。』從諗禪師用手摩國王的頭頂說：『愿大王與老僧同歲。』國王想要選擇時間和地點，建造禪宮。從諗禪師聽說了，派人告訴國王說：『如果動到一根草，老僧就回趙州。』有竇行軍這個人，願意捐獻一座果園。從諗禪師就接受了，命名為真際禪院，也叫竇家園。入院后，很多僧人雲集而來。 慧棱禪師，往來於雪峰義存（雪峰）和玄沙師備（玄沙）處二十年，坐破了七個蒲團，還不明白這件事。有一天捲簾子，忽然大悟。作偈說：『也大差，也大差，捲起簾來見天下。有人問我是何宗，拈起拂子劈口打。』雪峰義存舉起這件事對玄沙師備說：『這人徹悟了。』玄沙師備說：『還不能確定，這只是意識的著述。還要勘驗過才行。』到了晚上，眾僧上來問訊。雪峰義存對慧棱禪師說：『備頭陀還不認可你，你確實有真正的領悟，當著大家說出來。』慧棱禪師於是作偈說：『萬象之中獨露身，惟人自肯乃方親，昔時謬向途中覓，今日看來火里冰。』雪峰義存說：『還不能確定，這更是意識的著述。』慧棱禪師問雪峰義存說：『從上諸聖傳授的一路，請老師開示。』雪峰義存沉默良久。慧棱禪師行禮退下。雪峰義存微笑。慧棱禪師進入方丈室。雪峰義存問：『是什麼？』慧棱禪師說：『今天天晴好曬麥。』從此酬對問答，沒有不符合玄妙的宗旨。
（戊午年(898)）趙州從諗（趙州）禪師圓寂（南泉普愿（南泉）的法嗣）。
從諗禪師，住在趙州竇家園。二年戊午年十一月，將要圓寂的時候，對弟子們說：『我去世后，焚燒了，不用凈淘舍利。宗師弟子不同於浮俗。而且身體是虛幻的，舍利從哪裡產生？這是不可以的。』讓小師送拂子一枝給趙王，傳話說：『這是老僧一生用不盡的。』
【English Translation】 English version: The two venerable ones of different Dharmas cannot transform simultaneously. The king then ordered it to stop. At that time, the king and queen were both standing in attendance. The queen said, 'Please, Zen Master, touch the crown of the king's head to bestow a prophecy.' Zhaozhou Congshen (Congshen) touched the king's head with his hand and said, 'May the great king be the same age as this old monk.' The king wanted to choose a time and place to build a Zen palace. When Congshen heard of it, he sent someone to tell the king, 'If you move even a single blade of grass, this old monk will return to Zhaozhou.' There was a Dou Xingjun who was willing to donate an orchard. Congshen then accepted it and named it the True Boundary Zen Monastery, also known as Dou's Garden. After entering the monastery, many monks flocked to it. Zen Master Huileng traveled back and forth between Xuefeng Yicun (Xuefeng) and Xuansha Shibei (Xuansha) for twenty years, wearing out seven meditation cushions, yet he did not understand this matter. One day, while rolling up the curtain, he suddenly had a great enlightenment. He composed a verse saying, 'A great difference, a great difference, rolling up the curtain to see the world. If someone asks me what sect I belong to, I will pick up the whisk and strike their mouth.' Xuefeng Yicun raised this matter and said to Xuansha Shibei, 'This person has thoroughly awakened.' Xuansha Shibei said, 'It cannot be determined yet; this is just the writing of consciousness. It must be examined further.' In the evening, the monks came up to inquire. Xuefeng Yicun said to Huileng, 'Head Monk Bei has not yet approved of you. You truly have genuine enlightenment; speak it before everyone.' Huileng then composed a verse saying, 'Within the myriad phenomena, the self is uniquely revealed. Only when one acknowledges oneself can one be truly close. In the past, I mistakenly sought it along the way; today, I see ice in the fire.' Xuefeng Yicun said, 'It cannot be determined yet; this is even more the writing of consciousness.' Huileng asked Xuefeng Yicun, 'The path transmitted by all the sages from above, please, teacher, enlighten me.' Xuefeng Yicun remained silent for a long time. Huileng bowed and withdrew. Xuefeng Yicun smiled. Huileng entered the abbot's room. Xuefeng Yicun asked, 'What is it?' Huileng said, 'Today the weather is good for drying wheat.' From then on, their exchanges and questions never deviated from the profound meaning.
In the year Wuwu (898), Zen Master Zhaozhou Congshen (Zhaozhou) passed away (a Dharma heir of Nanquan Puyuan (Nanquan)).
Zen Master Congshen lived in Dou's Garden in Zhaozhou. In the eleventh month of the second year Wuwu, when he was about to pass away, he said to his disciples, 'After I pass away, cremate me, and there is no need to purify and collect the relics. The disciples of the Zen masters are different from the superficial customs. Moreover, the body is illusory; where do relics come from? This is not permissible.' He instructed a young monk to send a whisk to the King of Zhao, saying, 'This is what the old monk has used throughout his life and will never be exhausted.'
遂於十一月十日。端坐而寂。壽一百二十。謚曰真際神師光祖之塔○元安。住洛浦。戊午八月。誡門人曰出家之法。長物不留。播種之時。切宜減省。締構之務。悉從廢停。流光迅速。大道玄深。茍或因循。曷繇體悟。切須在念。時不待人。雖激勵懇切。眾以為常。略不相儆。至冬示微疾。亦不倦參請。十二月一日。告眾曰。吾旦夕行矣。今有一事。問汝諸人若對得分付缽袋子。乃曰。若道這個是即頭上安頭。若道不是即斬頭求活。第一座曰。青山不舉足。日下不挑燈。曰是甚麼時節。作這個語話。汝扶吾宗不起。彥從曰。離此二途。請和尚不問。曰未在更道。曰彥從道不盡。曰我不管汝道不盡。曰彥從無侍者。祇對和尚。安便休。至夜令侍者喚從至曰。阇黎今日祇對甚有道理。據汝合體得先師意旨。先師道。目前無法。意在目前不是目前法。非耳目之所到。且道那句是賓。那句是主。若擇得出。分付缽袋子。曰彥從不會。曰汝合會。曰彥從實不會。安喝出。乃曰苦苦。至二日午時。別僧舉前話問安。安曰。慈舟不棹清波上。劍峽徒勞放木鵝。便遷寂。
(己未)無著文喜禪師入寂(仰山寂法嗣溈仰第三世)
光化二年。文喜示微疾。十月二十七日。夜子時告眾曰。三界心盡。即是涅槃。言訖。跏趺而逝
【現代漢語翻譯】 現代漢語譯本 於是（真際神師）在十一月十日，端坐圓寂，享年一百二十歲，謚號為真際神師光祖之塔。元安禪師，住在洛浦。戊午年（具體年份需要查表換算成公元紀年）八月，告誡門人說：『出家修行的法則，就是不留下任何多餘的物品。在播種的季節，一定要減少開支。建造房屋的事情，全部停止。時光飛逝迅速，大道玄妙深奧。如果因循拖延，怎麼能夠體悟呢？一定要放在心上，時間不等人啊！』雖然激勵懇切，但眾僧認為這是常事，略不警惕。到了冬天，（元安禪師）顯示出輕微的疾病，但仍然不厭倦地接受參訪請益。十二月一日，告訴大家說：『我早晚就要走了。現在有一件事，問你們諸位，如果回答得對，就交付缽袋。』於是說：『如果說這個是，就是頭上安頭（比喻多餘）。如果說這個不是，就是斬頭求活（比喻兩難）。』第一座回答說：『青山不舉足，日下不挑燈。』（元安禪師）說：『這是什麼時節，說這樣的話？你扶不起我的宗風。』彥從回答說：『離開這兩個途徑，請和尚不要問。』（元安禪師）說：『還沒有說到點子上，再說。』彥從說：『彥從說不盡。』（元安禪師）說：『我不管你說不盡。』彥從說：『彥從沒有侍者，只能這樣回答和尚。』元安禪師便作罷。到了晚上，讓侍者叫彥從來，說：『阇黎（梵語，意為學人）今天回答得很有道理，依你所說，你已經體會到先師的意旨。先師說，『目前無法，意在目前，不是目前法，非耳目之所到。』且說哪句是賓，哪句是主？如果能選擇得出，就交付缽袋。』彥從說：『彥從不會。』（元安禪師）說：『你應該會。』彥從說：『彥從實在不會。』元安禪師喝斥一聲，說：『苦啊苦啊！』到了第二天午時，別的僧人舉著之前的話問元安禪師，元安禪師說：『慈舟不棹清波上，劍峽徒勞放木鵝。』便圓寂了。 （己未年）無著文喜禪師入寂（仰山寂禪師法嗣，溈仰宗第三世）。 光化二年（公元900年），文喜禪師示現輕微疾病，十月二十七日夜子時，告訴大家說：『三界心盡，即是涅槃。』說完，結跏趺坐而逝。
【English Translation】 English version Then, on the tenth day of the eleventh month, (the Zen Master Zhenji) sat in full lotus posture and passed away peacefully, at the age of one hundred and twenty. He was posthumously honored as the Pagoda of the Divine Teacher Zhenji, Light of the Ancestors. Zen Master Yuan An resided in Luopu. In the eighth month of the year Wu-wu (year needs conversion to AD), he admonished his disciples, saying: 'The principle of leaving home to practice is to leave behind no superfluous possessions. During the planting season, it is essential to reduce expenses. All construction projects should be completely halted. Time flows swiftly, and the Great Path is profound and deep. If you procrastinate, how can you realize it? You must keep this in mind; time waits for no one!' Although his encouragement was earnest, the monks considered it commonplace and paid little heed. In winter, (Zen Master Yuan An) showed signs of a minor illness, yet he remained tireless in receiving visits and requests for instruction. On the first day of the twelfth month, he told everyone: 'I will be departing sooner or later. Now, I have a matter to ask you all. If you answer correctly, I will entrust the alms bowl.' Thereupon, he said: 'If you say this is it, it is adding a head on top of a head (superfluous). If you say this is not it, it is seeking life by cutting off the head (a dilemma).' The first seat replied: 'The green mountain does not lift its foot; beneath the sun, one does not light a lamp.' (Zen Master Yuan An) said: 'What time is it to speak such words? You cannot uphold my lineage.' Yan Cong replied: 'Apart from these two paths, please, Master, do not ask.' (Zen Master Yuan An) said: 'It is not yet to the point; speak again.' Yan Cong said: 'Yan Cong cannot express it fully.' (Zen Master Yuan An) said: 'I do not care if you cannot express it fully.' Yan Cong said: 'Yan Cong has no attendant; I can only answer the Master in this way.' Zen Master Yuan An then stopped. In the evening, he had the attendant summon Yan Cong and said: 'Dhyana Master (Sanskrit term for practitioner) your answer today was very reasonable. According to what you said, you have comprehended the intention of the late master. The late master said, 'There is no dharma before the eyes; the intention is before the eyes, but it is not a dharma before the eyes; it is beyond what the ears and eyes can reach.' Tell me, which phrase is the guest, and which is the host? If you can choose correctly, I will entrust the alms bowl.' Yan Cong said: 'Yan Cong does not know.' (Zen Master Yuan An) said: 'You should know.' Yan Cong said: 'Yan Cong truly does not know.' Zen Master Yuan An shouted and said: 'Bitter, bitter!' On the second day at noon, another monk raised the previous question to Yuan An. Yuan An said: 'A compassionate boat is not rowed on clear waves; in the Sword Gorge, it is futile to release a wooden goose.' Then he passed away peacefully. (Year Ji-wei) Zen Master Wuzhuo Wenxi passed away peacefully (Successor of Zen Master Yangshan Ji, the third generation of the Weiyang School). In the second year of Guanghua (900 AD), Zen Master Wenxi showed signs of a minor illness. On the twenty-seventh day of the tenth month, at midnight, he told everyone: 'When the mind of the three realms is exhausted, that is Nirvana.' Having spoken these words, he sat in full lotus posture and passed away.
。白光照室。竹樹同色。塔于靈隱西塢。壽八十。臘六十。天祐二年。叛兵發塔。肉身不壞。發爪俱長。吳越王重加卦瘞。
(辛酉)曹山本寂禪師示寂(洞山價法嗣曹洞第二世)
南平鐘王。雅重本寂。致禮敦請。寂但書隱山山居頌一首。付使者曰。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得苦追尋。天覆辛酉六月日。問知事今日是幾何日月。曰六月十五。曰曹山平生行腳到處。只管九十日為一夏。明日辰時吾行腳去。及時焚香宴坐而化○了悟。得法本寂。住荷玉。寂歿乃補住曹山。僧侍立。悟曰。道者可煞熱。曰是。曰只如熱向甚處迴避。曰向鑊湯爐炭里迴避。曰鑊湯爐炭里作么生迴避得。曰眾苦不能到。悟默識之○從志。號玄明。嗣本寂。住金峰。上堂。事存涵蓋合。理應箭鋒拄。還有人道得么。如有人道得金峰分半院。與他住時。有僧出禮。志曰。相見易得好。共住難為人。
(壬戌)云居道膺禪師入寂(洞山價法嗣曹洞第二世)
道膺。住云居三十年。道遍天下。眾至千五百人。南昌鐘王師尊之。愿為世世師。天覆元年秋示微疾。十二月日。為大眾開最後方便。敘出世始卒之意。眾皆愴然。壬戌正月日。問侍者。今日是幾。曰初三。曰三十年後。但云祇這是。
乃端然告寂。謚弘覺○道簡。范陽人。童子剃落。受滿分戒。遍游叢席。后謁道膺膺與語連三日。大奇之。誡令刻苦事眾。於是簡躬操井臼。司樵㸑。遍掌寺務。不妨商略古今。眾莫有知者。以臘高為堂中第一座。先是高安洞山。有神靈甚。膺住三峰時。神受服役。既來云居。神亦隨至。舍于枯樹之下。而樹茂號安樂樹神。膺將順寂。主事僧白曰。和尚即不諱。誰可繼者。曰堂中簡。主事意不在簡謂當揀擇堪說法者。僉曰。第二座可然。姑請簡。意簡必辭。簡既夙受記莂。即攝眾演法。主事大沮。簡察知之。一夕遁去。其夕安樂樹神號泣。詰旦眾追至麥莊。悔過迎歸。聞空中連聲唱曰。和尚來也。僧問。如何是和尚家風。曰隨處得自在。問維摩豈不是金粟如來。曰是。曰為甚麼卻在釋迦會下聽法。曰他不爭人我。問路逢猛虎時如何。曰千人萬人不逢。為甚麼阇黎偏逢。問孤峰獨宿時如何。曰閑卻七間僧堂不宿。阿誰教汝孤峰獨宿。問古人云若欲保任此事。直須向高高山嵿立。深深。海底行意旨如何。曰高峰深海。迥絕孤危。似汝閨閤中軟暖么。簡契悟精深。履踐明驗。而對機應物。度越格量。天下宗師之。壽八十餘。無疾而化。
(癸亥)義存師備說法王宮
天覆癸亥。閩王王審知請義存師備入內。問佛
【現代漢語翻譯】 現代漢語譯本 於是端坐而逝。謚號為『弘覺』。道簡（人名），是范陽人。年幼時剃度出家，受了具足戒。他廣泛遊歷于各個寺院，後來拜見道膺（人名），道膺與他交談了三天，非常賞識他，告誡他要刻苦地為大眾服務。於是道簡親自操作井臼，負責砍柴燒火，掌管寺院的各項事務，但他仍然不忘探討古今佛法。大眾沒有人瞭解他。因為他的僧臘最高，所以被推舉為堂中的第一座。在此之前，高安洞山（地名）有一位非常靈驗的神。道膺住在三峰時，神接受他的役使。道膺來到云居山後，神也跟隨而來，住在枯樹之下，那棵樹因此茂盛，被稱為安樂樹神。道膺將要圓寂時，主事僧人稟告說：『和尚您圓寂后，誰可以繼承您的位置？』道膺說：『堂中的道簡。』主事僧人認為道膺的意思是應當挑選能夠說法的人，大家說：『第二座可以勝任。』姑且請出道簡，認為道簡一定會推辭。道簡因為早就接受了道膺的授記，於是帶領大眾演說佛法。主事僧人大為沮喪。道簡察覺了他的心思，一天晚上悄悄地離開了。那天晚上，安樂樹神號啕大哭。第二天早上，大眾追到麥莊，悔過並迎請他回來。聽到空中連續發出聲音唱道：『和尚回來了。』僧人問：『什麼是和尚的家風？』道簡說：『隨處都能得到自在。』問：『維摩（Vimalakirti，佛教在家菩薩）豈不是金粟如來（過去佛名）？』道簡說：『是。』問：『為什麼卻在釋迦（Sakyamuni，現世佛）會下聽法？』道簡說：『他不爭人我。』問：『路上遇到猛虎時怎麼辦？』道簡說：『千人萬人不會遇到，為什麼你偏偏會遇到？』問：『孤峰獨自睡覺時怎麼辦？』道簡說：『空閑著七間僧堂不住，是誰教你孤峰獨自睡覺的？』問：『古人說，如果想要保任此事，必須在高高的山頂上站立，在深深的海底行走，這是什麼意思？』道簡說：『高峰深海，迥然隔絕，孤立而危險，難道像你閨房中那樣柔軟溫暖嗎？』道簡的契悟精深，修行實踐明確有效，而隨機應變，超越常規。天下人都把他尊為宗師。享年八十餘歲，無疾而化。
（天覆癸亥年(903)）義存師備在王宮說法
天覆癸亥年(903)，閩王王審知（人名）請義存師備（人名）入宮，詢問佛法。
【English Translation】 English version Then he sat in perfect stillness and passed away. He was posthumously named 'Hongjue'. Daojian (name), was a native of Fanyang. He was tonsured as a child and received the full precepts. He traveled extensively among various monasteries. Later, he visited Daoying (name), who spoke with him for three days and greatly admired him, admonishing him to work diligently for the benefit of the community. Thereupon, Daojian personally operated the well and mortar, and was in charge of chopping wood and making fire, managing all the affairs of the monastery, while still discussing ancient and modern Buddhist teachings. None of the community knew this. Because his monastic seniority was the highest, he was elected as the first seat in the hall. Prior to this, there was a very efficacious spirit at Dongshan (place name) in Gaoan. When Daoying lived at Sanfeng, the spirit served him. After Daoying came to Yunju Mountain, the spirit also followed, dwelling under a withered tree, which then flourished and was called the Anle Tree Spirit. When Daoying was about to pass away, the head monk reported, 'After the Abbot passes away, who can succeed you?' Daoying said, 'Daojian in the hall.' The head monk thought that Daoying meant that someone capable of expounding the Dharma should be chosen. Everyone said, 'The second seat is competent.' They tentatively invited Daojian, thinking that Daojian would surely decline. Daojian, having long received Daoying's prediction, then led the community in expounding the Dharma. The head monk was greatly dismayed. Daojian perceived his thoughts and quietly left one night. That night, the Anle Tree Spirit wailed loudly. The next morning, the community chased to Maizhuang, repented, and welcomed him back. They heard voices in the air chanting, 'The Abbot is back.' A monk asked, 'What is the Abbot's family style?' Daojian said, 'To attain freedom everywhere.' Asked, 'Isn't Vimalakirti (Buddhist lay bodhisattva) the Golden Millet Tathagata (name of a past Buddha)?' Daojian said, 'Yes.' Asked, 'Why then does he listen to the Dharma under Sakyamuni (present Buddha)?' Daojian said, 'He does not contend about self and others.' Asked, 'What to do when encountering a fierce tiger on the road?' Daojian said, 'Thousands and ten thousands of people will not encounter it, why do you encounter it?' Asked, 'What to do when sleeping alone on a solitary peak?' Daojian said, 'Leaving the seven monastic halls empty and not dwelling in them, who taught you to sleep alone on a solitary peak?' Asked, 'The ancients said, if you want to maintain this matter, you must stand on the high mountain peak and walk in the deep seabed, what does this mean?' Daojian said, 'High peaks and deep seas, utterly isolated and dangerous, is it like the soft warmth in your boudoir?' Daojian's realization was profound, his practice was clear and effective, and his responses were adaptable, transcending conventions. The world revered him as a master. He lived to be over eighty years old and passed away without illness.
(Guihai year of Tianfu (903)) Yicun Shibei preached the Dharma in the Royal Palace
In the Guihai year of Tianfu (903), King Wang Shenzhi (name) of Min invited Yicun Shibei (name) to the palace and asked about the Buddha Dharma.
祖究竟修何因果乃得成佛。曰須是見性方得成佛。曰爭得見性。曰悟即剎那間。不悟塵沙劫。此事未可造次。山僧各有千百人眾。並二三十年。密用此事。未有一二人承當。得況大王為俗天子日。為萬民判斷山河。爭構得此真實法門。愿大王且為佛法主宰。救護生靈。王大悅○瑞恭。住天臺瑞龍。癸亥十二月日。命聲鐘。顧左右曰去。遂跏趺而化。壽八十四。臘六十二。
佛祖綱目卷第三十三 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十四(騰字號)
甲子(唐昭宗天祐元年起)乙丑(帝祝元年)丁卯(五代○梁太祖開平元年)辛未(梁改乾化)乙亥(梁改貞明)辛巳(梁改龍德)癸未(後唐莊宗同光元年)丙戌(唐明宗天成元年)庚寅(唐改長興)甲午(唐廢帝清泰元年)丙申(後晉高祖天福元年)丁未(後漢高祖仍稱天福)戊申(漢隱帝乾祐元年)辛亥(周太祖廣順元年)甲寅(周世宗顯德元年)庚申(宋太祖建隆元年)癸亥(宋太祖乾德元年止)
五代 梁(朱)後唐(李)後晉(石)後漢(劉)周(郭)。
宋(趙) 北宋。起太祖建隆庚申。止欽宗靖康丙午。九主。共一百六十七年 南宋。起高宗建炎丁未。止末帝祥興己卯。十主。共一百
【現代漢語翻譯】 祖師究竟修了什麼因果才能成佛？回答說：『必須是見性才能成佛。』問：『怎樣才能見性？』回答說：『開悟就在剎那之間，不開悟則要經歷如塵沙般漫長的劫數。』這件事不可草率從事。我這裡有成百上千的僧人，都用了二三十年的時間，秘密地修習此事，也沒有一兩個人能夠承擔得了，更何況大王您作為世俗的天子，每天要為萬民判斷山河大事，怎麼能夠構得這真實法門呢？愿大王且作為佛法的主宰，救護眾生。』國王聽后非常高興。瑞恭，住在天臺瑞龍寺。癸亥年（903年）十二月某日，命令敲鐘，環顧左右說『去』，於是結跏趺坐而圓寂，享年八十四歲，僧臘六十二年。
《佛祖綱目》卷第三十三
《佛祖綱目》卷第三十四
甲子年（唐昭宗天祐元年，904年）起，乙丑年（帝祝元年），丁卯年（五代梁太祖開平元年，907年），辛未年（梁改元乾化），乙亥年（梁改元貞明），辛巳年（梁改元龍德），癸未年（後唐莊宗同光元年，923年），丙戌年（唐明宗天成元年，926年），庚寅年（唐改元長興），甲午年（唐廢帝清泰元年，934年），丙申年（後晉高祖天福元年，936年），丁未年（後漢高祖仍稱天福），戊申年（漢隱帝乾祐元年，948年），辛亥年（周太祖廣順元年，951年），甲寅年（周世宗顯德元年，954年），庚申年（宋太祖建隆元年，960年），癸亥年（宋太祖乾德元年，963年）止。
五代：梁（朱），後唐（李），後晉（石），後漢（劉），周（郭）。
宋（趙）：北宋。起于太祖建隆庚申年（960年），止於欽宗靖康丙午年（1126年），歷經九位皇帝，共一百六十七年。南宋。起于高宗建炎丁未年（1127年），止於末帝祥興己卯年（1279年），歷經十位皇帝，共一百
【English Translation】 What cause and effect did the Patriarch cultivate to attain Buddhahood?' The answer was: 'One must see one's nature to attain Buddhahood.' Question: 'How can one see one's nature?' The answer was: 'Enlightenment is in an instant; without enlightenment, it takes kalpas (aeons) like dust and sand. This matter cannot be taken lightly. I have hundreds and thousands of monks here, and they have been secretly practicing this matter for twenty or thirty years, yet not one or two have been able to bear it. Moreover, Your Majesty, as a secular emperor, judges the mountains and rivers for the people every day. How can you construct this true Dharma gate? May Your Majesty be the master of the Buddha Dharma and save all living beings.' The king was very pleased. Ruigong, resided in Ruilong Temple in Tiantai. On a day in the twelfth month of the year Guihai (903 AD), he ordered the bell to be rung, looked around and said, 'Go,' and then sat in the lotus position and passed away. He lived to be eighty-four years old, with sixty-two years as a monk.
The Outline of the Patriarchs of the Buddha, Volume 33
The Outline of the Patriarchs of the Buddha, Volume 34
Starting from the year Jiazi (the first year of Tianyou reign of Emperor Zhaozong of Tang Dynasty, 904 AD), Yichou year (the first year of Emperor Zhu's reign), Dingmao year (the first year of Kaiping reign of Emperor Taizu of Liang Dynasty in the Five Dynasties, 907 AD), Xinwei year (Liang changed the reign name to Qianhua), Yihai year (Liang changed the reign name to Zhenming), Xinsi year (Liang changed the reign name to Longde), Guiwei year (the first year of Tongguang reign of Emperor Zhuangzong of Later Tang Dynasty, 923 AD), Bingxu year (the first year of Tiancheng reign of Emperor Mingzong of Tang Dynasty, 926 AD), Gengyin year (Tang changed the reign name to Changxing), Jiawu year (the first year of Qingtai reign of Emperor Fei of Tang Dynasty, 934 AD), Bingshen year (the first year of Tianfu reign of Emperor Gaozu of Later Jin Dynasty, 936 AD), Dingwei year (Emperor Gaozu of Later Han Dynasty still used the reign name Tianfu), Wushen year (the first year of Qianyou reign of Emperor Yin of Han Dynasty, 948 AD), Xinhai year (the first year of Guangshun reign of Emperor Taizu of Zhou Dynasty, 951 AD), Jiayin year (the first year of Xiande reign of Emperor Shizong of Zhou Dynasty, 954 AD), Gengshen year (the first year of Jianlong reign of Emperor Taizu of Song Dynasty, 960 AD), ending in Guihai year (the first year of Qiande reign of Emperor Taizu of Song Dynasty, 963 AD).
The Five Dynasties: Liang (Zhu), Later Tang (Li), Later Jin (Shi), Later Han (Liu), Zhou (Guo).
Song (Zhao): Northern Song. Started from the Gengshen year of Jianlong reign of Emperor Taizu (960 AD), and ended in the Bingwu year of Jingkang reign of Emperor Qinzong (1126 AD), lasting for nine emperors, a total of one hundred and sixty-seven years. Southern Song. Started from the Dingwei year of Jianyan reign of Emperor Gaozong (1127 AD), and ended in the Jimao year of Xiangxing reign of the last Emperor (1279 AD), lasting for ten emperors, a total of one hundred
五十二年。南北宋。共三百十九年 附吳越王(錢)。
(甲子)布袋和尚示現明州
布袋和尚。未詳氏族。自稱名契。(此云跡)常以杖荷一布囊並破席。凡供身之具。盡貯囊中。入市見物則乞。或醯醢魚菹。才接入口。分少許投囊中。時號長汀子布袋和尚。一僧在前行。師拊其背一下。僧回頭。師曰。乞我一文錢。曰道得即與你一文。師放下布袋。乂手而立。白鹿和尚問。如何是布袋。師便放下布袋。問如何是布袋下事。師便負之而去。常在街立。有僧問。和尚在這裡作么。曰等個人。曰來也。曰汝不是這個人。曰如何是這個人。曰乞我一文錢。師嘗有歌曰。只個心心心是佛。十方世界最靈物。縱橫妙用可憐生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者祇明無學地。非聖非凡復若乎。不強分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量清高稱道情。攜錫若登故國路。莫愁諸處不聞聲。又偈。是非憎愛世偏多。仔細思量柰我何。寬卻肚腸須忍辱。豁開心地任從他。若逢知己須依分。縱遇冤家也共和。若能了此心頭事。自然證得六波羅。又曰。我有一布袋。虛空無掛礙。展
【現代漢語翻譯】 現代漢語譯本： 五十二年。南北宋時期。總共三百一十九年（960年-1279年）附吳越王(錢)。
（甲子年）布袋和尚在明州示現。
布袋和尚，不清楚他的氏族。自稱名字叫契（意思是『跡』）。經常用手杖挑著一個布袋和破席，凡是用來供給身體的用具，都裝在布袋里。進入市場，見到東西就乞討，不管是醋、肉醬還是醃魚，剛一入口，就分出少許投到布袋中。當時人們稱他為長汀子布袋和尚。一個僧人在前面走，布袋和尚拍了一下他的背。僧人回頭，布袋和尚說：『乞討我一文錢。』僧人說：『說得出來就給你一文錢。』布袋和尚放下布袋，叉手而立。白鹿和尚問：『什麼是布袋？』布袋和尚就放下布袋。問：『什麼是布袋下的事？』布袋和尚就背起布袋走了。經常在街上站立，有僧人問：『和尚在這裡做什麼？』回答說：『等一個人。』僧人說：『我來了。』回答說：『你不是這個人。』問：『什麼是這個人？』回答說：『乞討我一文錢。』布袋和尚曾經有歌說：『這個心心心是佛，十方世界最靈物。縱橫妙用可憐生，一切不如心真實。騰騰自在無所為，閑閑究竟出家兒。若睹目前真大道，不見纖毫也大奇。萬法何殊心何異，何勞更用尋經義。心王本自絕多知，智者祇明無學地。非聖非凡復若乎，不強分別聖情孤。無價心珠本圓凈，凡是異相妄空呼。人能弘道道分明，無量清高稱道情。攜錫若登故國路，莫愁諸處不聞聲。』又有偈語說：『是非憎愛世偏多，仔細思量柰我何。寬卻肚腸須忍辱，豁開心地任從他。若逢知己須依分，縱遇冤家也共和。若能了此心頭事，自然證得六波羅。』又說：『我有一布袋，虛空無掛礙，展
【English Translation】 English version: Fifty-two years. The Southern and Northern Song Dynasties. A total of three hundred and nineteen years (960-1279). Attached is the King of Wuyue (Qian).
(Jiazi Year) The Budai (Cloth Sack) Monk appeared in Mingzhou.
The Budai Monk, his clan is unknown. He called himself Qi (meaning 'trace'). He often carried a cloth sack and a torn mat on a staff. All the items for his body's needs were stored in the sack. When he entered the market, he would beg for things. Whether it was vinegar, pickled meat, or pickled fish, as soon as it touched his mouth, he would put a little into the sack. At that time, people called him Changtingzi Budai Monk. A monk was walking in front, and the master patted him on the back. The monk turned his head, and the master said, 'Beg me for a penny.' The monk said, 'If you can say it, I will give you a penny.' The master put down the cloth sack and stood with his hands clasped. The Bailu (White Deer) Monk asked, 'What is the cloth sack?' The master put down the cloth sack. He asked, 'What is the matter under the cloth sack?' The master carried it away. He often stood on the street. A monk asked, 'What are you doing here, monk?' He replied, 'Waiting for someone.' The monk said, 'I am here.' He replied, 'You are not the person.' He asked, 'What is the person?' He replied, 'Beg me for a penny.' The master once had a song that said, 'This heart, heart, heart is Buddha, the most spiritual thing in the ten directions of the world. The wonderful use of the vertical and horizontal is pitiful, everything is not as true as the heart. Soaring freely without doing anything, leisurely and ultimately a monk. If you see the true great path before you, it is also very strange if you don't see a trace. What is the difference between all dharmas and the heart? Why bother to look for the meaning of scriptures? The king of the heart is inherently devoid of much knowledge, and the wise only understand the ground of no learning. Neither saint nor ordinary, what else? Not forcing the distinction, the saint's feelings are lonely. The priceless heart pearl is originally round and pure, and all different appearances are falsely called empty. People can promote the Dao, and the Dao is clear, and immeasurable purity and loftiness are called the Dao's feelings. Carrying a tin staff, if you climb the road of your homeland, don't worry that you won't hear the sound everywhere.' There is also a verse that says, 'There is too much right and wrong, hatred and love in the world, think carefully, what can I do? Widen your belly and endure humiliation, open your heart and let him do it. If you meet a confidant, you must follow your share, and even if you meet an enemy, you must be in harmony. If you can understand this matter in your heart, you will naturally attain the six paramitas.' He also said, 'I have a cloth sack, the void is unobstructed, spread'
開遍十方。入時觀自在。我有三寶堂。里空無色相。不高亦不低。無遮亦無障。學者體不如。來者難得樣。智慧解安排。千中無一匠。四門四果生。十方盡供養。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人畫畫不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億。又曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭。
○光涌禪師住石亭
光涌。自承慧寂記莂。秘重大法。天祐元年。南昌帥南平王鐘傅。遣使迎涌至府。使至不起。州牧縣尹至不起。道俗頓集亦不起。乃共訴曰。師不起。貽郡縣之咎。涌不得已從之。遂嗣石亭法席。學者歸之如雲。僧問。文殊是七佛之師。文殊還有師否。曰遇緣即有。曰如何是文殊師。涌豎起拂子。僧曰。莫祇這便是么。涌放下拂子叉手。問如何是妙用一句。曰水到渠成。問真佛在何處。曰言下無相。也不在別處。
(乙丑)常通禪師入寂(長沙岑法嗣)
常通。住雪竇。郁然盛化。天祐乙丑七月。集眾焚香。付囑訖。合掌而逝。
(丙寅)幼璋禪師住瑞龍
幼璋。姓夏侯。受白水心印。嘗見騰騰和尚。語曰。汝往天臺。尋靜而棲。遇安而止。又見憨憨和尚。語曰。汝后四十年。
有巾子山下菩薩。王于江南。於是吾法乃昌。璋至天臺。果住靜安鄉福唐院。浙東饑疫。璋于溫臺明三郡。收瘞遺骸數千。時謂悲增大士。乾寧中。雪峰授以㯶櫚拂子。天祐三年。錢王建瑞龍寺。請璋住持○閩王王審知問義存師備曰。朕今造寺修福。佈施度僧。遏惡行善。此去還得成佛否。曰未得成佛。但是有作之心。皆是輪迴。又問。將何為道。作何修行。曰一切業障海。皆從妄想生。若欲懺悔者。端坐念實相。愿大王識取實相。自然成佛。一日又求示心法。答曰。幻化空身。是大王法身。已知見了。總是本源自性天真佛。心心如木石。觀心無心。從妄想起。我心自空。即悟實相。百千三昧。俱在大王心。既知本性。一時放下。不得別生絲髮許也。又曰。唸唸常空寂。日用但佈施。廣作利益。併爲助道之門。不拘有無之見。一切自在。問真心本無生滅。今此一身。從何而有。曰此本源真性。自遍周法界。為妄想故。有一點識性。從父母妄緣而生。便即傳命。受千般若。身有輪迴。佛者覺也。既知覺了。不落惡趣。但頻省妄念。歸真合道○天祐三年。泉州刺史王延彬。請慧棱住招慶。開堂日。彬朝服趨侍曰。請師說法。曰還聞么。彬設拜。棱曰。雖然如此。恐有人不肯。一日棱謂彬曰。雪峰豎拂子示僧。其僧便出去。
【現代漢語翻譯】 現代漢語譯本： 在巾子山下有一位菩薩，他在江南一帶弘揚佛法，因此我們的佛法得以昌盛。璋禪師到達天臺山后，果然住在靜安鄉的福唐院。浙東發生饑荒和瘟疫，璋禪師在溫州、臺州、明州三地，收斂埋葬遺骸數千具，當時人們稱他為悲增大士。唐乾寧年間（894-898），雪峰禪師授予他㯶櫚拂子。唐天祐三年（906），錢王建造瑞龍寺，邀請璋禪師擔任住持。 閩王王審知問義存禪師的侍者說：『我現在建造寺廟，修習福報，佈施僧眾，廣度僧人，遏制惡行，行持善事，這樣將來能夠成佛嗎？』義存禪師的侍者回答說：『不能成佛。但是有為的作為，都是輪迴的因。』閩王又問：『應該如何作為才是道？應該如何修行？』義存禪師的侍者回答說：『一切業障之海，都是從妄想產生的。如果想要懺悔，就應該端坐唸誦實相。希望大王能夠認識實相，自然就能成佛。』有一天，閩王又請求開示心法。義存禪師的侍者回答說：『幻化空虛的色身，就是大王的法身。已經知見，一切都是本源自性天真佛。心心如木石一般，觀心無心，從妄想起，我心自空，就能領悟實相。百千三昧，都在大王的心中。既然知道了本性，就應該一時放下，不得再生出絲毫的妄念。』又說：『唸唸常保空寂，日常但行佈施，廣作利益，都是輔助修道的門徑。不拘泥於有無的見解，一切自在。』閩王問：『真心本來沒有生滅，現在這個身體，是從哪裡來的？』義存禪師的侍者回答說：『這個本源真性，自然遍佈周法界。因為妄想的緣故，有一點識性，從父母的妄緣而生，便即傳命，承受千般的苦難。身有輪迴。佛就是覺悟。既然知道覺悟了，就不會墮入惡趣。只要經常反省妄念，歸於真理，與道合一。』 唐天祐三年（906），泉州刺史王延彬，請慧棱禪師住在招慶寺。開堂之日，王延彬身穿朝服趨前侍立，說：『請師父說法。』慧棱禪師說：『聽到了嗎？』王延彬行設拜禮。慧棱禪師說：『雖然如此，恐怕有人不肯。』有一天，慧棱禪師對王延彬說：『雪峰禪師豎起拂子給僧人看，那個僧人就出去了。』
【English Translation】 English version: There was a Bodhisattva under Mount Jinzi, and he propagated the Dharma in Jiangnan, so our Dharma flourished. When Chan Master Zhang arrived at Mount Tiantai, he indeed resided in Futang Temple in Jing'an Township. When famine and plague occurred in eastern Zhejiang, Chan Master Zhang collected and buried thousands of remains in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, people called him the Greatly Compassionate Bodhisattva. During the Qianning period (894-898) of the Tang Dynasty, Chan Master Xuefeng gave him a palm whisk. In the third year of Tianyou (906) of the Tang Dynasty, King Qian built Ruilong Temple and invited Chan Master Zhang to be the abbot. King Wang Shenzhi of Min asked the attendant of Chan Master Yicun, 'Now I am building temples, cultivating blessings, giving alms to monks, widely ordaining monks, suppressing evil deeds, and practicing good deeds. Can I become a Buddha in the future?' The attendant of Chan Master Yicun replied, 'You cannot become a Buddha. However, intentional actions are the cause of reincarnation.' King Min then asked, 'How should one act to be in accordance with the Dao? How should one cultivate?' The attendant of Chan Master Yicun replied, 'All the seas of karmic obstacles arise from delusion. If you want to repent, you should sit upright and contemplate the true nature of reality (shixiang). I hope that Your Majesty can recognize the true nature of reality, and you will naturally become a Buddha.' One day, King Min again asked for instructions on the mind Dharma. The attendant of Chan Master Yicun replied, 'The illusory and empty physical body is Your Majesty's Dharma body. Once you have known and seen this, everything is the original, inherent, and true Buddha. Let your mind be like wood and stone, contemplate the mind as no-mind, and when thoughts arise from delusion, your mind will naturally become empty, and you will realize the true nature of reality. Hundreds of thousands of samadhis are all in Your Majesty's mind. Since you know your inherent nature, you should let go of everything at once and not give rise to even the slightest thought.' He also said, 'Keep your thoughts constantly empty and still, give alms in your daily life, and widely benefit others, all of which are paths to assist cultivation. Do not be attached to the views of existence or non-existence, and be free in everything.' King Min asked, 'The true mind is originally without birth or death, so where does this body come from?' The attendant of Chan Master Yicun replied, 'This original true nature naturally pervades the entire Dharma realm. Because of delusion, there is a point of consciousness that arises from the deluded conditions of parents, and then life is transmitted, and one suffers all kinds of hardships. The body has reincarnation. Buddha is enlightenment. Since you know and are enlightened, you will not fall into evil realms. Just frequently reflect on deluded thoughts, return to the truth, and unite with the Dao.' In the third year of Tianyou (906) of the Tang Dynasty, Wang Yanbin, the prefect of Quanzhou, invited Chan Master Huileng to reside in Zhaoqing Temple. On the day of the opening ceremony, Wang Yanbin, wearing court attire, stepped forward and stood in attendance, saying, 'Please, Master, preach the Dharma.' Chan Master Huileng said, 'Did you hear it?' Wang Yanbin bowed. Chan Master Huileng said, 'Even so, I am afraid that some people will not agree.' One day, Chan Master Huileng said to Wang Yanbin, 'Chan Master Xuefeng raised his whisk to show the monks, and that monk left.'
若據此僧。合喚轉痛與一頓。彬曰。是甚麼心行。棱曰。泊合放過。一日彬入招慶佛殿。指缽盂。問殿主曰。這個是甚麼缽。曰藥師缽。彬曰。只聞有降龍缽。曰待有龍即降。彬曰。忽遇拏雲艧浪來時作么生。曰他亦不顧。彬曰。話墮也。一日入招慶煎茶。朗上座與德謙把銚。忽翻茶銚。彬問。茶爐下是什麼。朗曰。捧爐神。曰既是捧爐神。為什麼翻卻茶銚。朗曰。仕官千日。失在一朝。彬拂袖便出。謙曰。朗上座吃招慶飯。卻向外邊打野榸。朗曰。上座作么生。謙曰。非人得其便。一日謙在招慶。因普請。至彬宅。取木佛。彬問大眾曰。忽遇丹霞。又作么生。眾無語。謙提起向頂上曰。也要分付著人。一日彬入院。見方丈門閉。問演侍者曰。有人敢道。大師在否。演曰。有人敢道。大師不在否。僧問。如何是正法眼。棱曰。有愿不撒沙○文邃。住欽山。巨良來參。問一鏃破三關時如何。曰放出關中主看。曰恁么則知過必改。曰更待何時。曰好只箭放不著所在。便出。邃曰。且來阇黎。良回首。邃下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看。良擬議。邃打七棒曰。且聽個亂統漢。疑三十年。
(丁卯)德謙禪師住明招
德謙。受羅山印記。不滯一隅。激揚玄旨。諸老宿皆畏其敏捷。後學鮮敢當其
【現代漢語翻譯】 現代漢語譯本： 如果按照這個僧人的說法，應該叫回來痛打一頓。彬禪師問：『這是什麼心行？』棱禪師說：『不如放他過去。』 一天，彬禪師進入招慶寺的佛殿，指著缽盂問殿主：『這是什麼缽？』殿主說：『藥師缽。』彬禪師說：『只聽說過降龍缽。』殿主說：『等有龍了就降。』彬禪師說：『如果遇到拏雲掀浪的時候怎麼辦？』殿主說：『它也不管。』彬禪師說：『話落入下乘了。』 一天，彬禪師在招慶寺煎茶，朗上座和德謙一起拿著茶銚，忽然茶銚翻了。彬禪師問：『茶爐下面是什麼？』朗禪師說：『捧爐神。』彬禪師說：『既然是捧爐神，為什麼翻了茶銚？』朗禪師說：『做官千年，失在一朝。』彬禪師拂袖便走。謙禪師說：『朗上座吃招慶寺的飯，卻向外邊打野榸。』朗禪師說：『上座您怎麼說？』謙禪師說：『不是人才能得其方便。』 一天，謙禪師在招慶寺，因為普請（指寺院集體勞動），到彬禪師的住所取木佛。彬禪師問大眾說：『如果遇到丹霞燒佛，又該怎麼辦？』眾人無語。謙禪師提起木佛，舉到頭頂上說：『也要分付給別人。』 一天，彬禪師入院，見方丈的門關著，問演侍者說：『有人敢說，大師在嗎？』演侍者說：『有人敢說，大師不在嗎？』 有僧人問：『如何是正法眼？』棱禪師說：『有愿不撒沙。』 文邃禪師住在欽山，巨良來參拜，問：『一箭射穿三關時如何？』文邃禪師說：『放出關中的主人來看。』巨良說：『這樣就知道有過必改。』文邃禪師說：『更待何時？』巨良說：『好箭卻放不到地方。』便要離開。文邃禪師說：『且慢，阇黎（梵語，意為「導師」）。』巨良回頭。文邃禪師下禪床擒住他說：『一箭射穿三關姑且放下，試為欽山發箭看看。』巨良猶豫。文邃禪師打了他七棒說：『且聽這個亂統漢，疑惑了三十年。』 （丁卯（1147））德謙禪師住持明招寺 德謙禪師，得到羅山禪師的印可，不拘泥於一處，激揚玄妙的宗旨。各位老宿都畏懼他的敏捷，後學很少有人敢於抵擋他。
【English Translation】 English version: If according to this monk, he should be called back and beaten severely. Chan Master Bin asked, 'What kind of mental activity is this?' Chan Master Leng said, 'It's better to let him go.' One day, Chan Master Bin entered the Buddha Hall of Zhaoqing Temple, pointed to a bowl, and asked the hall master, 'What is this bowl?' The hall master said, 'The Medicine Buddha bowl.' Chan Master Bin said, 'I've only heard of the Dragon-Subduing Bowl.' The hall master said, 'We'll subdue the dragon when there is one.' Chan Master Bin said, 'What if we encounter a situation where clouds are seized and waves are stirred?' The hall master said, 'It wouldn't care.' Chan Master Bin said, 'The words have fallen into a lower realm.' One day, Chan Master Bin was brewing tea at Zhaoqing Temple. Upaka Lang and Deqian were holding the teapot together when it suddenly overturned. Chan Master Bin asked, 'What is under the tea stove?' Chan Master Lang said, 'The stove-holding deity.' Chan Master Bin said, 'Since it's the stove-holding deity, why did it overturn the teapot?' Chan Master Lang said, 'A thousand days as an official, lost in one morning.' Chan Master Bin flicked his sleeves and left. Chan Master Qian said, 'Upaka Lang eats the rice of Zhaoqing Temple but strikes wild firewood outside.' Chan Master Lang said, 'What do you say, Upaka?' Chan Master Qian said, 'It's not a human who can get convenience from it.' One day, Chan Master Qian was at Zhaoqing Temple, and because of general labor (referring to collective labor in the monastery), he went to Chan Master Bin's residence to fetch a wooden Buddha. Chan Master Bin asked the assembly, 'If you encounter Danxia burning the Buddha, what should you do?' No one answered. Chan Master Qian picked up the wooden Buddha, raised it above his head, and said, 'It must also be entrusted to someone.' One day, Chan Master Bin entered the monastery and saw the abbot's door closed. He asked attendant Yan, 'Does anyone dare to say, is the master in?' Attendant Yan said, 'Does anyone dare to say, is the master not in?' A monk asked, 'What is the Eye of the True Dharma?' Chan Master Leng said, 'Having vows, one does not scatter sand.' Chan Master Wen Sui lived in Qin Mountain. Ju Liang came to pay respects and asked, 'What is it like when one arrow pierces through three barriers?' Chan Master Wen Sui said, 'Release the master in the pass to see.' Ju Liang said, 'In that case, one knows that mistakes must be corrected.' Chan Master Wen Sui said, 'When else are you waiting for?' Ju Liang said, 'A good arrow cannot be released to the right place.' Then he was about to leave. Chan Master Wen Sui said, 'Wait, Ajari (Sanskrit, meaning 'teacher').' Ju Liang turned his head. Chan Master Wen Sui got off the meditation bed, grabbed him, and said, 'Let's put aside the matter of one arrow piercing through three barriers for now. Try to shoot an arrow for Qin Mountain and see.' Ju Liang hesitated. Chan Master Wen Sui hit him seven times and said, 'Listen to this chaotic fool, doubting for thirty years.' (Dingmao (1147)) Chan Master Deqian resided at Mingzhao Temple Chan Master Deqian received the seal of approval from Chan Master Luoshan, not adhering to one place, vigorously promoting the profound principles. All the senior monks feared his quick wit, and few junior monks dared to resist him.
鋒者。嚐到招慶。指壁畫。問僧。那個是甚麼神。曰護法善神。曰會昌沙汰時。向甚麼處去來。僧無對。乃令僧問演侍者。演曰。汝甚麼劫中遭此難來。僧回舉似謙。謙曰。直繞演上座。他后聚一千眾。有甚麼用處。僧禮拜。請別語。謙曰。甚麼處去也。次到坦長老處。坦曰。夫參學一人所在亦須到。半人所在亦須到。謙便問。一人所在即不問。作么生是半人所在。坦無對。后令小師問謙。謙曰。汝欲識半人所在么。也祇是弄泥團漢。又到雙巖。巖問。經云一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道此經是何人說。謙曰。說與不說。拈向一邊。祇如和尚決定。喚甚麼作此經。巖無對。謙又曰。一切賢聖皆以無為法。而有差別。則以無為法為極則。憑何而有差別。祇如差別。是過不是過。若是過。一切賢聖悉皆是過。若不是過。決定喚甚麼作差別。巖亦無語。謙曰。雪峰道底。自是道聲遐播。眾請居婺州明招山。開法上堂。全鋒敵勝。罕遇知音。同死同生。萬中無一。尋言逐句。其數河沙。舉古舉今。滅胡種族。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見。誠實苦哉。拋卻真金。隨隊撮土。報諸稚子。莫謾波波。解得他玄。猶兼瓦礫。不如一擲。騰空太虛。祇這靈鋒。阿誰敢近。任君來箭。方
【現代漢語翻譯】 現代漢語譯本 鋒禪師，曾經到招慶寺，指著墻上的壁畫，問僧人：『這是什麼神？』僧人回答：『護法善神。』鋒禪師說：『會昌沙汰（會昌年間，唐武宗李炎[841-846]時期對佛教的鎮壓）時，到什麼地方去了？』僧人無言以對。於是讓僧人去問演侍者。演侍者說：『你什麼劫數中遭遇此難？』僧人回來把情況告訴了鋒禪師，鋒禪師說：『即使演上座以後聚集一千人，有什麼用處？』僧人禮拜，請求別的開示。鋒禪師說：『什麼地方去了？』 之後到坦長老處，坦長老說：『參學之人，一人所在之處也須到達，半人所在之處也須到達。』鋒禪師便問：『一人所在之處暫且不問，怎麼是半人所在之處？』坦長老無言以對。後來讓小師去問鋒禪師，鋒禪師說：『你想要知道半人所在之處嗎？也只是弄泥團的漢子。』 又到雙巖寺，雙巖禪師問：『經中說，一切諸佛以及諸佛的阿耨多羅三藐三菩提法（無上正等正覺），都從此經而出。那麼，此經是誰說的？』鋒禪師說：『說與不說，放在一邊。只是和尚您決定，稱什麼作此經？』雙巖禪師無言以對。鋒禪師又說：『一切賢聖都以無為法，而有差別。那麼以無為法為最高準則，憑藉什麼而有差別？只是差別，是過錯不是過錯？如果是過錯，一切賢聖都是過錯。如果不是過錯，決定稱什麼作差別？』雙巖禪師也無話可說。 鋒禪師說：『雪峰義存禪師所說的，自然是道聲遠播。』大眾請他到婺州明招山，開法上堂。全憑鋒芒取勝，很少遇到知音。同生同死，萬人之中沒有一個。尋言逐句，其數如恒河沙數。舉古舉今，滅絕胡人種族。向上一路，啐啄同時仍然有錯。儒士相逢，握鞭回首。沙門所見，實在是苦啊。拋棄真金，隨隊抓土。告訴那些孩子們，不要胡亂奔波。理解了他的玄妙，還兼有瓦礫。不如一擲，騰空太虛。只是這靈鋒，誰敢靠近？任憑你來箭，方能抵擋。
【English Translation】 English version Zen Master Feng once went to Zhaoqing Temple, pointed to the murals on the wall, and asked a monk, 'What kind of deity is this?' The monk replied, 'A Dharma-protecting deity.' Zen Master Feng said, 'During the Huichang Persecution (Huichang era, Emperor Wuzong of Tang Dynasty Li Yan's [841-846] suppression of Buddhism), where did it go?' The monk was speechless. So he asked the monk to ask Attendant Yan. Attendant Yan said, 'In what kalpa did you encounter this difficulty?' The monk returned and told Zen Master Feng, who said, 'Even if Abbot Yan gathers a thousand people in the future, what use will it be?' The monk bowed and asked for another instruction. Zen Master Feng said, 'Where did it go?' Later, he went to Elder Tan's place. Elder Tan said, 'A person who studies Zen must go to where one person is, and must also go to where half a person is.' Zen Master Feng then asked, 'I won't ask about where one person is for the time being, what is the place where half a person is?' Elder Tan was speechless. Later, he asked a young monk to ask Zen Master Feng, who said, 'Do you want to know where half a person is? It's just a fellow playing with mud.' Then he went to Shuangyan Temple. Zen Master Shuangyan asked, 'The sutra says that all Buddhas and the Anuttara-Samyak-Sambodhi Dharma (Unsurpassed Perfect Enlightenment) of all Buddhas come from this sutra. So, who spoke this sutra?' Zen Master Feng said, 'Speaking or not speaking, put it aside. Just what does the abbot decide to call this sutra?' Zen Master Shuangyan was speechless. Zen Master Feng also said, 'All sages use the unconditioned Dharma, yet there are differences. Then, taking the unconditioned Dharma as the ultimate principle, what are the differences based on? Is the difference a fault or not a fault? If it is a fault, all sages are at fault. If it is not a fault, what do you definitely call the difference?' Zen Master Shuangyan was also speechless. Zen Master Feng said, 'What Zen Master Xuefeng Yicun said is naturally that the sound of the Dao is spread far and wide.' The assembly invited him to Mingzhao Mountain in Wuzhou to open the Dharma and ascend the hall. He relied entirely on sharpness to win, and rarely met a kindred spirit. Sharing life and death, there was not one in ten thousand. Searching for words and phrases, their number was like the sands of the Ganges. Citing the past and present, exterminating the barbarian races. On the upward path, even simultaneous pecking is still wrong. Meeting Confucian scholars, they grasped their whips and turned their heads. What the monks saw was truly bitter. Abandoning true gold, they followed the crowd to grab dirt. Tell those children, don't run around blindly. Understanding his mystery still includes rubble. It is better to throw it away and soar into the empty void. Just this spiritual sharpness, who dares to approach? Let your arrows come, only then can you resist.
稱丈夫。擬欲吞聲。不消一攫。僧問。師子未出窟時如何。曰俊鷂趁不及。曰出窟后如何。曰萬里正紛紛。曰欲出未出時如何。曰險。曰向去事如何。曰劄。問如何是透法身外一句子。曰北斗后翻身。問十二時中如何趣向。曰拋向金剛地上著。問文殊與維摩對談何事。曰葛巾紗帽已拈向這邊著也。有僧住庵。一年後。卻來禮拜曰。古人道。三日不相見。莫作舊時看。謙撥開胸曰。汝道我有幾莖蓋膽毛。僧無語。謙乃喝出○道怤。永嘉陳氏子。六歲不茹葷血。出家遊方。謁義存。存問。甚處人。曰溫州。曰恁么則與一宿覺是鄉人也。曰祇如一宿覺是甚處人。曰好吃一頓棒且放過。一日怤問。祇如古德。豈不是以心傳心。曰兼不立文字。曰祇如不立文字。師如何傳。存良久。怤禮謝。存曰。更問我一轉豈不好。曰就和尚請一轉問頭。曰祇恁么。為別有商量。曰和尚恁么即得。曰于汝作么生。曰孤負殺人。一日普請。存舉溈山道見色便見心汝道還有過也無。曰古人為甚麼事。曰雖然如此。要共汝商量。曰恁么則不如道怤鋤地去。怤再參。存問。甚處來。曰嶺外來。曰甚麼處逢達磨。曰更在甚麼處。曰未信汝在。曰和尚莫粘𧸐好。存便休。住鏡清。學者奔湊○行修。泉南陳氏子。號性真。唐景福元年正月六日。母夢吞日。驚窹
【現代漢語翻譯】 現代漢語譯本 稱丈夫，想要吞聲，不必一下子抓住。有僧人問：『師子（獅子，這裡指有力量的人）未出窟（洞穴）時如何？』義存回答：『俊鷂（指敏捷的獵鷹）也趕不上。』僧人又問：『出窟后如何？』義存回答：『萬里正紛紛。』僧人再問：『欲出未出時如何？』義存回答：『險。』僧人問：『向去事如何？』義存回答：『劄。』 有人問：『如何是透法身外一句子？』義存回答：『北斗后翻身。』問：『十二時中如何趣向？』義存回答：『拋向金剛地上著。』問：『文殊（文殊菩薩，智慧的象徵）與維摩（維摩詰，一位著名的在家菩薩）對談何事？』義存回答：『葛巾紗帽已拈向這邊著也。』 有僧人住庵，一年後，卻來禮拜說：『古人道，三日不相見，莫作舊時看。』義存謙撥開胸說：『汝道我有幾莖蓋膽毛？』僧人無語。義存於是喝出。 道怤（人名），永嘉（地名）陳氏之子，六歲不吃葷腥。出家遊方，拜謁義存。義存問：『甚處人？』道怤回答：『溫州。』義存說：『恁么則與一宿覺（唐代禪僧）是鄉人也。』道怤問：『祇如一宿覺是甚處人？』義存說：『好吃一頓棒且放過。』 一日，道怤問：『祇如古德（古代的得道高僧），豈不是以心傳心？』義存回答：『兼不立文字。』道怤問：『祇如不立文字，師如何傳？』義存沉默良久。道怤禮謝。義存說：『更問我一轉豈不好？』道怤說：『就和尚請一轉問頭。』義存說：『祇恁么，為別有商量？』道怤說：『和尚恁么即得。』義存問：『于汝作么生？』道怤說：『孤負殺人。』 一日普請（集體勞作），義存舉溈山（溈山靈佑禪師）道：『見色便見心，汝道還有過也無？』道怤回答：『古人為甚麼事？』義存說：『雖然如此，要共汝商量。』道怤說：『恁么則不如道怤鋤地去。』 道怤再次參拜義存，義存問：『甚處來？』道怤回答：『嶺外來。』義存問：『甚麼處逢達磨（菩提達摩，禪宗初祖）？』道怤回答：『更在甚麼處？』義存說：『未信汝在。』道怤說：『和尚莫粘𧸐好。』義存便休。 住鏡清，學者奔湊。 行修（人名），泉南（地名）陳氏之子，號性真。唐景福元年（892年）正月六日，母親夢見吞日，驚醒。
【English Translation】 English version He calls him 'husband,' wanting to swallow his voice, not needing to seize him all at once. A monk asked, 'What is it like when the lion (referring to a powerful person) has not yet emerged from its cave?' Yicun replied, 'Even a swift falcon cannot catch up.' The monk asked again, 'What is it like after it emerges from the cave?' Yicun replied, 'Ten thousand miles are in turmoil.' The monk asked further, 'What is it like when it is about to emerge but has not yet?' Yicun replied, 'Dangerous.' The monk asked, 'What about the past event?' Yicun replied, 'Zha.' Someone asked, 'What is the phrase beyond the Dharmakaya (Dharma body, the body of ultimate truth)?' Yicun replied, 'Turning around behind the Big Dipper.' Asked, 'How should one proceed in the twelve periods of the day?' Yicun replied, 'Throw it onto the Vajra (diamond, indestructible) ground.' Asked, 'What did Manjusri (Manjusri Bodhisattva, symbol of wisdom) and Vimalakirti (Vimalakirti, a famous lay Bodhisattva) discuss?' Yicun replied, 'The gauze cap and turban have already been picked up and placed on this side.' A monk lived in a hermitage. After a year, he came to pay respects and said, 'The ancients said, 'If you haven't seen each other for three days, don't look at each other as you did before.'' Yicun humbly opened his chest and said, 'How many strands of courage-covering hair do you say I have?' The monk was speechless. Yicun then shouted. Daofu (name of a person), son of the Chen family of Yongjia (place name), did not eat meat or blood from the age of six. He left home to wander and visited Yicun. Yicun asked, 'Where are you from?' Daofu replied, 'Wenzhou.' Yicun said, 'Then you and Yisujue (a Chan monk of the Tang Dynasty) are from the same hometown.' Daofu asked, 'Where is Yisujue from?' Yicun said, 'It's good to give you a beating and let you go.' One day, Daofu asked, 'The ancient sages (ancient enlightened monks), aren't they transmitting mind to mind?' Yicun replied, 'Also not establishing words.' Daofu asked, 'If not establishing words, how does the master transmit?' Yicun was silent for a long time. Daofu bowed in thanks. Yicun said, 'Wouldn't it be good to ask me again?' Daofu said, 'I ask the master for another question.' Yicun said, 'Just like this, or is there another discussion?' Daofu said, 'It's okay for the master to be like this.' Yicun asked, 'What about you?' Daofu said, 'I'm letting people down.' One day, during communal labor, Yicun quoted Guishan (Zen Master Lingyou of Guishan) saying, 'Seeing form, one sees the mind. Do you say there is any fault in this?' Daofu replied, 'What were the ancients doing?' Yicun said, 'Even so, I want to discuss it with you.' Daofu said, 'Then it's better to say that Daofu is going to hoe the ground.' Daofu visited Yicun again. Yicun asked, 'Where are you coming from?' Daofu replied, 'From beyond the mountains.' Yicun asked, 'Where did you meet Bodhidharma (Bodhidharma, the first patriarch of Zen)?' Daofu replied, 'Where else is he?' Yicun said, 'I don't believe you are there.' Daofu said, 'Master, it's better not to be sticky.' Yicun then stopped. He lived in Jingqing, and scholars flocked to him. Xingxiu (name of a person), son of the Chen family of Quanzhou (place name), named Xingzhen. On the sixth day of the first month of the first year of Jingfu in the Tang Dynasty (892 AD), his mother dreamed of swallowing the sun and woke up in shock.
而生。長耳垂肩。異香滿室。七歲不言。或問曰。汝非啞乎。忽應聲曰。不遇作家徒。撞破煙樓耳。人益奇之。比長讀書。過目成誦。旁及內典。遍閱三藏。忽幡然欲遊方外。躡屐名山。至金陵瓦棺寺。祝髮受具。參義存。得受心印。再游天臺國清。日憩巖畔。猛獸巨蛇。往來左右。馴擾不去。後梁開平間。至四明。獨棲松下。天花紛雨。又趺坐龍尾巖。結茅為蓋。百鳥銜花。飛繞經歲。以為常。所坐盤石。當膝處成㘭。
(戊辰)雪峰義存禪師示寂(德山鑒法嗣)
義存。住雪峰。四十餘年。學者常盈千五百眾。將示寂。自製塔銘並敘曰。夫從緣有者。始終而成壞。非從緣得者。歷劫而常堅。堅之則在。壞之則捐。雖然離散未至。何妨預置者哉。所以疊石結室。剪木成函。搬土積塊。為龕諸事已備。頭南腳北。橫山而臥。惟愿至時。同道者莫違我意。知心者不易我志。深囑再囑。幸勉勵焉。縱然他日邪造顯揚。豈如當今正眼密弘。善思之。審思之。銘曰。兄弟橫十字。同心著一儀。土主曰松山。卵塔號難提。更有胡家曲。汝等切須知。我唱泥牛吼。汝和木馬嘶。但看五六月。冰片滿長街。薪盡火滅后。密室爛如泥。梁開平戊辰三月。示疾。閩王命醫診視。存曰。吾非疾也。竟不服藥。遺偈付法。五月二
【現代漢語翻譯】 現代漢語譯本 然後出生。長長的耳垂垂到肩膀。奇異的香味充滿整個房間。七歲時不說一句話。有人問他說：『你不是啞巴嗎？』他突然應聲回答說：『不遇到真正的內行，只會撞破煙樓罷了。』人們更加覺得他奇異。等到長大讀書，看過一遍就能背誦。廣泛涉獵佛教經典，全部閱讀了三藏經書。忽然幡然醒悟想要雲遊四方，穿著木屐遊歷名山。到達金陵瓦棺寺，剃髮受具足戒。參拜義存禪師（雪峰義存），得到他的心印。再次遊歷天臺山國清寺，每天在巖石旁邊休息，兇猛的野獸和巨大的蛇，在他左右來來往往，都很馴服不離開。後梁開平年間（907-911年），到達四明，獨自住在松樹下。天空中紛紛落下鮮花。又盤腿坐在龍尾巖上，用茅草結成屋頂。成百上千的鳥兒銜著鮮花，飛繞了一年又一年，習以為常。他所坐的盤石，在膝蓋的地方都磨成了凹陷。
（戊辰年）雪峰義存禪師圓寂（德山鑒的法嗣）
義存禪師，住在雪峰山四十多年，前來學習的人常常有一千五百多人。將要圓寂的時候，自己製作了塔銘並寫序說：『凡是從因緣和合而生的事物，最終都會有開始和壞滅。不是從因緣得來的事物，經歷漫長的劫數也會永遠堅固。堅固的就會存在，壞滅的就會消散。雖然離散還沒有到來，為什麼不妨預先安排呢？』所以堆疊石頭建造石室，砍削木頭做成棺材，搬運泥土堆積成塊，作為龕室，諸事都已經準備完畢。頭朝南腳朝北，橫臥在山邊。只希望到臨終的時候，同道的人不要違揹我的意願，知心的人不要改變我的志向。深深地囑咐再三囑咐，希望大家努力啊。縱然他日有人用邪門歪道來顯揚，哪裡比得上現在用正眼來秘密弘揚呢？好好思考，仔細思考。銘文說：『兄弟橫成十字，同心寫成一儀。土主叫做松山，卵塔叫做難提。還有胡家的曲子，你們一定要知道。我唱泥牛的吼聲，你們和木馬的嘶鳴。只要看看五六月，冰片鋪滿長街。柴火燒盡火焰熄滅后，密室爛得像泥。』後梁開平戊辰年（908年）三月，義存禪師生病。閩王派醫生來診視。義存禪師說：『我不是生病。』最終不服藥。留下遺偈來付法。五月二
【English Translation】 English version And was born. Long earlobes reached his shoulders. An unusual fragrance filled the room. He did not speak until the age of seven. Someone asked, 'Are you mute?' He suddenly responded, 'Without meeting a true master, one would only break through a smoky building in vain.' People found him even more extraordinary. When he grew up and studied, he could recite after reading something once. He extensively studied Buddhist scriptures, reading all the Tripitaka. Suddenly, he awakened and desired to travel far and wide, wearing wooden clogs to visit famous mountains. Arriving at Waguan Temple in Jinling (Nanjing), he shaved his head and received the full precepts. He visited Yicun (Xuefeng Yicun), receiving his mind seal. He then traveled to Guoqing Temple on Mount Tiantai, resting by the rocks each day. Fierce beasts and giant snakes came and went around him, tamely staying nearby. During the KaiPing era (907-911) of the Later Liang Dynasty, he arrived in Siming, dwelling alone under a pine tree. Heavenly flowers rained down. He also sat in the lotus position on Dragon Tail Rock, building a thatched roof. Hundreds of birds carried flowers, flying around for years, as if it were normal. The rock he sat on had a hollow worn into it where his knees rested.
(Wuchen year) Chan Master Yicun (Xuefeng Yicun) of Xuefeng passed away (Dharma successor of Deshan Jian)
Yicun (Xuefeng Yicun) resided at Xuefeng Mountain for over forty years, with students often numbering one thousand five hundred. As he was about to pass away, he composed his own stupa inscription and preface, saying: 'All things that arise from conditions will eventually have a beginning and an end. Things not obtained from conditions will remain firm throughout countless kalpas. What is firm will remain, and what is destroyed will be discarded. Although separation has not yet arrived, why not prepare in advance?' Therefore, stacking stones to build a stone chamber, cutting wood to make a coffin, carrying soil to pile up blocks for a niche, all preparations have been completed. Head facing south and feet facing north, lying horizontally on the mountainside. I only hope that when the time comes, those who share the same path will not go against my wishes, and those who know my heart will not change my will. I deeply and repeatedly urge you to strive. Even if someone in the future uses unorthodox methods to promote it, how can it compare to secretly propagating it with the true eye now? Think carefully, consider carefully.' The inscription says: 'Brothers form a cross, with one heart writing a single ritual. The earth master is called Song Mountain, and the egg stupa is called Nanti. There is also the Hu family's melody, which you must know. I sing the roar of the mud ox, and you harmonize with the neighing of the wooden horse. Just look at the fifth and sixth months, ice flakes fill the long street. After the firewood is exhausted and the fire is extinguished, the secret chamber rots like mud.' In the third month of the Wuchen year (908) of the KaiPing era of the Later Liang Dynasty, Chan Master Yicun (Xuefeng Yicun) fell ill. The King of Min sent a doctor to examine him. Yicun (Xuefeng Yicun) said, 'I am not ill.' He ultimately refused to take medicine, leaving behind a verse to transmit the Dharma. On the second day of the fifth month,
日。朝游藍田。暮歸澡身。中夜入滅。壽八十七。臘五十九。師備為喪主。三朝集眾。煎茶次。備于靈前。拈起一隻盞云。問大眾。先師在日從你道。如今作么生道。若道得。先師無過。道不得。過在先師。還有人道得么。如是三問。眾皆無對。備遂撲破盞子歸院。后問中塔。作么生會。塔云。先師有甚麼過。備便面壁。塔便出去。備復召塔。塔回首。備問。你作么生會。塔便面壁。備休去○太原孚上座。初在揚州光孝寺。講涅槃經。有禪者阻雪。因往聽講。至三因佛性三德法身。廣談法身妙理。禪者失笑。孚講罷。請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。曰如此解說何處不是。曰請座主更說一遍。曰法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二義。隨緣赴感。靡不周遍。曰不道座主說不是。祇是說得法身量邊事。實未識法身在。曰既然如是。禪德當爲代說。曰座主還信否。曰焉敢不信。曰若如是。座主輟講旬日。于室內端然靜慮。收心攝念。善惡諸緣。一時放卻。孚一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰阿誰。曰某甲。禪者咄曰。教汝傳持大教代佛說法。夜來為甚麼醉酒臥街。曰禪德。自來講經。將生身父母鼻
【現代漢語翻譯】 日。早上在藍田遊玩，傍晚回家洗浴，半夜圓寂，享年八十七歲，僧臘五十九年。師備主持喪事，三天召集僧眾，在煎茶時，師備在靈前拿起一隻茶盞說：『請問各位，先師在世時，你們怎麼說？現在又該怎麼說？如果說得對，先師就沒有過錯；如果說不對，那就是先師的過錯。』有誰能說得出來嗎？』這樣問了三次，眾人都無言以對。師備於是摔破茶盞，回到自己的院子。後來問中塔，『你如何理解？』中塔說：『先師有什麼過錯？』師備便面壁。中塔便出去了。師備又叫中塔，中塔回頭。師備問：『你如何理解？』中塔便面壁。師備作罷。 太原孚上座，起初在揚州光孝寺講解《涅槃經》。有位禪者因大雪阻路，便去聽講。講到三因佛性、三德法身時，孚上座廣泛地談論法身精妙的道理。禪者聽了失笑。孚上座講完后，請禪者喝茶，說道：『我向來見識淺薄，只是按照字面意思解釋經文，剛才讓您見笑了，還望您能指教。』禪者說：『我實在是因為座主您不認識法身而笑。』孚上座問：『像我這樣解說，哪裡不對呢？』禪者說：『請座主您再說一遍。』孚上座說：『法身的道理，就像太虛空一樣，豎向窮盡過去、現在、未來三際，橫向延伸到四面八方，充滿整個宇宙，包括真諦和俗諦兩種含義，隨著因緣而應現，無處不在。』禪者說：『我不是說座主您說得不對，只是您說的只是法身的外在表現，實際上並不認識法身。』孚上座說：『既然這樣，禪德您應當替我說說。』禪者問：『座主您相信嗎？』孚上座說：『我怎麼敢不相信呢？』禪者說：『如果這樣，座主您停止講經十天，在室內端正身心，靜靜地思考，收攝心神，善惡諸緣，一時全部放下。』孚上座完全按照禪者所教的去做，從初夜到五更，聽到鼓角聲，忽然領悟。便去敲禪者的門。禪者問：『是誰？』孚上座說：『是我。』禪者呵斥道：『教你傳持大教，代替佛陀說法，昨夜為什麼醉酒臥在街上？』孚上座說：『禪德，自從我講解經書以來，一直把生身父母的鼻
【English Translation】 Day. In the morning, he traveled to Lantian (a place name), and in the evening, he returned home to bathe. He entered Nirvana in the middle of the night, at the age of eighty-seven, with fifty-nine years of monastic life. Master Bei presided over the funeral. He gathered the assembly for three days. During the tea preparation, Master Bei picked up a teacup in front of the spirit and said, 'I ask everyone, how did the late master speak when he was alive? How should we speak now? If you can speak correctly, the late master has no fault; if you cannot speak correctly, the fault lies with the late master.' Is there anyone who can speak correctly?' He asked this three times, and everyone was silent. Master Bei then smashed the teacup and returned to his courtyard. Later, he asked Zhongta (a name), 'How do you understand this?' Zhongta said, 'What fault does the late master have?' Master Bei then faced the wall. Zhongta then left. Master Bei called Zhongta again, and Zhongta turned his head. Master Bei asked, 'How do you understand this?' Zhongta then faced the wall. Master Bei gave up. The Venerable Fu of Taiyuan (a place name) initially lectured on the Nirvana Sutra at Guangxiao Temple in Yangzhou (both place names). A Chan (Zen) practitioner was delayed by snow and went to listen to the lecture. When he reached the Three Causes of Buddha-nature and the Three Virtues of Dharmakaya (the body of the Dharma), Venerable Fu extensively discussed the wonderful principles of the Dharmakaya. The Chan practitioner laughed. After Venerable Fu finished lecturing, he invited the Chan practitioner to drink tea and said, 'I have always been narrow-minded and interpreted the scriptures according to the literal meaning. I have just been laughed at by you, and I hope you can teach me.' The Chan practitioner said, 'I am laughing at you because you do not recognize the Dharmakaya.' Venerable Fu asked, 'Where is it wrong in my explanation?' The Chan practitioner said, 'Please say it again.' Venerable Fu said, 'The principle of the Dharmakaya is like the great void, vertically exhausting the three periods of past, present, and future, horizontally extending to all directions, filling the entire universe, including the two meanings of truth and convention, responding to causes and conditions, and being omnipresent.' The Chan practitioner said, 'I am not saying that you are wrong, but you are only talking about the external manifestations of the Dharmakaya, and you do not actually recognize the Dharmakaya.' Venerable Fu said, 'Since this is the case, you should explain it for me.' The Chan practitioner asked, 'Do you believe it?' Venerable Fu said, 'How dare I not believe it?' The Chan practitioner said, 'If so, stop lecturing for ten days, sit quietly in your room, collect your mind, and let go of all good and evil conditions at once.' Venerable Fu did exactly as the Chan practitioner taught, from the beginning of the night until the fifth watch, when he heard the sound of drums and horns, he suddenly realized. He went to knock on the Chan practitioner's door. The Chan practitioner asked, 'Who is it?' Venerable Fu said, 'It is I.' The Chan practitioner scolded, 'I taught you to uphold the great teaching and speak the Dharma on behalf of the Buddha. Why were you drunk and lying in the street last night?' Venerable Fu said, 'Virtuous Chan practitioner, since I have been lecturing on the scriptures, I have always taken the noses of my birth parents'
孔扭捏。從今已去。更不敢如是。禪者曰。且去。來日相見。孚遂罷講。遍歷諸方。嘗游浙中。登徑山法會。一日于大佛殿前。有僧問。上座曾到五臺否。曰曾到。曰還見文殊么。曰見。曰甚麼處見。曰徑山佛殿前見。僧后舉似義存。存曰。何不教伊入嶺來。孚聞。乃趣裝入嶺。初至雪峰。廨院憩息。因分柑子與僧。慧棱問。甚處將來。曰嶺外將來。曰遠涉不易擔負將來。曰柑子柑子。次日上山。存聞。乃集眾。孚到法堂上顧視。存便下看知事。明日卻上禮拜曰。某甲昨日觸忤和尚。曰知是般事便休。存一日見孚。乃指日示之。孚搖手而出。存曰。汝不肯我那。曰和尚搖頭。某甲擺尾。甚麼處是不肯。曰到處也須諱卻。一日眾僧晚參。存在中庭臥。孚曰。五州管內。祇有這老和尚較些子。存便起去。存問孚。見說臨濟有三句是否。曰是。曰作么生是第一句。孚舉目視之。曰此猶是第二句。如何是第一句。孚乂手而退。一日師備上問訊。存曰。此間有個老鼠子。今在浴室裡。曰待與和尚勘過。言訖。到浴室。遇孚打水。孚曰。已相見了。曰甚麼劫中曾相見。曰瞌睡作么。備入方丈。白存曰。已勘破了。曰作么生勘。備舉前話。存曰。汝著賊也。后歸維揚。陳尚書留供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。
【現代漢語翻譯】 現代漢語譯本 孔扭捏（人名）。從今以後不敢再這樣了。禪者說：『你先去吧，改天再見。』 孚（人名）於是停止講經，遊歷各地，曾到浙江一帶，參加徑山寺的法會。一天在大佛殿前，有僧人問：『上座（對僧人的尊稱）曾到過五臺山嗎？』 答：『曾到過。』 問：『那見過文殊菩薩（智慧的象徵）嗎？』 答：『見過。』 問：『在什麼地方見到的？』 答：『在徑山寺的佛殿前見到的。』 僧人後來把這件事告訴了義存（人名）。義存說：『為什麼不叫他到嶺南來呢？』 孚（人名）聽了，就準備行裝前往嶺南。 剛到雪峰寺，在廨院休息。有人分柑橘給僧人，慧棱（人名）問：『從哪裡帶來的？』 答：『從嶺外帶來的。』 問：『遠道而來，擔負著不容易吧？』 答：『柑橘就是柑橘。』 第二天，孚（人名）上山。義存（人名）聽說后，就召集眾人。孚（人名）到了法堂，四處張望。義存（人名）就下去看管事的人。第二天，孚（人名）再來禮拜說：『我昨天冒犯了和尚。』 義存（人名）說：『知道是這樣就行了。』 義存（人名）有一天見到孚（人名），就指著太陽給他看。孚（人名）搖著手走了出去。義存（人名）說：『你不認可我嗎？』 孚（人名）說：『和尚你搖頭，我擺尾，哪裡是不認可呢？』 義存（人名）說：『到處都要避諱。』 有一天眾僧晚參，義存（人名）在中庭躺著。孚（人名）說：『五州境內，只有這個老和尚還算好些。』 義存（人名）就起身離開了。 義存（人名）問孚（人名）：『聽說臨濟宗（佛教宗派）有三句，是這樣嗎？』 答：『是。』 問：『怎麼是第一句？』 孚（人名）舉目看著他。義存（人名）說：『這還是第二句，什麼是第一句？』 孚（人名）拱手退了出去。 有一天，師備（人名）上前問訊。義存（人名）說：『這裡有個老鼠，現在在浴室裡。』 師備（人名）說：『等我和和尚一起去查驗。』 說完，到了浴室，遇到孚（人名）在打水。孚（人名）說：『已經相見了。』 師備（人名）說：『什麼劫（佛教時間概念）中曾相見？』 孚（人名）說：『瞌睡了嗎？』 師備（人名）進入方丈室，告訴義存（人名）說：『已經查驗清楚了。』 義存（人名）問：『怎麼查驗的？』 師備（人名）說了之前的話。義存（人名）說：『你中計了。』 後來孚（人名）回到維揚，陳尚書（官名）留他供養。有一天對尚書說：『明天講一遍《大涅槃經》，報答尚書。』
【English Translation】 English version Kong Nienie (person's name). From now on, I dare not do such things again. The Chan master said, 'You may leave now, and we will meet again another day.' Fu (person's name) then stopped lecturing and traveled to various places. He once visited Zhejiang and attended the Dharma assembly at Jingshan Temple. One day, in front of the Great Buddha Hall, a monk asked, 'Have you ever been to Mount Wutai?' He replied, 'I have.' The monk asked, 'Have you seen Manjusri (symbol of wisdom)?' He replied, 'I have.' The monk asked, 'Where did you see him?' He replied, 'I saw him in front of the Buddha Hall at Jingshan Temple.' Later, the monk told this to Yicun (person's name). Yicun said, 'Why didn't you ask him to come to Lingnan?' Upon hearing this, Fu (person's name) prepared his luggage and went to Lingnan. Upon arriving at Xuefeng Temple, he rested in the official residence. Someone distributed oranges to the monks, and Huileng (person's name) asked, 'Where did you bring them from?' He replied, 'From outside Lingnan.' Huileng asked, 'It must have been difficult to carry them all the way?' He replied, 'Oranges are just oranges.' The next day, Fu (person's name) went up the mountain. Yicun (person's name) heard about it and gathered the monks. When Fu (person's name) arrived at the Dharma Hall, he looked around. Yicun (person's name) then went down to check on the affairs. The next day, Fu (person's name) came to pay his respects and said, 'I offended the abbot yesterday.' Yicun (person's name) said, 'It's okay as long as you know it.' One day, Yicun (person's name) saw Fu (person's name) and pointed to the sun for him to see. Fu (person's name) shook his head and walked out. Yicun (person's name) said, 'Do you not approve of me?' Fu (person's name) said, 'You shake your head, and I wag my tail. Where is the disapproval?' Yicun (person's name) said, 'Everywhere must be avoided.' One day, during the evening meditation, Yicun (person's name) was lying in the courtyard. Fu (person's name) said, 'Within the five states, only this old abbot is somewhat better.' Yicun (person's name) then got up and left. Yicun (person's name) asked Fu (person's name), 'I heard that the Linji school (a school of Buddhism) has three phrases, is that so?' He replied, 'Yes.' Yicun asked, 'What is the first phrase?' Fu (person's name) looked at him. Yicun (person's name) said, 'That is still the second phrase. What is the first phrase?' Fu (person's name) bowed and retreated. One day, Shibei (person's name) came forward to inquire. Yicun (person's name) said, 'There is a rat here, now in the bathroom.' Shibei (person's name) said, 'Let me examine it with the abbot.' After speaking, he went to the bathroom and met Fu (person's name) drawing water. Fu (person's name) said, 'We have already met.' Shibei (person's name) said, 'In what kalpa (Buddhist concept of time) did we meet?' Fu (person's name) said, 'Are you sleepy?' Shibei (person's name) entered the abbot's room and told Yicun (person's name), 'I have already examined it clearly.' Yicun (person's name) asked, 'How did you examine it?' Shibei (person's name) repeated what he had said earlier. Yicun (person's name) said, 'You have been tricked.' Later, Fu (person's name) returned to Yangzhou, and Minister Chen (official title) kept him for support. One day, he said to the minister, 'Tomorrow, I will lecture on the Mahaparinirvana Sutra once to repay the minister.'
尚書來日致齋茶畢。孚升座。良久揮尺一下曰。如是我聞。乃召尚書。尚書應諾。孚曰。一時佛在。便乃脫去○安國弘瑫。初參存。存問。甚處來。曰江西來。曰甚麼處見達磨。曰分明向和尚道。曰道甚麼。曰甚麼處去來。一日存見瑫。忽擒住曰。盡乾坤是個解脫門。把手拽伊不肯入。曰和尚怪弘瑫不得。存拓開曰。雖然如此。爭柰背後許多師僧何○師備。初住梅溪。后居玄沙。一時海眾。皆望風欽服。學徒千人。應機接物。垂三十年。梁開平二年十一月二十七日。示疾而化。壽七十五。臘四十四。賜號宗一。
(己巳)居遁禪師住龍牙
居遁。契旨洞山。服勤八載。開平三年。出世龍牙法濟禪寺。示眾。夫參玄人。須透過佛祖始得。新豐和尚道。佛祖言教如生冤家。始有參學分。若透不得。即被佛祖謾去。僧問。佛祖還有謾人之心也無。曰汝道江湖還有礙人之心也無。江湖雖無礙人之心。為時人過不得。江湖卻成礙人去。不得道江湖不礙人。佛祖雖無謾人之心。為時人透不得。佛祖卻成謾人去。不得道佛祖不謾人。若透得佛祖過。此人過卻佛祖。若也如是。始體得佛祖意。方與向上人同。如未透得。但學佛學祖。則萬劫無有出期。曰如何得不被祖佛謾去。曰道者直須自悟始得。
○慧棱禪師住長
【現代漢語翻譯】 現代漢語譯本： 尚書某日來訪，齋戒完畢，用茶后。孚禪師升座，良久後用戒尺一揮，說道：『如是我聞（意思是：我聽到的是這樣的）。』於是呼喚尚書，尚書應聲。孚禪師說：『一時佛在（意思是：曾經有那麼一個時候，佛陀在世的時候），』便隨即脫離了這個話題。 安國弘瑫禪師，最初參訪存禪師。存禪師問：『從哪裡來？』回答說：『從江西來。』問：『在什麼地方見過達磨（Bodhidharma，禪宗始祖）？』回答說：『分明地向和尚您說了。』問：『說了什麼？』回答說：『從什麼地方來？』一天，存禪師見到弘瑫禪師，忽然抓住他說：『整個宇宙就是一個解脫之門，拉著你的手你卻不肯進入。』回答說：『和尚您不能怪弘瑫。』存禪師放開手說：『即使是這樣，又如何面對背後那麼多的僧人呢？』 師備禪師，最初住在梅溪，後來住在玄沙。一時之間，所有僧眾都望風欽佩。學徒有千人之多，應機接物，持續了三十年。梁開平二年（908年）十一月二十七日，示現疾病而圓寂，享年七十五歲，僧臘四十四年，朝廷賜號宗一。
（己巳年）居遁禪師住持龍牙
居遁禪師，領悟了洞山禪師的宗旨，勤奮服侍了八年。開平三年（909年），出世住持龍牙法濟禪寺。向大眾開示說：『參禪的人，必須超越佛祖才能有所得。』新豐和尚說：『佛祖的言教如同生冤家，這樣才會有參學的機會。』如果不能超越，就會被佛祖所欺騙。僧人問：『佛祖還有欺騙人的心思嗎？』回答說：『你說江湖還有阻礙人的心思嗎？』江湖雖然沒有阻礙人的心思，但因為世人無法通過，江湖就成了阻礙人的存在。不能說江湖不阻礙人。佛祖雖然沒有欺騙人的心思，但因為世人無法超越，佛祖就成了欺騙人的存在。不能說佛祖不欺騙人。如果能超越佛祖，這個人就超越了佛祖。如果能這樣，才能體會到佛祖的真意，才能與向上人相同。如果不能超越，只是學習佛和祖，那麼萬劫也沒有出頭之日。』問：『如何才能不被祖佛欺騙呢？』回答說：『修行者必須自己領悟才能做到。』
慧棱禪師住持長。
【English Translation】 English version: The high official came one day, observed the fast, and finished his tea. Master Fu ascended the seat. After a long while, he struck the ruler once and said, 'Thus have I heard (meaning: This is what I heard).' Then he called the high official, who responded. Master Fu said, 'Once, the Buddha was present (meaning: There was a time when the Buddha was in the world),' and then he immediately deviated from the topic. Zen Master Hongtao of Anguo initially visited Zen Master Cun. Zen Master Cun asked, 'Where do you come from?' He replied, 'From Jiangxi.' He asked, 'Where did you see Bodhidharma (the founder of Zen Buddhism)?' He replied, 'I have clearly told you, Master.' He asked, 'What did you say?' He replied, 'Where did you come from?' One day, Zen Master Cun saw Zen Master Hongtao, suddenly grabbed him and said, 'The entire universe is a gate of liberation, but I pull your hand and you refuse to enter.' He replied, 'Master, you cannot blame Hongtao.' Zen Master Cun released him and said, 'Even so, how do I face so many monks behind me?' Zen Master Shibei initially lived in Meixi, and later lived in Xuansha. For a time, all the monks admired him. He had thousands of disciples, responding to opportunities and interacting with things for thirty years. On the twenty-seventh day of the eleventh month of the second year of Kai Ping (908) of the Liang Dynasty, he manifested illness and passed away, at the age of seventy-five, with forty-four years of monastic life. The court bestowed the title Zongyi.
(Year Ji Si) Zen Master Judun resided at Longya
Zen Master Judun, understood the principles of Zen Master Dongshan, and diligently served for eight years. In the third year of Kai Ping (909), he emerged to reside at Longya Faji Zen Temple. He instructed the assembly, saying, 'Those who practice Zen must transcend the Buddhas and Patriarchs in order to gain something.' Abbot Xinfeng said, 'The teachings of the Buddhas and Patriarchs are like creating enemies, only then will there be opportunities for practice.' If one cannot transcend them, one will be deceived by the Buddhas and Patriarchs. A monk asked, 'Do the Buddhas and Patriarchs have the intention to deceive people?' He replied, 'Do you say that rivers and lakes have the intention to obstruct people?' Although rivers and lakes do not have the intention to obstruct people, because people cannot pass through them, rivers and lakes become an obstruction. One cannot say that rivers and lakes do not obstruct people. Although the Buddhas and Patriarchs do not have the intention to deceive people, because people cannot transcend them, the Buddhas and Patriarchs become a deception. One cannot say that the Buddhas and Patriarchs do not deceive people. If one can transcend the Buddhas, this person has surpassed the Buddhas. If it is like this, one can understand the true meaning of the Buddhas, and be the same as those who are going upwards. If one cannot transcend them, but only learns from the Buddhas and Patriarchs, then there will be no day of liberation for countless kalpas.' He asked, 'How can one not be deceived by the Buddhas and Patriarchs?' He replied, 'Practitioners must realize it themselves.'
Zen Master Huiling resided at Chang.
慶
慧棱。住招慶。開平三年。閩王王審知移住福州長慶。審知夫人崔氏。自稱練師。遣使送衣物至曰。練師令就大師請回信。曰傳語練師。領取回信。須臾使卻來。棱前唱喏。便回。棱明日入府。練師曰。昨日謝大師回信。曰卻請昨日回信看。練師展兩手。王問練師。適來呈信。還愜大師意否。曰猶較些子。曰未審大師意旨如何。棱良久。王曰。大師佛法不可思議。上堂。撞著道伴交肩過。一生參學事畢。上堂。我若純舉唱宗乘。須閉卻法堂門。所以道盡法無民。僧問。不怕無民。請師盡法。棱曰。還委落處么○慧球。莆田人。玄沙室中參訊居首。因問。如何是第一月。沙曰。用汝個月作么。球從此悟入。沙將示滅。閩帥王公遣子至問疾。仍請密示繼踵說法者誰。沙曰。球子得。王默記遺旨。乃問。鼓山臥龍法席。孰當其任。山舉城下宿德具道眼者十有二人。皆堪出世。王亦默之。至開堂日。官僚與僧侶。俱會法筵。王忽問眾曰。誰是球上座。於是眾人指出。王便請球。住安國禪院。(亦曰中塔)上堂。我此間粥飯因緣。為兄弟舉唱。終是不常。欲得省要。卻是山河大地。與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為。土木瓦石。助汝發機。若從觀音門入者。一切音響。蝦蟆蚯蚓。助汝發機。
【現代漢語翻譯】 現代漢語譯本 慧棱禪師，住在招慶寺。開平三年（909年），閩王王審知將他移到福州長慶寺。王審知的夫人崔氏，自稱練師，派使者送衣物給慧棱禪師，並說：『練師讓我來向大師請回信。』慧棱禪師說：『告訴練師，要領取回信，須親自來。』不久，使者又回來。慧棱禪師向前作揖，使者便回去了。慧棱禪師第二天入府。練師說：『昨天感謝大師的回信。』慧棱禪師說：『請把昨天的回信拿出來看看。』練師攤開雙手，表示沒有。閩王問練師：『剛才呈上的信，還合大師的心意嗎？』練師說：『還差一點。』閩王說：『不知大師的意旨如何？』慧棱禪師沉默良久。閩王說：『大師的佛法不可思議。』慧棱禪師上堂說法：『撞見道友擦肩而過，一生的參學之事就完畢了。』慧棱禪師又上堂說法：『我如果純粹地宣揚宗乘，就必須關閉法堂的門。所以說盡法無民。』有僧人問：『不怕沒有聽眾，請禪師宣揚盡法。』慧棱禪師說：『還知道落腳處嗎？』 慧球禪師，莆田人，在玄沙禪師門下參學時表現突出。曾問道：『如何是第一月？』玄沙禪師說：『要你的月亮做什麼？』慧球禪師從此開悟。玄沙禪師將要示寂時，閩帥王公派兒子來問候病情，並請玄沙禪師秘密指示誰可以繼承說法。玄沙禪師說：『慧球可以。』王公默默記下遺囑。於是又問：『鼓山臥龍寺的法席，誰可以擔任？』鼓山推薦城下有德行、有見識的十多個人，都堪以出世。王公也默默記下。到慧球禪師開堂說法那天，官員和僧侶都聚集在法筵。王公忽然問大家：『誰是慧球上座？』於是眾人指出了慧球禪師。王公便請慧球禪師住持安國禪院（也叫中塔）。慧球禪師上堂說法：『我在這裡的粥飯因緣，為各位兄弟宣揚佛法，終究是不長久的。想要簡要地說，卻是山河大地，與你們發明佛性。這個道理既然是常，也能究竟。如果從文殊（Manjusri）菩薩的門入，一切無為，土木瓦石，都能幫助你啓發機智。如果從觀音（Avalokitesvara）菩薩的門入，一切音響，蝦蟆蚯蚓，都能幫助你啓發機智。』
【English Translation】 English version Zen Master Huiling resided at Zhaoqing Temple. In the third year of Kaiping (909 AD), Wang Shenzhi, the King of Min, moved him to Changqing Temple in Fuzhou. Cui, Wang Shenzhi's wife, who called herself a 'Practitioner,' sent a messenger with clothing and items, saying, 'The Practitioner asks the Master for a reply.' Zen Master Huiling said, 'Tell the Practitioner that to receive a reply, she must come in person.' Shortly after, the messenger returned. Zen Master Huiling greeted him with a bow, and the messenger left. The next day, Zen Master Huiling entered the palace. The Practitioner said, 'Yesterday, I thanked the Master for the reply.' Zen Master Huiling said, 'Please show me the reply from yesterday.' The Practitioner spread out her hands, indicating she had none. The King of Min asked the Practitioner, 'Was the letter presented just now to the Master's liking?' The Practitioner said, 'It's still a bit lacking.' The King said, 'I wonder what the Master's intention is?' Zen Master Huiling remained silent for a long time. The King said, 'The Master's Buddha-dharma is inconceivable.' Zen Master Huiling ascended the Dharma hall and said, 'Meeting a fellow practitioner and brushing shoulders, the matter of lifelong study is completed.' Zen Master Huiling ascended the Dharma hall again and said, 'If I purely expound the teachings of the school, I must close the doors of the Dharma hall. Therefore, it is said that exhausting the Dharma leaves no people.' A monk asked, 'Not fearing the absence of people, please Master, expound the exhaustive Dharma.' Zen Master Huiling said, 'Do you still know where to settle down?' Zen Master Huiqiu, a native of Putian, excelled in his studies under Zen Master Xuansha. He once asked, 'What is the first month?' Zen Master Xuansha said, 'What do I need your month for?' Zen Master Huiqiu attained enlightenment from this. When Zen Master Xuansha was about to pass away, Lord Wang, the military governor of Min, sent his son to inquire about his illness and requested Zen Master Xuansha to secretly indicate who could succeed him in expounding the Dharma. Zen Master Xuansha said, 'Huiqiu can.' Lord Wang silently remembered the dying words. Then he asked, 'Who can take over the Dharma seat of Wolong Temple on Drum Mountain?' Drum Mountain recommended more than ten virtuous and insightful individuals from the city, all worthy of emerging into the world. Lord Wang also silently noted this. On the day Zen Master Huiqiu ascended the Dharma hall to expound the Dharma, officials and monks gathered at the Dharma assembly. Lord Wang suddenly asked everyone, 'Who is Zen Practitioner Huiqiu?' Thereupon, the crowd pointed out Zen Master Huiqiu. Lord Wang then invited Zen Master Huiqiu to reside at Anguo Temple (also known as Central Pagoda). Zen Master Huiqiu ascended the Dharma hall and said, 'My karmic connection with rice and porridge here is to expound the Dharma for you brothers, but it is ultimately impermanent. If you want a concise explanation, it is the mountains, rivers, and earth that reveal the Buddha-nature to you. Since this principle is constant, it can also be ultimate. If you enter through the gate of Manjusri (Manjusri), all non-action, earth, wood, tiles, and stones can help you ignite your wisdom. If you enter through the gate of Avalokitesvara (Avalokitesvara), all sounds, toads, and earthworms can help you ignite your wisdom.'
若從普賢門入者。不動步而到。以此三門方便示汝。如將一隻折箸。攪大海水。令彼魚龍知水為命。會么。若無智眼而審諦之。任彼百般巧妙。不為究竟○師䖍。參良價。價問。近離甚處。曰武林。曰武林法道。何似此間。曰胡地冬抽筍。曰別甑炊香飯。供養於此人。䖍拂袖便出。價曰。此子向後。走殺天下人在。一日䖍栽松次。有劉辰翁者。從䖍乞偈。䖍作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉翁得偈呈價。價曰。賀翁之喜。此第三代洞山主人也。住青林。復遷洞山。凡新到先令搬柴三轉。然後參堂○匡仁。新淦人。出家后。往東都聽習。未幾。忽曰。尋行數墨。語不如默捨己求人。假不如真。乃往參靈祐。祐示眾。行腳高士。直須向聲色里睡眠。聲色里坐臥始得。仁出問。如何是不落聲色句。祐豎起拂子。仁曰。此是落聲色句。祐放拂子。歸方丈。仁不契。便辭。智閑曰。某甲與和尚無緣。遂舉前話。閑曰。何不道言發非聲色前不物。仁喜曰。元來此中有人。某甲向後有住處。卻來相見。乃去。祐問閑曰。問聲色話底矮阇黎在么。曰去也。曰曾舉向子么。閑舉前話。祐曰。他道甚麼。曰深肯某甲。祐失笑曰。將謂這矮子有長處。元來祇在這裡。此子向去。若有個住處。近山無柴燒。近水無
【現代漢語翻譯】 現代漢語譯本： 若從普賢（Samantabhadra，象徵菩薩的行愿）法門進入，不用動步就能到達。我用這三種法門方便地開示你們，就像用一根折斷的筷子攪動大海，讓那些魚龍知道水是它們的生命一樣。明白了嗎？如果沒有智慧的眼睛來仔細審視，任憑他百般巧妙，也不能達到究竟的境界。○師䖍（Shiqian，人名），參訪良價（Liangjia，人名）。良價問：『你最近從哪裡來？』答：『武林（地名）。』問：『武林的風氣，和這裡比怎麼樣？』答：『胡地冬天長出竹筍。』問：『另外用甑蒸香米飯，供養這個人。』師䖍拂袖便走。良價說：『這小子將來，要跑遍天下人。』有一天，師䖍在栽松樹，有個叫劉辰翁（Liu Chenweng，人名）的人，向師䖍乞求偈語。師䖍作偈說：『長長三尺多，鬱鬱覆蓋青草。不知是什麼年代的人，能見到這棵松樹老去。』劉翁得到偈語后呈給良價。良價說：『恭喜你，這是第三代洞山（Dongshan，地名）的主人。』師䖍住在青林（Qinglin，地名），後來又遷到洞山。凡是新來的人，先讓他們搬三趟柴，然後才能參堂。○匡仁（Kuangren，人名），新淦（Xingan，地名）人。出家后，前往東都（Dongdu，地名）聽講學習。沒過多久，忽然說：『尋章摘句，不如沉默；捨己求人，不如真實。』於是前往參訪靈祐（Lingyou，人名）。靈祐向大眾開示：『行腳的高士，必須在聲色里睡眠，在聲色里坐臥才行。』匡仁出來問：『如何是不落聲色的句子？』靈祐豎起拂子。匡仁說：『這是落在聲色的句子。』靈祐放下拂子，回到方丈。匡仁不契合，便告辭。智閑（Zhixian，人名）說：『我和和尚沒有緣分。』於是舉起之前的話。智閑說：『為什麼不說「言發非聲色前不物」？』匡仁高興地說：『原來這裡有人。我以後有住的地方了，再來相見。』於是離去。靈祐問智閑：『問聲色話的矮個子沙彌在哪裡？』答：『走了。』問：『你曾經向他舉起過嗎？』智閑舉起之前的話。靈祐說：『他說什麼？』答：『他深深地肯定了我。』靈祐失笑說：『我以為這矮個子有什麼長處，原來只是在這裡。這小子以後，如果有個住的地方，近山沒有柴燒，近水沒有...』
【English Translation】 English version: If one enters through the Samantabhadra (Universal Virtue) gate, one arrives without moving a step. I show you these three gates as a convenient means, like using a broken chopstick to stir the ocean, letting the fish and dragons know that water is their life. Do you understand? If there are no wise eyes to examine it carefully, no matter how ingenious it is, it will not lead to ultimate enlightenment. ○ Shiqian (personal name) visited Liangjia (personal name). Liangjia asked, 'Where did you come from recently?' He replied, 'Wulin (place name).' Liangjia asked, 'How is the Dharma practice in Wulin compared to here?' He replied, 'In the barbarian lands, bamboo shoots emerge in winter.' Liangjia said, 'I will cook fragrant rice in a separate steamer to offer to this person.' Shiqian flicked his sleeve and left. Liangjia said, 'This boy will exhaust everyone in the world in the future.' One day, Shiqian was planting pine trees when a man named Liu Chenweng (personal name) asked him for a verse. Shiqian composed a verse: 'Long, more than three feet, lushly covering the green grass. I wonder what generation of people will see this pine tree grow old.' Liu Weng obtained the verse and presented it to Liangjia. Liangjia said, 'Congratulations, you are the third-generation master of Dongshan (place name).' He lived in Qinglin (place name) and later moved to Dongshan. All newcomers were first made to carry firewood three times before attending the hall. ○ Kuangren (personal name), a native of Xingan (place name). After leaving home, he went to Dongdu (place name) to listen and study. Before long, he suddenly said, 'Searching for phrases and sentences is not as good as silence; seeking help from others is not as good as being true to oneself.' So he went to visit Lingyou (personal name). Lingyou addressed the assembly, 'Worthy traveling monks must sleep in the midst of sound and form; they must sit and lie down in the midst of sound and form.' Kuangren came out and asked, 'What is a phrase that does not fall into sound and form?' Lingyou raised his whisk. Kuangren said, 'This is a phrase that falls into sound and form.' Lingyou put down his whisk and returned to his abbot's room. Kuangren did not understand and took his leave. Zhixian (personal name) said, 'I have no affinity with the abbot.' So he brought up the previous conversation. Zhixian said, 'Why not say, "Before words arise, there are no things of sound and form"?' Kuangren happily said, 'So there are people here who understand. I will have a place to stay in the future, and I will come to see you again.' Then he left. Lingyou asked Zhixian, 'Where is the short novice who asked about sound and form?' He replied, 'He has left.' Lingyou asked, 'Did you ever raise it to him?' Zhixian raised the previous conversation. Lingyou said, 'What did he say?' He replied, 'He deeply affirmed me.' Lingyou smiled and said, 'I thought this short fellow had some merit, but it turns out he is only here. If this boy has a place to stay in the future, there will be no firewood to burn near the mountains, and no...'
水吃。仁造洞山。值良價蚤參。出問。未有之言。請師示誨。曰不諾無人肯。曰還可功也無。曰你即今還功得么。曰功不得。即無諱處。價他日上堂。欲知此事。直須如枯木生花。方與他合。仁問。一切處不乖時如何。曰阇黎此是功勛邊事。幸有無功之功。子何不問。曰無功之功。豈不是那邊人。曰大有人笑子恁么問。曰恁么則迢然去也。曰迢然。非迢然。非不迢然。曰如何是迢然。曰喚作那邊人即不得。曰如何是非迢然。曰無辨處。價即問。空劫無人家。是甚麼人住處。曰不識。曰人還有意旨也無。曰和尚何不問他。曰現問次。曰是何意旨。價不對。價歿。仁聞大安示眾有句無句如藤倚樹。特入嶺到彼。值安泥壁。便問。承聞和尚道有句無句如藤倚樹。是否。曰是。曰忽遇樹倒藤枯。句歸何處。安放下泥盤。呵呵大笑。歸方丈。仁曰。某甲三千里賣布單。特為此事而來。和尚何得相弄。安喚侍者。取錢二百。與這上座去。遂囑曰。向後有獨眼龍。為子點破在。后聞德謙渺一目出世。徑往禮拜。謙問。甚處來。曰閩中來。謙曰。曾到大溈否。曰到。謙曰。有何言句。仁舉前話。謙曰。溈山可謂。頭正尾正。祇是不遇知音。仁復問。忽遇樹倒藤枯句歸何處。謙曰。卻使溈山笑轉新。仁于言下大悟。乃曰。溈山元來。笑里
【現代漢語翻譯】 現代漢語譯本 水吃。仁（僧人名）造訪洞山（地名）。正趕上良價（僧人名）早參。仁提出問題：『還沒有說過的言語，請老師開示教誨。』良價回答：『不答應沒有人肯。』仁問：『還可以用功嗎？』良價說：『你現在還能用功嗎？』仁說：『用功不得，就沒有隱諱之處。』良價之後上堂說法：『想要知道這件事，必須像枯木開花一樣，才能與它相合。』 仁問：『一切處都不違背時機，怎麼樣才能做到？』洞山說：『阇黎（梵語，意為老師）這都是功勛邊的事情，幸好還有無功之功，你為什麼不問？』仁問：『無功之功，豈不是那邊的人？』洞山說：『大有人笑你這樣問。』仁說：『這樣就遠去了。』洞山說：『遠去，非遠去，非不遠去。』仁問：『如何是遠去？』洞山說：『稱作那邊的人就不對了。』仁問：『如何是非遠去？』洞山說：『沒有分辨之處。』 良價於是問：『空劫（佛教時間概念，指極長的時間）沒有人家，是什麼人住的地方？』洞山說：『不認識。』良價問：『人還有意旨嗎？』洞山說：『和尚為什麼不問他？』良價說：『現在正在問。』洞山說：『是什麼意旨？』良價沒有回答。 良價去世后，仁聽說大安（僧人名）開示眾人說『有句無句如藤倚樹』，特地進入山嶺去拜訪他。正趕上大安在泥墻。仁便問：『聽說和尚您說「有句無句如藤倚樹」，是這樣嗎？』大安說：『是。』仁問：『如果遇到樹倒藤枯，句子歸到哪裡？』大安放下泥盤，呵呵大笑，回到方丈（僧人住所）。仁說：『我走了三千里路賣布單，特地爲了這件事而來，和尚您怎麼能這樣戲弄我？』大安叫侍者拿來二百錢，給這位上座（對僧人的尊稱）走。於是囑咐說：『以後會有獨眼龍，為你點破這件事。』 後來仁聽說德謙（僧人名）眇一目出世，直接前去禮拜。德謙問：『從哪裡來？』仁說：『從閩中來。』德謙問：『曾經到過大溈（山名）嗎？』仁說：『到過。』德謙問：『有什麼言語？』仁舉了之前的話。德謙說：『溈山可以說，頭正尾正，只是不遇知音。』仁又問：『如果遇到樹倒藤枯，句子歸到哪裡？』德謙說：『卻使溈山笑轉新。』仁在言下大悟，於是說：『溈山原來，笑裡藏刀！』 English version Water eating. Ren (monk's name) visited Dongshan (place name). He arrived just as Liangjia (monk's name) was attending the morning assembly. Ren raised a question: 'Words that have not yet been spoken, please, teacher, instruct and enlighten me.' Liangjia replied: 'Not agreeing, no one will be willing.' Ren asked: 'Can one still exert effort?' Liangjia said: 'Can you exert effort right now?' Ren said: 'If effort cannot be exerted, then there is nothing to conceal.' Later, Liangjia ascended the platform to preach: 'If you want to know this matter, you must be like a dead tree blooming, only then will you be in accord with it.' Ren asked: 'How can one ensure that everything is in accordance with the right time?' Dongshan said: 'Dharma brother, these are all matters on the periphery of merit. Fortunately, there is also merit without merit, why don't you ask about that?' Ren asked: 'Merit without merit, isn't that someone from over there?' Dongshan said: 'Many people will laugh at you for asking like that.' Ren said: 'In that case, it is far away.' Dongshan said: 'Far away, not far away, not not far away.' Ren asked: 'What is far away?' Dongshan said: 'Calling it someone from over there is not correct.' Ren asked: 'What is not far away?' Dongshan said: 'There is no place to distinguish.' Liangjia then asked: 'In the empty eon (Buddhist time concept, referring to an extremely long time) where there are no houses, where do people live?' Dongshan said: 'I don't know.' Liangjia asked: 'Do people have intentions?' Dongshan said: 'Why doesn't the monk ask him?' Liangjia said: 'I am asking now.' Dongshan said: 'What is the intention?' Liangjia did not answer. After Liangjia passed away, Ren heard that Daan (monk's name) was instructing the assembly, saying 'Having phrases and not having phrases is like a vine relying on a tree,' so he specially went into the mountains to visit him. He arrived just as Daan was plastering a wall. Ren then asked: 'I heard that you, venerable monk, said, "Having phrases and not having phrases is like a vine relying on a tree," is that so?' Daan said: 'Yes.' Ren asked: 'If the tree falls and the vine withers, where do the phrases go?' Daan put down the mud tray, laughed heartily, and returned to his abbot's chamber (monk's residence). Ren said: 'I traveled three thousand miles selling cloth, specifically for this matter, how can you, venerable monk, make fun of me like this?' Daan told the attendant to bring two hundred coins and give them to this senior monk (respectful term for a monk) to leave. Then he instructed: 'In the future, there will be a one-eyed dragon who will reveal this matter to you.' Later, Ren heard that Deqian (monk's name), who was blind in one eye, had appeared in the world, so he went directly to pay his respects. Deqian asked: 'Where do you come from?' Ren said: 'From Minzhong.' Deqian asked: 'Have you ever been to Dawei (mountain name)?' Ren said: 'I have.' Deqian asked: 'What words did you hear?' Ren recounted the previous conversation. Deqian said: 'Dawei can be said to have a correct beginning and a correct end, but unfortunately, he has not met a kindred spirit.' Ren then asked: 'If the tree falls and the vine withers, where do the phrases go?' Deqian said: 'It makes Dawei laugh even more.' Ren had a great enlightenment upon hearing these words, and then said: 'Dawei, it turns out, hides a knife in his smile!' (Tang Dynasty, 618-907)
【English Translation】 English version Water eating. Ren (monk's name) visited Dongshan (place name). He arrived just as Liangjia (monk's name) was attending the morning assembly. Ren raised a question: 'Words that have not yet been spoken, please, teacher, instruct and enlighten me.' Liangjia replied: 'Not agreeing, no one will be willing.' Ren asked: 'Can one still exert effort?' Liangjia said: 'Can you exert effort right now?' Ren said: 'If effort cannot be exerted, then there is nothing to conceal.' Later, Liangjia ascended the platform to preach: 'If you want to know this matter, you must be like a dead tree blooming, only then will you be in accord with it.' Ren asked: 'How can one ensure that everything is in accordance with the right time?' Dongshan said: 'Dharma brother, these are all matters on the periphery of merit. Fortunately, there is also merit without merit, why don't you ask about that?' Ren asked: 'Merit without merit, isn't that someone from over there?' Dongshan said: 'Many people will laugh at you for asking like that.' Ren said: 'In that case, it is far away.' Dongshan said: 'Far away, not far away, not not far away.' Ren asked: 'What is far away?' Dongshan said: 'Calling it someone from over there is not correct.' Ren asked: 'What is not far away?' Dongshan said: 'There is no place to distinguish.' Liangjia then asked: 'In the empty eon (Buddhist time concept, referring to an extremely long time) where there are no houses, where do people live?' Dongshan said: 'I don't know.' Liangjia asked: 'Do people have intentions?' Dongshan said: 'Why doesn't the monk ask him?' Liangjia said: 'I am asking now.' Dongshan said: 'What is the intention?' Liangjia did not answer. After Liangjia passed away, Ren heard that Daan (monk's name) was instructing the assembly, saying 'Having phrases and not having phrases is like a vine relying on a tree,' so he specially went into the mountains to visit him. He arrived just as Daan was plastering a wall. Ren then asked: 'I heard that you, venerable monk, said, "Having phrases and not having phrases is like a vine relying on a tree," is that so?' Daan said: 'Yes.' Ren asked: 'If the tree falls and the vine withers, where do the phrases go?' Daan put down the mud tray, laughed heartily, and returned to his abbot's chamber (monk's residence). Ren said: 'I traveled three thousand miles selling cloth, specifically for this matter, how can you, venerable monk, make fun of me like this?' Daan told the attendant to bring two hundred coins and give them to this senior monk (respectful term for a monk) to leave. Then he instructed: 'In the future, there will be a one-eyed dragon who will reveal this matter to you.' Later, Ren heard that Deqian (monk's name), who was blind in one eye, had appeared in the world, so he went directly to pay his respects. Deqian asked: 'Where do you come from?' Ren said: 'From Minzhong.' Deqian asked: 'Have you ever been to Dawei (mountain name)?' Ren said: 'I have.' Deqian asked: 'What words did you hear?' Ren recounted the previous conversation. Deqian said: 'Dawei can be said to have a correct beginning and a correct end, but unfortunately, he has not met a kindred spirit.' Ren then asked: 'If the tree falls and the vine withers, where do the phrases go?' Deqian said: 'It makes Dawei laugh even more.' Ren had a great enlightenment upon hearing these words, and then said: 'Dawei, it turns out, hides a knife in his smile!'
有刀。遙望禮拜悔過。到香嚴。嚴記。汝向去。倒屙三十年在。住疏山。果病吐。二十七年而愈。每於食后。抉口曰。三十年倒屙。尚欠三年在。
(辛未)智暉禪師住重云
智暉。咸秦高氏子。剃髮受具。得法本仁。師事十年。還洛。結茅中灘。號溫室院。日以施水給藥為事。人莫能淺深之。有癩比丘。求暉洗摩。暉為之無難色。俄有神光異香。忽失所在。開平五年。還圭峰。深入巖石。顧見磨衲數珠銅瓶㯶笠。藏石壁間。觸之即壞。斂目良久曰。此吾前身道具也。因就建寺。方剃草。有祥雲。出衆峰間。遂名重云。虎豹引去。又塞龍潭。龍亦移他處。
(壬申)如訥禪師住道場
如訥。湖州人。得法無學。乾化二年二月。剃草卓庵道場山。乘虎遊行。學徒四至。遂成禪苑。
(甲戌)投子山大同禪師入寂(翠微學法嗣)
大同。住投子。學者雲集。乾化四年四月六日。示微疾。大眾請醫。同曰。四大動作。聚散常程。汝等勿慮。吾自保矣。言訖。跏趺而寂。壽九十六。謚慈濟。
(乙亥)神晏禪師住鼓山
神晏。大梁李氏子。幼惡葷膻。樂聞鐘梵。年十二。時有白氣數道。騰于所居屋壁。晏題壁曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超
【現代漢語翻譯】 現代漢語譯本： 有僧人拿著刀，遙望禮拜，懺悔過錯。他去了香嚴寺。香嚴寺的僧人記住這件事。你往過去回想，倒垃圾（屙：排泄）三十年了，住在疏山。後來得了病，吐了，二十七年才好。每次吃完飯後，就摳自己的嘴巴說：『倒垃圾三十年，還欠三年呢。』
（辛未年（911年））智暉禪師住持重云寺
智暉禪師，是咸秦高氏的兒子。剃度受戒后，得到了本仁禪師的真傳。侍奉本仁禪師十年後，回到洛陽，結草廬于中灘，取名溫室院。每天以施捨水和藥物為事，人們無法測度他的深淺。有個長癩瘡的比丘，請求智暉禪師為他洗身按摩，智暉禪師毫不嫌棄地為他做。不久，出現神光異香，那比丘忽然不見了。開平五年（911年），智暉禪師回到圭峰，深入巖石中，看見磨損的衲衣、數珠、銅瓶和棕笠，藏在石壁間，一觸碰就壞了。他閉目良久，說：『這些是我前世的用具啊。』於是就在這裡建造寺廟。當他剛開始剃草時，有祥雲從眾峰間涌出，因此命名為重云寺。老虎和豹子自行離去，他又堵塞了龍潭，龍也移到其他地方去了。
（壬申年（912年））如訥禪師住持道場
如訥禪師，是湖州人，得到了無學禪師的真傳。乾化二年（912年）二月，他剃草搭建茅庵于道場山。他騎著老虎出行，學徒從四面八方趕來，於是這裡就成了禪苑。
（甲戌年（914年））投子山大同禪師圓寂（翠微禪師的法嗣）
大同禪師，住持投子山，前來求學的僧人雲集。乾化四年（914年）四月六日，他略微示現疾病。大眾請醫生來診治，大同禪師說：『四大（地、水、火、風）的運作，聚散是常理，你們不必擔憂，我自己會保重。』說完，就結跏趺坐而圓寂了，享年九十六歲，謚號為慈濟。
（乙亥年（915年））神晏禪師住持鼓山
神晏禪師，是大梁李氏的兒子。從小厭惡葷腥，喜歡聽鐘聲和梵唄。十二歲時，有幾道白氣，出現在他所居住的屋壁上。神晏禪師在墻壁上題詩說：『白道從此迅速改變方向，不要再來顯現作怪異不祥。一定要祛除邪行迴歸真見，必定能夠超脫生死輪迴。』
【English Translation】 English version: There was a monk with a knife, looking afar, bowing and repenting his faults. He went to Xiangyan Monastery (香嚴寺). The monks of Xiangyan Monastery (香嚴寺) remembered this. 'You look back, you've been dumping garbage (屙: excreting) for thirty years, living in Shushan (疏山).' Later, he got sick and vomited, and it took twenty-seven years to recover. Every time after eating, he would pick at his mouth and say, 'Thirty years of dumping garbage, still owe three years.'
(Xinwei Year (911 AD)) Zen Master Zhihui (智暉) resided at Chongyun Monastery (重云寺)
Zen Master Zhihui (智暉) was the son of the Gao family of Xianqin (咸秦). After being tonsured and receiving the precepts, he received the true transmission from Zen Master Benren (本仁). After serving Zen Master Benren (本仁) for ten years, he returned to Luoyang (洛陽) and built a thatched hut in Zhongtan (中灘), named Wenshi Courtyard (溫室院). Every day he devoted himself to giving water and medicine, and people could not fathom his depth. There was a leperous Bhikkhu (比丘) who asked Zen Master Zhihui (智暉) to wash and massage him, and Zen Master Zhihui (智暉) did so without any aversion. Soon, divine light and strange fragrance appeared, and the Bhikkhu (比丘) suddenly disappeared. In the fifth year of Kaiping (開平) (911 AD), Zen Master Zhihui (智暉) returned to Guifeng (圭峰), went deep into the rocks, and saw worn-out kasaya (衲衣), prayer beads, copper bottles, and palm-fiber rain hats hidden in the stone wall, which would break upon touching. He closed his eyes for a long time and said, 'These are my tools from my previous life.' So he built a temple here. When he just started cutting grass, auspicious clouds emerged from among the peaks, hence the name Chongyun Monastery (重云寺). Tigers and leopards left on their own, and he also blocked the Dragon Pool (龍潭), so the dragon moved elsewhere.
(Renshen Year (912 AD)) Zen Master Runa (如訥) resided at Daocheng (道場)
Zen Master Runa (如訥) was from Huzhou (湖州) and received the true transmission from Zen Master Wuxue (無學). In the second month of Qianhua (乾化) second year (912 AD), he cut grass and built a thatched hut on Daocheng Mountain (道場山). He rode a tiger to travel, and disciples came from all directions, so this place became a Zen forest.
(Jiaxu Year (914 AD)) Zen Master Datong (大同) of Touzi Mountain (投子山) passed away (Dharma heir of Zen Master Cuiwei (翠微))
Zen Master Datong (大同) resided at Touzi Mountain (投子山), and monks came to study in droves. On the sixth day of the fourth month of the fourth year of Qianhua (乾化) (914 AD), he showed a slight illness. The assembly asked a doctor to come and treat him, but Zen Master Datong (大同) said, 'The operation of the four elements (四大) (earth, water, fire, and wind), gathering and dispersing are normal. You don't need to worry, I will take care of myself.' After speaking, he sat in the lotus position and passed away, at the age of ninety-six, with the posthumous title of Ciji (慈濟).
(Yihai Year (915 AD)) Zen Master Shenyan (神晏) resided at Gushan (鼓山)
Zen Master Shenyan (神晏) was the son of the Li family of Daliang (大梁). From a young age, he disliked meat and fish and loved to hear the sound of bells and chanting. At the age of twelve, several streaks of white air appeared on the walls of his residence. Zen Master Shenyan (神晏) wrote a poem on the wall, saying, 'The white path should quickly change direction from now on, do not come to manifest as strange and ominous. One must eliminate evil practices and return to true vision, and one will surely be able to transcend the cycle of birth and death.'
凡入聖鄉。題罷。氣即滅。年十六。夢梵僧告曰。出家時至矣。遂披削受具。謂同學曰。古德云。白四羯磨后全體戒定慧。豈準繩而可拘也。於是杖錫。遍扣禪。關參義存。存知其緣熟。忽起搊住曰。是甚麼。晏釋然了悟。亦忘其了心。惟舉手搖曳而已。存曰。子作道理耶。曰何道理之有。存深肯之。后赴閩王請。存門送。回至法堂。乃曰。一隻聖箭。直射九重城裡去也。孚上座曰。是伊未在。曰渠是徹底人。曰若不信。待某甲去勘過。遂趁。至中路問。師兄向甚處去。曰九重城裡去。曰忽遇三軍圍繞時如何。曰他家自有通霄路。曰恁么則離宮失殿去也。曰何處不稱尊。孚拂袖便回。存問如何。曰好只聖箭。中路折卻了也。遂舉前話。存曰。奴渠語在。曰這老凍膿。猶有鄉情在。乙亥住鼓山。有偈曰。直下猶難會。尋言轉更賒。若論佛與祖。特地隔天涯。因舉問僧汝作么生會。僧無語。退謂侍者曰。某甲不會。請代一轉語。曰和尚與么道。猶隔天涯在。僧舉似晏。晏喚侍者問。汝為這僧代語是否。曰是。晏便打。趁出院○獻蘊。參師䖍。問如何用心。得齊于諸聖。䖍仰面良久曰。會么。曰不會。曰去無子用心處。蘊乃契悟。更不他游。遂作園頭。出世黃岳蘭若。遷夾山。僧問。月生雲際時如何。曰三個孩兒抱華鼓。好
【現代漢語翻譯】 現代漢語譯本： 凡是進入聖鄉（指證悟的境界）的人，在題寫完畢（指完成證悟的表達）之後，氣息也就隨之消滅（指不再執著於世俗的生命）。（慧）晏十六歲時，夢見一位梵僧告訴他說：『你出家的時機到了。』於是剃度受戒。他對同學說：『古德說，經過白四羯磨（受戒的儀式）后，才能獲得全體的戒、定、慧。難道（證悟）是可以用準繩來約束的嗎？』於是拄著錫杖，遍訪禪關，參拜義存（雲門文偃禪師的法嗣）。義存知道他的機緣成熟，忽然起身抓住他說：『這是什麼？』晏豁然開悟，也忘記了開悟的心，只是舉手搖動而已。義存說：『你是在作道理嗎？』晏說：『有什麼道理可言？』義存深深地認可了他。後來應閩王的邀請，義存送他出門，回到法堂后，便說：『一支聖箭，直射九重城裡去了。』孚上座說：『是他還沒有到（九重城）。』義存說：『他是徹底的人。』孚說：『如果不相信，等我前去勘驗一番。』於是追趕上去，到半路問：『師兄要到哪裡去？』晏說：『到九重城裡去。』孚說：『如果遇到三軍包圍時怎麼辦？』晏說：『他家自有通霄路。』孚說：『這樣就是離宮失殿了。』晏說：『哪裡不稱尊？』孚拂袖便回。義存問他怎麼樣了，孚說：『好一支聖箭，中路折斷了。』於是舉起之前的話。義存說：『奴才的話還在。』孚說：『這老凍膿，還有鄉情在。』乙亥年（975年）住持鼓山。有偈語說：『直下（當下）猶難會，尋言轉更賒（遠）。若論佛與祖，特地隔天涯。』因為舉起（這首偈語）問僧人：『你作么生會（怎麼理解）？』僧人無語。退下後對侍者說：『我不會，請你代我說一句。』侍者說：『和尚這樣說，還是隔著天涯。』僧人把（侍者的話）告訴晏，晏叫來侍者問：『你為這個僧人代語了嗎？』（侍者）說是。晏便打了他，趕出院門。獻蘊，參拜師䖍（仰山慧寂禪師的弟子），問：『如何用心，才能與諸聖齊等？』䖍仰面良久說：『會么？』（獻蘊）說：『不會。』䖍說：『去無子用心處（離開你用心的地方）。』獻蘊於是契悟，不再四處遊歷，於是做了園頭。出世住持黃岳蘭若，后遷往夾山。僧人問：『月生雲際時如何？』（晏）說：『三個孩兒抱華鼓，好（好）。』
【English Translation】 English version: Whoever enters the sacred land (referring to the state of enlightenment), their breath ceases upon finishing the inscription (referring to completing the expression of enlightenment) (meaning they no longer cling to worldly life). When (Hui) Yan was sixteen, he dreamed of a Brahmin monk who told him, 'The time for you to leave home has come.' So he shaved his head and received the precepts. He said to his fellow students, 'The ancients said that after the white four karmas (the ceremony of receiving precepts), one obtains the complete precepts, samadhi, and wisdom. Can enlightenment be constrained by a plumb line?' Thereupon, he carried his staff and visited Zen monasteries everywhere, paying respects to Yicun (a Dharma heir of Zen Master Yunmen Wenyan). Yicun knew that his opportunity had ripened, and suddenly stood up, grabbed him, and said, 'What is this?' Yan suddenly awakened, forgetting even the mind that awakened, only raising his hand and shaking it. Yicun said, 'Are you making a doctrine?' Yan said, 'What doctrine is there to speak of?' Yicun deeply acknowledged him. Later, in response to an invitation from the King of Min, Yicun saw him off and, returning to the Dharma hall, said, 'A sacred arrow has shot straight into the ninefold city.' The Venerable Fu said, 'He has not yet arrived (at the ninefold city).' Yicun said, 'He is a thorough person.' Fu said, 'If you don't believe me, I will go and examine him.' So he chased after him and, halfway there, asked, 'Where are you going, brother?' Yan said, 'To the ninefold city.' Fu said, 'What if you encounter the encirclement of three armies?' Yan said, 'His family has its own road to the sky.' Fu said, 'In that case, you will be leaving the palace and losing the hall.' Yan said, 'Where is there no honor?' Fu flicked his sleeve and returned. Yicun asked him how it went, and Fu said, 'A good sacred arrow, broken in the middle of the road.' Then he brought up the previous words. Yicun said, 'The servant's words are still there.' Fu said, 'This old frozen pus still has hometown feelings.' In the year Yihai (975 AD), he resided at Gushan. There is a verse that says, 'Directly understanding is still difficult, seeking words only leads further astray. If discussing Buddha and ancestors, they are especially separated by the horizon.' Because he raised (this verse) and asked the monk, 'How do you understand it?' The monk was silent. After retreating, he said to the attendant, 'I don't understand, please say a word for me.' The attendant said, 'The abbot says it like that, still separated by the horizon.' The monk told (the attendant's words) to Yan, and Yan called the attendant and asked, 'Did you speak for this monk?' (The attendant) said yes. Yan then hit him and chased him out of the monastery. Xianyun, paid respects to Shiqian (a disciple of Yangshan Huiji), and asked, 'How should one use the mind to be equal to all the sages?' Qian looked up for a long time and said, 'Do you understand?' (Xianyun) said, 'I don't understand.' Qian said, 'Go where there is no place for you to use your mind (leave the place where you use your mind).' Xianyun then awakened and no longer traveled around, so he became a gardener. He came forth to reside at Huangyue Lanruo, and later moved to Jiashan. A monk asked, 'What about when the moon rises in the clouds?' (Yan) said, 'Three children holding flower drums, good (good).'
大哥。莫來攔我毬門路。凡蘊應機多雲好大哥。時稱大哥和尚。
○慧颙禪師開法南院
慧颙。住南院。亦曰寶應。上堂。赤肉團上。壁立千仞。僧問。赤肉團上。壁立千仞。豈不是和尚道。曰是。僧便掀倒禪床。颙曰。這瞎漢亂做。僧擬議。颙便打趁出。問僧。近離甚處。曰襄州。曰來作甚麼。曰特來禮拜和尚。曰恰值寶應老不在。僧便喝。颙曰。向汝道不在。又喝作甚麼。僧又喝。颙便打。僧禮拜。颙曰。這棒本是汝打我。我且打汝。要此話大行。瞎漢參堂去。又問僧。近離甚處。曰襄州。曰是甚麼物恁么來。曰和尚試道看。曰適來禮拜底。曰錯。曰禮拜底錯個甚麼。曰再犯不容。曰三十年弄馬騎。今日被驢撲。僧問。從上諸聖向甚處去。曰不入天堂。則入地獄。曰和尚又作么生。曰還知寶應老漢落處么。僧擬議。颙打一拂子曰。你還知吃拂子底么。曰不會。曰正令卻是你行。又打一拂子。問古殿重興時如何。曰明堂瓦插檐。曰與么則莊嚴畢備也。曰斬草蛇頭落。問如何是佛法大意。曰無量大病源。曰請師醫。曰世醫拱手。問匹馬單槍來時如何。曰且待我斫棒。問如何是無相涅槃。曰前三點后三點。曰無相涅槃。請師證照。曰三點前三點后。問凡聖同居時如何。曰兩個貓兒一個獰。問如何是無縫塔。
【現代漢語翻譯】 現代漢語譯本： 大哥，不要來阻攔我進球的道路。凡是蘊含機宜的，都說『好大哥』。當時人們稱（莫來攔我毬門路）為大哥和尚。
○慧颙禪師在南院開法
慧颙禪師，住在南院，也叫寶應。上堂說法時說：『在赤肉團上，壁立千仞。』有僧人問：『在赤肉團上，壁立千仞，難道不是和尚您說的嗎？』慧颙禪師說：『是。』僧人便掀翻了禪床。慧颙禪師說：『你這瞎漢胡作非爲！』僧人剛要說話，慧颙禪師便打他，把他趕了出去。慧颙禪師問一個僧人：『你最近從哪裡來？』僧人說：『襄州。』慧颙禪師說：『來做什麼？』僧人說：『特來禮拜和尚您。』慧颙禪師說：『恰好寶應老和尚不在。』僧人便大喝一聲。慧颙禪師說：『我已經告訴你我不在，你又喝什麼？』僧人又喝了一聲，慧颙禪師便打他。僧人禮拜。慧颙禪師說：『這棒本來是你打我的，我先打你，要讓這句話廣為流傳。瞎漢，去參堂吧！』又問一個僧人：『你最近從哪裡來？』僧人說：『襄州。』慧颙禪師說：『是什麼東西這樣來的？』僧人說：『和尚您試著說看。』慧颙禪師說：『剛才禮拜的那個人。』僧人說：『錯了。』慧颙禪師說：『禮拜的那個人錯在哪裡？』慧颙禪師說：『再犯就不容情了。』僧人說：『三十年弄馬騎，今天卻被驢撲倒。』僧人問：『從前的諸位聖賢到哪裡去了？』慧颙禪師說：『不入天堂，就入地獄。』僧人說：『和尚您又怎麼樣呢？』慧颙禪師說：『還知道寶應老漢的落腳處嗎？』僧人剛要說話，慧颙禪師用拂塵打了一下，說：『你還知道吃拂塵的嗎？』僧人說：『不知道。』慧颙禪師說：『正令卻是你來執行。』又打了一下拂塵。問：『古殿重興時會怎麼樣？』慧颙禪師說：『明堂瓦插檐。』僧人說：『這樣就莊嚴完備了。』慧颙禪師說：『斬草蛇頭落。』問：『如何是佛法大意？』慧颙禪師說：『無量大病源。』僧人說：『請師父醫治。』慧颙禪師說：『世間醫生拱手無策。』問：『匹馬單槍來時會怎麼樣？』慧颙禪師說：『且等我砍你的棍子。』問：『如何是無相涅槃？』慧颙禪師說：『前三點后三點。』僧人說：『無相涅槃，請師父證明。』慧颙禪師說：『三點前三點后。』問：『凡聖同居時會怎麼樣？』慧颙禪師說：『兩個貓兒一個獰。』問：『如何是無縫塔？』
【English Translation】 English version: Elder Brother, do not block my path to the ball gate. All that contains opportunity is often called 'Good Elder Brother.' At that time, he was called Elder Brother Monk.
○ Chan Master Huiyong Opens Dharma at Nanyuan
Huiyong (慧颙), resided at Nanyuan (南院), also known as Baoying (寶應). During an assembly, he said, 'On the red flesh mass, a thousand-仞 (rèn, ancient Chinese unit of length) wall stands.' A monk asked, 'On the red flesh mass, a thousand-仞 wall stands, isn't that what the master is saying?' Huiyong (慧颙) said, 'Yes.' The monk then overturned the Zen bed. Huiyong (慧颙) said, 'This blind man is acting recklessly!' As the monk was about to speak, Huiyong (慧颙) struck him and chased him out. Huiyong (慧颙) asked a monk, 'Where have you come from recently?' The monk said, 'Xiangzhou (襄州).' Huiyong (慧颙) said, 'What have you come to do?' The monk said, 'Specifically to pay respects to the master.' Huiyong (慧颙) said, 'It just so happens that old Baoying (寶應) is not here.' The monk then shouted. Huiyong (慧颙) said, 'I already told you I'm not here, why are you shouting again?' The monk shouted again, and Huiyong (慧颙) struck him. The monk prostrated. Huiyong (慧颙) said, 'This staff was originally for you to hit me, but I'll hit you first, so that this saying will spread widely. Blind man, go to the meditation hall!' He then asked another monk, 'Where have you come from recently?' The monk said, 'Xiangzhou (襄州).' Huiyong (慧颙) said, 'What thing has come like this?' The monk said, 'Master, try to say it.' Huiyong (慧颙) said, 'The one who just prostrated.' The monk said, 'Wrong.' Huiyong (慧颙) said, 'What is wrong with the one who prostrated?' Huiyong (慧颙) said, 'No further offenses will be tolerated.' The monk said, 'For thirty years, I've been riding horses, but today I'm knocked down by a donkey.' A monk asked, 'Where have all the past sages gone?' Huiyong (慧颙) said, 'If they don't enter heaven, then they enter hell.' The monk said, 'What about the master?' Huiyong (慧颙) said, 'Do you know where old Baoying (寶應) has ended up?' As the monk was about to speak, Huiyong (慧颙) struck him with a whisk, saying, 'Do you know what it's like to be struck by a whisk?' The monk said, 'I don't know.' Huiyong (慧颙) said, 'Yet you are the one to carry out the proper order.' He then struck him again with the whisk. He asked, 'What will it be like when the ancient hall is rebuilt?' Huiyong (慧颙) said, 'Bright hall tiles inserted into the eaves.' The monk said, 'In that case, it will be fully adorned.' Huiyong (慧颙) said, 'Cut the snake's head off and it falls.' He asked, 'What is the great meaning of the Buddha Dharma?' Huiyong (慧颙) said, 'A source of immeasurable great illnesses.' The monk said, 'Please, master, heal them.' Huiyong (慧颙) said, 'Worldly doctors are helpless.' He asked, 'What will it be like when one comes with a single horse and spear?' Huiyong (慧颙) said, 'Wait for me to chop your staff.' He asked, 'What is formless Nirvana (涅槃)?' Huiyong (慧颙) said, 'Three dots before, three dots after.' The monk said, 'Formless Nirvana (涅槃), please master, certify it.' Huiyong (慧颙) said, 'Three dots before, three dots after.' He asked, 'What will it be like when the mundane and the sacred dwell together?' Huiyong (慧颙) said, 'Two cats, one fierce.' He asked, 'What is a seamless pagoda?'
曰八花九裂。曰如何是塔中人。曰頭不梳。面不洗。問祖意教意。是同是別。曰王尚書李僕射。曰意旨如何。曰牛頭南。馬頭北。問如何是祖師西來意。曰五男二女。問擬伸一問。師意如何。曰是何公案。曰喏。曰放汝三十棒。颙問僧。近離甚處。曰龍興。曰發足莫過葉縣也無。僧便喝。颙曰。好好問你。又惡發作么。曰喚作惡發即不得。颙卻喝曰。你既惡發。我也惡發。近前來。我也沒量罪過。你也沒量罪過。瞎漢參堂去。思明和尚未住西院時。到參禮拜了曰。無可人事。從許州來。收得江西剃刀一柄。獻和尚。颙曰。汝從許州來。為甚卻收得江西剃刀。明把颙手掏一掏。颙曰。侍者收取。明以衣袖拂一拂。便行。颙曰。阿剌剌。阿剌剌。問僧近離甚處。曰長水。曰東流西流。曰總不恁么。曰作么生。僧珍重。颙便打。僧參。颙舉拂子。僧曰。今日敗缺。颙放下拂子。僧曰。猶有這個在。颙便打。問龍躍江湖時如何。曰瞥嗔瞥喜。曰傾湫倒岳時如何。曰老鴉沒嘴。
(丙子)布袋和尚示寂(彌勒化身)
貞明二年三月。布袋和尚將示寂。端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢。乃安然而化。其後復現他州。亦負布袋。
(戊寅)龍湖普聞禪師示寂(石霜
【現代漢語翻譯】 現代漢語譯本： 說八花九裂。問：『如何是塔中人？』答：『頭不梳，面不洗。』問：『祖意（禪宗的宗旨）和教意（佛教的教義）是相同還是不同？』答：『王尚書和李僕射（都是當時有權勢的人物，這裡用作比喻）。』問：『意旨如何？』答：『牛頭向南，馬頭向北（比喻方向相反，各不相干）。』問：『如何是祖師（指達摩）西來意？』答：『五男二女（沒有實際意義，表示不可思議）。』問：『擬伸一問，師意如何？』答：『是何公案（指什麼問題）？』問：『喏（表示應答）。』答：『放汝三十棒（打你三十下）。』 颙（禪師的名字）問僧人：『最近從哪裡來？』答：『龍興（寺廟的名字）。』問：『出發時沒經過葉縣嗎？』僧人便喝（表示不滿）。颙說：『好好地問你，又發什麼脾氣？』答：『說發脾氣就不對了。』颙卻喝道：『你既然發脾氣，我也發脾氣。近前來，我也沒有衡量罪過，你也沒有衡量罪過。瞎漢參堂去（諷刺其不明事理）。』 思明和尚還沒住持西院時，來參拜，說道：『無可人事（沒有什麼可說的）。從許州來，收得江西剃刀一柄，獻給和尚。』颙說：『你從許州來，為什麼卻收得江西剃刀？』思明把颙的手掏一掏。颙說：『侍者收取。』思明用衣袖拂一拂，便走了。颙說：『阿剌剌，阿剌剌（表示驚歎）。』問僧人最近從哪裡來，答：『長水（地名）。』問：『東流西流？』答：『總不恁么（總不是這樣）。』問：『作么生（那又怎樣）？』僧人珍重（告辭）。颙便打。 僧人蔘拜。颙舉起拂子（禪宗常用的法器）。僧人說：『今日敗缺（今天露怯了）。』颙放下拂子。僧人說：『猶有這個在（還有這個）。』颙便打。問：『龍躍江湖時如何？』答：『瞥嗔瞥喜（忽而生氣，忽而高興）。』問：『傾湫倒岳時如何？』答：『老鴉沒嘴（比喻無話可說）。』
（丙子年）布袋和尚示寂（彌勒（未來佛）化身）
貞明二年（916年）三月，布袋和尚將要示寂，端坐在磐石上，而說偈語道：『彌勒真彌勒，分身千百億。時時示時人，時人自不識。』偈語說完，就安然而化。其後又出現在其他州，也揹著布袋。
（戊寅年）龍湖普聞禪師示寂（石霜（寺廟名））
【English Translation】 English version: He said, 'Eight flowers and nine cracks.' Asked, 'What is the person in the pagoda?' Answered, 'Hair uncombed, face unwashed.' Asked, 'Are the ancestral intent (the purpose of Zen Buddhism) and the doctrinal intent (the teachings of Buddhism) the same or different?' Answered, 'Minister Wang and Vice Minister Li (both powerful figures at the time, used here as a metaphor).' Asked, 'What is the meaning?' Answered, 'The cow's head faces south, the horse's head faces north (metaphor for opposite directions, unrelated to each other).' Asked, 'What is the meaning of the Patriarch (referring to Bodhidharma) coming from the West?' Answered, 'Five sons and two daughters (no actual meaning, expressing the inconceivable).' Asked, 'If I intend to ask a question, what is the master's intention?' Answered, 'What is the koan (referring to what question)?' Asked, 'Yes (indicating agreement).' Answered, 'Give you thirty blows (beat you thirty times).' Yong (name of a Zen master) asked a monk, 'Where did you come from recently?' Answered, 'Longxing (name of a temple).' Asked, 'Didn't you pass through Ye County when you set off?' The monk then shouted (expressing dissatisfaction). Yong said, 'I'm asking you nicely, why are you getting angry?' Answered, 'It's not right to say I'm getting angry.' Yong shouted back, 'Since you're getting angry, I'm also getting angry. Come closer, I haven't measured the offense, and you haven't measured the offense. Blind man, go to the hall (satirizing his ignorance).' When Siming, the monk, had not yet resided in the West Courtyard, he came to pay respects and said, 'Nothing to report (nothing to say). I came from Xuzhou and obtained a Jiangxi razor, which I offer to the monk.' Yong said, 'You came from Xuzhou, why did you obtain a Jiangxi razor?' Siming poked Yong's hand. Yong said, 'Attendant, take it.' Siming brushed it with his sleeve and left. Yong said, 'A-la-la, a-la-la (expressing exclamation).' Asked a monk where he had come from recently, answered, 'Changshui (place name).' Asked, 'East flowing, west flowing?' Answered, 'Not like that at all (not like that at all).' Asked, 'What to do (then what)?' The monk cherished (said goodbye). Yong then hit him. The monk paid respects. Yong raised the whisk (a common tool used in Zen Buddhism). The monk said, 'Today is a failure (today I've shown weakness).' Yong put down the whisk. The monk said, 'There's still this (there's still this).' Yong then hit him. Asked, 'What is it like when the dragon leaps into the rivers and lakes?' Answered, 'Suddenly angry, suddenly happy (suddenly angry, suddenly happy).' Asked, 'What is it like when the pool is overturned and the mountain collapses?' Answered, 'The crow has no mouth (metaphor for having nothing to say).'
(Bingzi year) The Cloth Bag Monk passed away (incarnation of Maitreya (future Buddha))
In the third month of Zhenming 2nd year (916 AD), the Cloth Bag Monk was about to pass away, sitting upright on a rock, and said a verse: 'Maitreya, true Maitreya, dividing his body into hundreds of billions. Constantly showing himself to people, but people do not recognize him.' After the verse was finished, he passed away peacefully. Later, he appeared in other states, also carrying a cloth bag.
(Wuyin year) Zen Master Puwen of Longhu passed away (Shishuang (name of a temple))
諸法嗣)
普聞。住龍湖。梁貞明四年。一日集眾僧曰。吾將他適。院事付聰教二禪人。乃說偈曰。我逃世難來出家。宗師指示個歇處。住山聚眾三十年。對人不欲輕分付。今日分明說似君。我斂目時齊聽取。寺眾堅請住世。聞曰。汝等豈不知達磨只履西歸普化全身脫去之旨耶。何以去來生滅視吾也。既而跨虎。凌晨抵信州應供。供罷。至開元寺。龍湖僧追至。聞祝曰。吾不復歸山中。已有聰禪師矣。敕謚圓覺○從展。福州陳氏子。年十五禮義存。為受業師。十八受具遊方。后歸雪峰。執侍一日。存忽召曰。還會么。展欲近前。存以杖拄之。展當下知歸。嘗以古今方便詢長慶。一日慶謂展曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。曰作么生是如來語。曰聾人爭得聞。曰情知和尚向第二頭道。曰汝又作么生。曰喫茶去。因舉盤山道光境俱亡復是何物。洞山道光境未亡復是何物。展曰。據此二尊宿商量。猶未得剿絕。乃問慶。如今作么生道得剿絕。慶良久。展曰。情知和尚向鬼窟里作活計慶卻問。作么生。曰兩手扶藜水過膝。雪峰上堂云。諸上座望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。展舉問鵝湖。僧堂前相見即且置。祇如望州亭烏石嶺。甚麼處相見。
湖驟步歸方丈。展低頭入僧堂。貞明四年。漳州刺史王公創保福禮苑。請展居之。上堂。塵劫來事。祇在如今。還會么。然佛法付囑國王大臣郡守。昔同佛會。今方如是。若是福祿榮貴。則且不論。祇如當時受佛付囑底事。還記得么。若識得。便與千聖齊肩。儻未識得。直須諦信此事。不從人得。自己亦非。言多去道轉遠。直道言語道斷。心行處滅。猶未是在。久立珍重。一日問僧。殿里是甚佛。曰和尚定當看。曰釋迦。僧曰。莫瞞人好。曰卻是你瞞我。又問僧。名什麼。曰咸澤。曰或遇枯涸時如何。曰誰是枯涸者。曰我。曰和尚莫瞞人好。曰卻是你瞞我。又問僧。作甚業。吃得恁么大。曰和尚也不少。展作蹲身勢。僧曰。和尚莫瞞人好。曰卻是你瞞我。又問浴主。浴鍋闊多少。曰和尚量看。展作量勢。主曰。和尚莫瞞人好。曰卻是你瞞我。諸方謂之保福四瞞人。
(庚辰)桂琛禪師住地藏
桂琛。常州李氏子。為兒童時。日一素食。出言有異。既冠。披削登戒。學毗尼。一日為眾宣戒本布薩已。乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。於是辭師。訪南宗。初謁云居雪峰。不大發明。后參師備。言下大悟。時與慧球齊名。號二大士。琛能秘重大法。痛自韜晦。叢林共指為雪峰法道所
【現代漢語翻譯】 現代漢語譯本 保福禪師（法號：展）隨即步行返回方丈室。之後又低頭走入僧堂。貞明四年（918年），漳州刺史王公建立保福禮苑，邀請展禪師前去主持。展禪師上堂說法：『塵劫以來的事情，就在當下。你們能領會嗎？然而佛法是付囑給國王、大臣、郡守的。過去他們與佛同會，如今也是如此。如果是爲了福祿榮華富貴，那就暫且不論。只是說當時接受佛陀付囑的事情，你們還記得嗎？如果認識到了，便能與千聖並肩。如果還不認識，就必須深信此事，不能從他人處獲得，自己也不是。說得越多，離道越遠。直接說就是言語道斷，心行處滅，即使這樣也還不是真正的道。』說完，站立良久，珍重告別。 有一天，展禪師問僧人：『殿里供奉的是什麼佛？』僧人回答：『和尚您自己應當去看。』展禪師說：『是釋迦牟尼佛（Sakyamuni Buddha）。』僧人說：『最好不要欺騙人。』展禪師說：『卻是你欺騙了我。』又問僧人：『你叫什麼名字？』僧人回答：『咸澤。』展禪師說：『如果遇到枯涸的時候怎麼辦？』僧人說：『誰是枯涸者？』展禪師說：『我。』僧人說：『和尚最好不要欺騙人。』展禪師說：『卻是你欺騙了我。』又問僧人：『你做什麼行業，吃得這麼胖？』僧人回答：『和尚您也不少。』展禪師做出蹲身的姿勢。僧人說：『和尚最好不要欺騙人。』展禪師說：『卻是你欺騙了我。』又問澡堂的負責人：『浴鍋有多寬？』負責人回答：『和尚您自己量量看。』展禪師做出量度的姿勢。負責人說：『和尚最好不要欺騙人。』展禪師說：『卻是你欺騙了我。』因此，各方都稱他為保福四瞞人。
（庚辰年）桂琛禪師住持地藏寺
桂琛禪師，是常州李家的兒子。小時候，每天只吃素食，說出的話與衆不同。成年後，剃髮出家受戒，學習毗尼（Vinaya，戒律）。有一天，他為大眾宣講戒本布薩完畢后，說道：『持戒只是約束身體而已，不是真正的解脫。依照文字來解釋，怎麼能啓發聖智呢？』於是辭別師父，尋訪南宗。最初拜訪云居雪峰禪師，沒有得到大的啓發。後來參拜師備禪師，在言語下大悟。當時與慧球禪師齊名，號稱二大士。桂琛禪師能夠秘密地傳承大法，極力地韜光養晦。叢林中都認為他繼承了雪峰禪師的法脈。
【English Translation】 English version Chan Master Bao Fu (Dharma name: Zhan) immediately walked back to his abbot's room. Then he lowered his head and entered the monks' hall. In the fourth year of Zhenming (918 AD), Wang Gong, the prefect of Zhangzhou, founded the Baofu Liyuan Monastery and invited Chan Master Zhan to preside over it. Chan Master Zhan ascended the hall and said: 'The events of countless kalpas are right here and now. Can you understand? However, the Buddha-dharma is entrusted to kings, ministers, and prefects. In the past, they were in the same assembly as the Buddha, and so it is now. If it is for blessings, wealth, glory, and honor, then let's not discuss it for now. I'm just saying, do you remember the matter of receiving the Buddha's entrustment back then? If you recognize it, you can stand shoulder to shoulder with the thousand sages. If you don't recognize it yet, you must deeply believe in this matter, which cannot be obtained from others, nor is it yourself.' The more you say, the further you are from the Way. To put it directly, it is the cessation of words and the extinction of mental activity, but even that is not the true Way.' After speaking, he stood for a long time and bid farewell with respect.
One day, Chan Master Zhan asked a monk: 'What Buddha is enshrined in the hall?' The monk replied: 'Venerable, you should see for yourself.' Chan Master Zhan said: 'It is Sakyamuni Buddha (釋迦牟尼佛).' The monk said: 'It's best not to deceive people.' Chan Master Zhan said: 'But you are deceiving me.' He then asked a monk: 'What is your name?' The monk replied: 'Xianze.' Chan Master Zhan said: 'What if you encounter a time of dryness and depletion?' The monk said: 'Who is the one who is dry and depleted?' Chan Master Zhan said: 'I am.' The monk said: 'Venerable, it's best not to deceive people.' Chan Master Zhan said: 'But you are deceiving me.' He then asked a monk: 'What kind of work do you do that you eat so much?' The monk replied: 'Venerable, you don't eat less either.' Chan Master Zhan made a squatting gesture. The monk said: 'Venerable, it's best not to deceive people.' Chan Master Zhan said: 'But you are deceiving me.' He then asked the bathhouse manager: 'How wide is the bathing pot?' The manager replied: 'Venerable, you measure it yourself.' Chan Master Zhan made a measuring gesture. The manager said: 'Venerable, it's best not to deceive people.' Chan Master Zhan said: 'But you are deceiving me.' Therefore, all directions called him the Four Deceivers of Baofu.
(Gengchen year) Chan Master Guichen resided at Dizang Temple
Chan Master Guichen was the son of the Li family of Changzhou. As a child, he ate only vegetarian food once a day, and his words were different from others. After adulthood, he shaved his head and became a monk, receiving the precepts and studying the Vinaya (毗尼, precepts). One day, after he finished reciting the precepts for the assembly, he said: 'Upholding the precepts only restrains the body, it is not true liberation. How can interpreting according to the text inspire holy wisdom?' Therefore, he bid farewell to his teacher and sought out the Southern School. He first visited Chan Master Yunju Xuefeng, but did not receive great enlightenment. Later, he visited Chan Master Shibei and had a great awakening upon hearing his words. At that time, he was as famous as Chan Master Huiqiu and was known as one of the two great scholars. Chan Master Guichen was able to secretly transmit the great Dharma and diligently concealed his talents. The monastic community all believed that he inherited the Dharma lineage of Chan Master Xuefeng.
寄。漳州牧王公。請住城西石山地藏。后遷止羅漢。破垣敗簀。人不堪其憂。非忘身為法者不至。因插田次。見僧。乃問。從甚處來。曰南州。曰彼中佛法如何。曰商量浩浩地。曰爭如我這裡種田博飯吃。曰爭柰三界何。曰喚甚麼作三界。上堂。宗門玄妙。為當祇恁么。也更別有奇特。若別有奇特。汝且舉將來看。若無不可。將兩個字。便當卻宗乘也。兩個字謂宗乘教乘也。汝才道著宗乘。便是宗乘。道著教乘。便是教乘。禪德。佛法宗乘。元來繇汝口裡。安立名字。作取說取。便是也。斯須向這裡。說平說實。說圓說常。禪德。汝喚甚麼作平實。把甚麼作圓常。傍家行腳。理須甄別。莫相埋沒。得些子聲色名字。貯在心頭。道我會解。善能揀辨。且會個甚麼。揀個甚麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作么生記持揀辨。風吹松樹。也是聲。蝦蟆老鴉叫。也是聲。何不那裡聽取揀擇去。若那裡有個意度模樣祇如老師口裡。又有多少意度。與上座莫錯。即今聲色摐摐地。為當相及不相及。若相及。即汝靈性金剛秘密。應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。因緣即塞卻汝。幻妄走殺汝。聲色體爾不可容也。若不相及。又甚麼處得聲色來。會么。相及不相及。試裁辨看。保福僧到
【現代漢語翻譯】 現代漢語譯本：
寄給漳州牧王公，請他住在城西石山地藏（地名）。後來遷到羅漢（地名），那裡破墻爛席，一般人難以忍受那種困苦。不是那種爲了佛法而不顧惜自身的人是不會去的。有一次插秧的時候，（王公）看見一個僧人，就問他：『你從哪裡來？』僧人回答說：『從南州（地名）來。』（王公）問：『你們那裡佛法怎麼樣？』僧人說：『大家熱烈地討論佛法。』（王公）說：『怎麼比得上我在這裡種田吃飯？』僧人說：『那三界（欲界、色界、無色界）怎麼辦呢？』（王公）問：『你把什麼叫做三界？』
（王公）上堂說法：『宗門（禪宗）的玄妙，是僅僅如此呢，還是另有奇特之處？如果另有奇特之處，你就舉出來讓我看看。如果沒有，就不能用兩個字，就輕易地概括了宗乘（禪宗的宗旨）啊。』（所謂的）兩個字指的是宗乘和教乘（佛教的教義）。你才說到宗乘，那就是宗乘；說到教乘，那就是教乘。各位禪師，佛法宗乘，原來是由你們口裡，安立名字，怎麼說都可以。如果在這裡，說平實，說圓常。各位禪師，你們把什麼叫做平實？把什麼叫做圓常？四處參學的行腳僧，理應仔細辨別，不要互相埋沒。得到一些聲色名字，就貯存在心頭，說我會理解，善於分辨。且會理解什麼？分辨什麼？記住的只是名字，分辨的只是聲色。如果不是聲色名字，你們又怎麼記住和分辨？風吹松樹，也是聲；蛤蟆老鴉叫，也是聲。為什麼不在那裡聽取和揀擇呢？如果那裡有個意度模樣，就像老師口裡，又有多少意度？各位不要弄錯了。現在聲色喧鬧，是相互關聯還是不相關聯？如果相關聯，那麼你們的靈性金剛秘密，應該有壞滅的時候。為什麼這樣說呢？因為聲音貫穿你們的耳朵，顏色穿透你們的眼睛，因緣就堵塞你們，幻妄迷惑你們。聲色的本體是不能容納的。如果不相關聯，又從什麼地方得到聲色呢？明白嗎？相關聯還是不相關聯，試著分辨看看。』保福寺的僧人來到。 English version:
Addressed to Magistrate Wang of Zhangzhou, requesting him to reside at Dizang (Earth Treasury) of Stone Mountain west of the city. Later, he moved to Luohan (Arhat), where the broken walls and tattered mats were unbearable for most people. Only those who would forget themselves for the sake of the Dharma would go there. Once, while transplanting rice seedlings, (Magistrate Wang) saw a monk and asked him, 'Where do you come from?' The monk replied, 'From Nanzhou (Southern State).' (Magistrate Wang) asked, 'How is the Buddha-dharma there?' The monk said, 'Everyone is enthusiastically discussing the Dharma.' (Magistrate Wang) said, 'How can that compare to me tilling the fields and eating rice here?' The monk said, 'What about the Three Realms (Desire Realm, Form Realm, Formless Realm)?' (Magistrate Wang) asked, 'What do you call the Three Realms?'
(Magistrate Wang) ascended the Dharma hall and said, 'The profound mystery of the Chan (Zen) school, is it merely this, or is there something else unique? If there is something else unique, then show it to me. If not, then you cannot use just two words to easily summarize the entire Chan lineage.' The 'two words' refer to the Chan lineage and the Teaching lineage (Buddhist doctrines). As soon as you speak of the Chan lineage, that is the Chan lineage; speak of the Teaching lineage, that is the Teaching lineage. Zen masters, the Buddha-dharma Chan lineage, originally comes from your mouths, establishing names, saying whatever you want. If here, we speak of plainness and reality, speak of completeness and constancy. Zen masters, what do you call plainness and reality? What do you call completeness and constancy? Wandering monks who travel everywhere to learn should carefully discern, do not bury each other. Obtain some sounds, forms, and names, store them in your mind, and say 'I understand, I am good at distinguishing.' But what do you understand? What do you distinguish? What you remember are just names, what you distinguish are just sounds and forms. If it is not sounds, forms, and names, then how do you remember and distinguish? The wind blowing through the pine trees is also a sound; the croaking of frogs and the cawing of crows are also sounds. Why not listen and choose there? If there is an intention or appearance there, just like the teacher's mouth, how much intention is there? Do not be mistaken, everyone. Now the sounds and forms are clamoring, are they related or unrelated? If they are related, then your spiritual nature, vajra (diamond) secret, should have a time of destruction. Why do I say this? Because sound penetrates your ears, color penetrates your eyes, causes and conditions block you, illusions confuse you. The essence of sound and form cannot be contained. If they are unrelated, then where do sounds and forms come from? Do you understand? Related or unrelated, try to discern and see.' A monk from Baofu Temple arrived.
【English Translation】 Modern Chinese translation:
Sent to Magistrate Wang of Zhangzhou, inviting him to reside at Dizang (Earth Treasury, a place name) of Stone Mountain west of the city. Later, he moved to Luohan (Arhat, a place name), where the broken walls and tattered mats were unbearable for most people. Only those who would forget themselves for the sake of the Dharma would go there. Once, while transplanting rice seedlings, (Magistrate Wang) saw a monk and asked him, 'Where do you come from?' The monk replied, 'From Nanzhou (Southern State, a place name).' (Magistrate Wang) asked, 'How is the Buddha-dharma there?' The monk said, 'Everyone is enthusiastically discussing the Dharma.' (Magistrate Wang) said, 'How can that compare to me tilling the fields and eating rice here?' The monk said, 'What about the Three Realms (Desire Realm, Form Realm, Formless Realm)?' (Magistrate Wang) asked, 'What do you call the Three Realms?'
(Magistrate Wang) ascended the Dharma hall and said, 'The profound mystery of the Chan (Zen) school, is it merely this, or is there something else unique? If there is something else unique, then show it to me. If not, then you cannot use just two words to easily summarize the entire Chan lineage.' The 'two words' refer to the Chan lineage and the Teaching lineage (Buddhist doctrines). As soon as you speak of the Chan lineage, that is the Chan lineage; speak of the Teaching lineage, that is the Teaching lineage. Zen masters, the Buddha-dharma Chan lineage, originally comes from your mouths, establishing names, saying whatever you want. If here, we speak of plainness and reality, speak of completeness and constancy. Zen masters, what do you call plainness and reality? What do you call completeness and constancy? Wandering monks who travel everywhere to learn should carefully discern, do not bury each other. Obtain some sounds, forms, and names, store them in your mind, and say 'I understand, I am good at distinguishing.' But what do you understand? What do you distinguish? What you remember are just names, what you distinguish are just sounds and forms. If it is not sounds, forms, and names, then how do you remember and distinguish? The wind blowing through the pine trees is also a sound; the croaking of frogs and the cawing of crows are also sounds. Why not listen and choose there? If there is an intention or appearance there, just like the teacher's mouth, how much intention is there? Do not be mistaken, everyone. Now the sounds and forms are clamoring, are they related or unrelated? If they are related, then your spiritual nature, vajra (diamond) secret, should have a time of destruction. Why do I say this? Because sound penetrates your ears, color penetrates your eyes, causes and conditions block you, illusions confuse you. The essence of sound and form cannot be contained. If they are unrelated, then where do sounds and forms come from? Do you understand? Related or unrelated, try to discern and see.' A monk from Baofu Temple arrived. English translation:
To be sent to Magistrate Wang of Zhangzhou. Please reside at the Dizang (Earth Treasury) in the Stone Mountain west of the city. Later moved to Luohan (Arhat). The broken walls and ruined mats were unbearable for people. Those who forget themselves for the sake of the Dharma will not arrive. Once, while planting rice, he saw a monk and asked, 'Where do you come from?' He said, 'Nanzhou (Southern State).' He said, 'How is the Buddha-dharma there?' He said, 'Discussing it vigorously.' He said, 'How can it compare to me planting fields and eating rice here?' He said, 'What about the Three Realms?' He said, 'What do you call the Three Realms?'
Ascending the hall. Is the mystery of the Zongmen (Zen school) just like this? Or is there something else unique? If there is something else unique, then show it to me. If not, you cannot use two words to easily dismiss the Zongcheng (Zen's tenets). The two words refer to Zongcheng and Jiaocheng (Buddhist teachings). As soon as you say Zongcheng, it is Zongcheng. As soon as you say Jiaocheng, it is Jiaocheng. Zen practitioners, the Buddha-dharma Zongcheng, originally comes from your mouths, establishing names, saying whatever you want. If you speak of plainness and reality, speak of completeness and constancy. Zen practitioners, what do you call plainness and reality? What do you take as completeness and constancy? Wandering monks must discern carefully, do not bury each other. Store some sounds and forms in your mind, and say 'I understand, I can distinguish.' But what do you understand? What do you distinguish? What you remember is names, what you distinguish is sounds and forms. If it is not sounds and forms, how do you remember and distinguish? The wind blowing through the pine trees is also a sound. The croaking of frogs and the cawing of crows are also sounds. Why not listen and choose there? If there is an intention or appearance there, just like the teacher's mouth, how much intention is there? Don't be mistaken, everyone. Now the sounds and forms are clamoring, are they related or unrelated? If they are related, then your spiritual nature, vajra (diamond) secret, should have destruction. Why is that? Because sound penetrates your ears, color penetrates your eyes, causes and conditions block you, illusions kill you. The essence of sound and form cannot be contained. If they are unrelated, then where do sounds and forms come from? Do you understand? Related or unrelated, try to discern and see.' A monk from Baofu Temple arrived.
。琛問。彼中佛法如何。曰有時示眾道。塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意。教你分別不得。琛曰。吾問你。不塞你眼。見個甚麼。不塞你耳。聞個甚麼。不坐你意。作么生分別。一日琛見僧。舉起拂子曰。還會么。曰謝和尚慈悲示學人。琛曰。見我豎拂子。便道示學人。汝每日見山見水。可不示汝。又見僧來。舉拂子。其僧讚歎禮拜。琛曰。見我豎拂子。便禮拜讚歎。那裡掃地。豎起掃帚。為甚麼不讚嘆。琛嘗作明道偈曰。至道淵曠。勿以言宣。言宣非指。孰云有是。觸處皆渠。豈喻真虛。真虛設辯。如鏡中現。有無雖彰。在處無傷。無傷無在。何拘何礙。不假功成。將何法爾。法爾不爾。俱為唇齒。若以斯陳。埋沒宗旨。宗非意陳。無以見聞。見聞不脫。如水中月。於此不明。翻成剩法。一法有形。翳汝眼睛。眼睛不明。世界崢嶸。我宗奇特。當陽顯赫。佛及眾生。皆承恩力。不在低頭。思量難得。拶破面門。蓋覆乾坤。快須薦取。脫卻根塵。其如不曉。謾說而今。
(辛巳)九峰道䖍禪師入寂(石霜諸法嗣)
初懷海。葬馬祖舍利于海昏石門廬塔。十餘年。及住百丈。不復還石門。道䖍自九峰往游。遂成法席。為泐潭第一世。龍德元年。安坐而化。號圓寂。謚大覺。
【現代漢語翻譯】 現代漢語譯本： 琛（僧人的名字）問道：『你們那裡的佛法是怎樣的？』 僧人回答說：『有時會向大眾開示：堵住你的眼睛，讓你什麼也看不見；堵住你的耳朵，讓你什麼也聽不見；停止你的意念，讓你什麼也分別不了。』 琛說：『我問你，不堵住你的眼睛，能看見什麼？不堵住你的耳朵，能聽見什麼？不停用意念，又該如何分別？』 一天，琛看見一個僧人，舉起拂塵說：『會了嗎？』 僧人回答說：『感謝和尚慈悲，為學人開示。』 琛說：『看見我舉起拂塵，就說是為學人開示。你每天看見山，看見水，難道不是在為你開示嗎？』 又看見一個僧人走來，琛舉起拂塵，那僧人讚嘆禮拜。 琛說：『看見我舉起拂塵，就禮拜讚歎，那麼在別處掃地的人，豎起掃帚，為什麼你不讚嘆呢？』 琛曾經作《明道偈》說：『至道淵深廣闊，不要用言語來宣說。用言語宣說就不是真正的指引，誰說它存在呢？到處都是它，怎麼能用真和虛來比喻呢？真和虛的辯論，就像鏡子中的影像。有和無雖然顯現，但在任何地方都沒有損傷。沒有損傷，無所不在，還拘泥什麼，障礙什麼呢？不依靠功力而成，又將什麼視為理所當然？理所當然和不理所當然，都只是口舌之爭。如果這樣來陳述，就埋沒了宗旨。宗旨不是用意念來陳述的，無法用見聞來了解。見聞不能脫離，就像水中的月亮。如果對此不明白，反而成了多餘的法。一種法有了形狀，就會遮蔽你的眼睛。眼睛不明白，世界就變得險峻。我的宗派奇特，在陽光下顯赫。佛和眾生，都承受佛的恩德和力量。不在於低頭思量，難以獲得。衝破面門，覆蓋乾坤。要趕快領會，脫離根塵。如果還是不明白，就不要隨便亂說現在。』
（辛巳年(1281)）九峰道䖍禪師圓寂（石霜的諸位法嗣）
當初懷海（僧人的名字）將馬祖（僧人的名字）的舍利葬在海昏石門廬塔。十多年後，等到住在百丈山，不再回到石門。道䖍（僧人的名字）從九峰前往遊歷，於是形成了弘揚佛法的場所，成為泐潭的第一世。龍德元年(921)，安然坐化，號為圓寂，謚號大覺。
【English Translation】 English version: Chen (name of a monk) asked: 'What is the Dharma like in your place?' The monk replied: 'Sometimes it is shown to the public: block your eyes, so you can't see anything; block your ears, so you can't hear anything; stop your mind, so you can't distinguish anything.' Chen said: 'I ask you, if you don't block your eyes, what can you see? If you don't block your ears, what can you hear? If you don't stop your mind, how can you distinguish?' One day, Chen saw a monk and raised a whisk, saying: 'Do you understand?' The monk replied: 'Thank you, Abbot, for compassionately showing the way to the learner.' Chen said: 'Seeing me raise the whisk, you say it is to show the way to the learner. You see mountains and water every day, isn't that showing you the way?' Again, seeing a monk coming, Chen raised the whisk, and the monk praised and bowed. Chen said: 'Seeing me raise the whisk, you praise and bow, then why don't you praise the one sweeping the floor elsewhere, raising the broom?' Chen once wrote the 'Enlightenment Verse', saying: 'The ultimate path is profound and vast, do not use words to proclaim it. To proclaim it with words is not the true indication, who says it exists? It is everywhere, how can you compare it with true and false? The debate of true and false is like an image in a mirror. Although existence and non-existence appear, there is no harm anywhere. Without harm, omnipresent, what is there to be attached to, what is there to be obstructed? It is not achieved by effort, what should be taken for granted? What is taken for granted and what is not, are both just lip service. If you state it this way, you bury the purpose. The purpose is not stated by intention, it cannot be understood by seeing and hearing. Seeing and hearing cannot be detached, like the moon in the water. If you don't understand this, it becomes superfluous Dharma. A Dharma with form obscures your eyes. If the eyes are not clear, the world becomes rugged. My sect is unique, shining brightly in the sun. Buddhas and sentient beings all receive the grace and power of the Buddha. It is not in bowing your head and thinking, it is difficult to obtain. Break through the face, cover the universe. You must quickly understand and get rid of the root dust. If you still don't understand, don't just talk about now.'
(Xin Si year (1281)), Zen Master Jiufeng Daoqian (name of a monk) passed away (all the Dharma heirs of Shishuang (name of a mountain)).
Initially, Huaihai (name of a monk) buried the relics of Mazu (name of a monk) in the Luta of Shimen, Haihun. More than ten years later, when he lived in Baizhang (name of a mountain), he did not return to Shimen. Daoqian (name of a monk) traveled from Jiufeng (name of a mountain), and thus formed a place for promoting the Dharma, becoming the first generation of Letan. In the first year of Longde (921), he passed away peacefully while sitting, and was named Yuanji, with the posthumous title of Dajue.
(壬午)道怤禪師住龍冊
道怤。住鏡清。吳越王錢镠。命居天龍。王一見便嘆曰。真道人也。又創龍冊寺。請怤居之○無殷。福州吳氏子。剃落受具。遊方參道䖍。䖍問。汝遠來。何所見。當繇何路出生死。曰重昏廓辟。盲者自盲。䖍笑。以手揮之曰。佛法不如是。殷不懌。請曰。豈無方便。曰汝問我。殷理前語問之。䖍曰。奴見婢慇勤。殷遂契悟。依止十餘年。䖍移石門。殷亦從之。䖍歿。游廬陵。止禾山。學者雲集。嘗垂語云。習學謂之聞。絕學謂之鄰。過此二者。是為真過。有僧出問。如何是真過。曰禾山解打鼓。曰如何是真諦。曰禾山解打鼓。曰即心即佛則不問。如何是非心非佛。曰禾山解打鼓。曰如何是向上事。曰禾山解打鼓。諸方謂之禾山四打鼓○慧清。得法于光涌。住芭蕉山。示眾。我年二十八。到仰山參見南塔。見上堂曰。汝等諸人。若是個漢。從娘肚裡出來。便作師子吼好么。我于言下。歇得身心。便住五載。又拈拄杖示眾。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。靠拄杖子下座○延沼。餘杭劉氏子。少魁礨。有英氣。于書無所不觀。然無經世意。父兄強之仕。一應舉至京師。便東歸。剃髮受具。游講肆。玩法華玄義。修止觀定慧。宿師爭下之。棄去。游名山。謁義
【現代漢語翻譯】 現代漢語譯本： (壬午年)道怤禪師住在龍冊寺 道怤禪師，住在鏡清寺。吳越王錢镠，命令他住在天龍寺。錢镠一見到他就讚歎說：『真是得道之人啊！』又建立了龍冊寺，請道怤禪師居住於此。無殷禪師，是福州吳氏的兒子，剃度受戒后，四處遊歷參訪求道。道䖍禪師問他：『你從遠方而來，看到了什麼？應當從哪條路出生死？』無殷禪師回答說：『重重昏昧廓然開闢，盲人依舊是盲人。』道䖍禪師笑著，用手揮了揮說：『佛法不是這樣的。』無殷禪師不高興，請求開示說：『難道沒有方便之法嗎？』道䖍禪師說：『你問我。』無殷禪師用之前的話來問他。道䖍禪師說：『奴婢見到主人慇勤。』無殷禪師於是領悟。依止道䖍禪師十餘年。道䖍禪師移居石門寺，無殷禪師也跟隨他前往。道䖍禪師去世后，無殷禪師遊歷廬陵，住在禾山寺，前來學習的人很多。曾經開示說：『學習叫做聞，超越學習叫做鄰，超過這兩者，才是真正的超越。』有僧人出來問道：『什麼是真正的超越？』無殷禪師說：『禾山寺會打鼓。』僧人問：『什麼是真諦？』無殷禪師說：『禾山寺會打鼓。』僧人問：『即心即佛就不問了，什麼是非心非佛？』無殷禪師說：『禾山寺會打鼓。』僧人問：『什麼是向上之事？』無殷禪師說：『禾山寺會打鼓。』各方都稱之為禾山四打鼓。 慧清禪師，從光涌禪師處得法，住在芭蕉山。開示大眾說：『我二十八歲時，到仰山參見南塔禪師，見到南塔禪師上堂說法時說：『你們這些人，如果是個大丈夫，從孃胎里出來，就應該作獅子吼，好嗎？』我當時在言語之下，身心都放下了，便住了五年。』又拿起拄杖開示大眾說：『你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』靠著拄杖子下座。 延沼禪師，是餘杭劉氏的兒子，年少時才華出衆，有英氣。對於書籍無所不看，但沒有經世濟民的想法。父兄勉強他去當官，他應舉到了京師，便東歸，剃髮受戒，遊歷講經之處，研習《法華玄義》，修習止觀定慧，宿儒爭相與他辯論，他便離開了。遊歷名山，拜訪義寂禪師。
【English Translation】 English version: (Renwu year) Chan Master Dao Fu resided at Longce Monastery. Dao Fu resided at Jingqing Monastery. King Qian Liu of Wuyue ordered him to reside at Tianlong Monastery. Upon seeing him, the king exclaimed, 'Truly a man of the Dao!' He then founded Longce Monastery and invited Dao Fu to reside there. Wu Yin, a son of the Wu family of Fuzhou, was tonsured and received the precepts. He traveled around seeking the Dao from Chan Master Qian. Qian asked, 'You have come from afar, what have you seen? From which path should one be born out of birth and death?' Yin replied, 'The heavy darkness is widely opened, the blind remain blind.' Qian laughed and waved his hand, saying, 'The Buddha-dharma is not like that.' Yin was displeased and requested instruction, saying, 'Is there no expedient means?' Qian said, 'You ask me.' Yin used his previous words to ask him. Qian said, 'The servant sees the maidservant diligently.' Yin then attained enlightenment. He stayed with Qian for more than ten years. When Qian moved to Shimen Monastery, Yin also followed him. After Qian passed away, Yin traveled to Luling and stayed at Heshan Monastery, where many scholars gathered. He once gave a teaching, saying, 'Learning is called hearing, surpassing learning is called neighboring, and surpassing these two is true surpassing.' A monk came out and asked, 'What is true surpassing?' Yin said, 'Heshan Monastery knows how to beat the drum.' The monk asked, 'What is the true meaning?' Yin said, 'Heshan Monastery knows how to beat the drum.' The monk asked, 'Since 'mind is Buddha' is not in question, what is 'neither mind nor Buddha'?' Yin said, 'Heshan Monastery knows how to beat the drum.' The monk asked, 'What is the matter of upward striving?' Yin said, 'Heshan Monastery knows how to beat the drum.' All quarters called it the Four Drum Beats of Heshan. Chan Master Huiqing, having obtained the Dharma from Guangyong, resided at Bajiao Mountain. He addressed the assembly, saying, 'When I was twenty-eight years old, I went to Yangshan to see Nantuo. I saw Nantuo giving a Dharma talk, saying, 'All of you, if you are true men, you should roar like a lion as soon as you come out of your mother's womb, shouldn't you?' At that moment, I let go of my body and mind and stayed there for five years.' He then picked up his staff and addressed the assembly, saying, 'If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff.' He leaned on his staff and descended from the seat. Chan Master Yanzhao, a son of the Liu family of Yuhang, was talented and spirited in his youth. He read all kinds of books, but had no intention of governing the world. His father and brothers forced him to become an official. He went to the capital to take the imperial examination, but then returned east, shaved his head, and received the precepts. He traveled to places where scriptures were lectured, studied the Profound Meaning of the Lotus Sutra, and practiced the cessation-contemplation of samatha-vipassana. The old scholars competed to debate with him, but he left. He traveled to famous mountains and visited Chan Master Yiji.
存。遂依止焉。
(癸未)龍牙居遁禪師入寂(洞山價法嗣曹洞第二世)
居遁。住龍牙。後唐同光元年八月。示微疾。九月十三日。夜半有大星。殞于方丈前。詰旦趺坐而化。壽八十九。夏六十九。有偈頌。行於世。門人藏嶼。贊遁真曰。日出連山。月圓當戶。不是無身。不欲全露。
(甲申)行修禪師住南山
同光二年。行修至西湖南山。喜其後塢。依石為室。禪定其中。嘗募人作福。或問。募人作福。未審有何形段。曰能遮百丑。或問。如何有是長耳。修拽耳示之○蜆子。不知何許人。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不蓄道具。不循律儀。冬夏惟披一衲。逐日沿江岸。采掇蝦蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。休靜聞之。欲決其真假。乃往先潛入紙錢廟中。蜆子深夜而歸。靜驀把住曰。如何是祖師西來意。蜆子遽答曰。神前酒檯盤。靜放手曰。不虛與我同根生。靜后赴莊宗詔。入長安。蜆子亦先至。每日歌唱自拍。或乃佯狂。泥云去來。俱無軌跡。厥後不知所終○誨機。清河張氏子。初參巖頭。問如何是祖師西來意。曰你還解救糍么。曰解。曰且救糍去。后參師彥。問如何是祖師西來意。彥拈起一莖皁角曰。會么。曰不會。彥放下皁角。作
【現代漢語翻譯】 現代漢語譯本：於是就依止了他。
（癸未年）（923年）龍牙居遁禪師圓寂（洞山良價的法嗣，曹洞宗第二世）。
居遁，住在龍牙。後唐同光元年（923年）八月，略微示現疾病。九月十三日，半夜有一顆大星，隕落在方丈室前。第二天早晨跏趺而坐圓寂。享年八十九歲，僧臘六十九年。有偈頌流傳於世。門人藏嶼，讚頌居遁真身說：『日出照耀連綿的山峰，月圓時照亮門戶。不是沒有身體，是不想完全顯露。』
（甲申年）（924年）行修禪師住在南山。
同光二年（924年），行修來到西湖南山，喜歡那裡的後山塢，依著石頭建造房屋，在其中禪定。曾經募集人們做功德，有人問：『募集人們做功德，不知道有什麼樣的形貌？』回答說：『能遮蓋百種醜陋。』有人問：『如何是有那長長的耳朵？』行修拉著耳朵給他看。蜆子（含義不詳），不知道是哪裡人，事蹟頗為奇異。居住沒有定所，自從在洞山（含義不詳）印心后，混跡于閩川一帶。不積蓄任何用具，不遵循任何律儀，冬夏只披一件衲衣，每天沿著江岸，採拾蝦蜆，用來充飢。晚上就睡在東山白馬廟的紙錢堆中。當地居民稱他為蜆子和尚。休靜（含義不詳）聽說了這件事，想要辨別他的真假，於是先潛入紙錢廟中。蜆子深夜而歸，休靜突然抓住他說：『如何是祖師西來意？』蜆子立刻回答說：『神前酒檯盤。』休靜放手說：『不枉與我同根生。』休靜後來應後唐莊宗的詔令，前往長安。蜆子也先到了，每天歌唱**，或者假裝瘋癲，泥醉而去，來去都沒有軌跡。之後不知道最終在哪裡。誨機（含義不詳），清河張氏之子，最初參訪巖頭（含義不詳），問：『如何是祖師西來意？』巖頭說：『你還懂得救糍粑嗎？』回答說：『懂得。』巖頭說：『且去救糍粑吧。』後來參訪師彥（含義不詳），問：『如何是祖師西來意？』師彥拿起一根皁角說：『會嗎？』回答說：『不會。』師彥放下皁角，作
【English Translation】 English version: Then, he relied on him.
(Guiwei Year) (923 AD) Chan Master Longya Jv Dun entered Nirvana (Dongyang Liangjia's Dharma successor, the second generation of the Caodong School).
Jv Dun lived in Longya. In the first year of Tongguang of the Later Tang Dynasty (923 AD), in August, he showed a slight illness. On the thirteenth day of September, in the middle of the night, a large star fell in front of the abbot's room. At dawn, he sat in the lotus position and passed away. He lived to be eighty-nine years old, with sixty-nine years as a monk. There are verses and songs circulating in the world. His disciple Cang Yu praised Jv Dun's true body, saying: 'The sun shines on the continuous mountains, and the moon shines on the door when it is full. It's not that there is no body, it's that I don't want to be fully exposed.'
(Jiashen Year) (924 AD) Chan Master Xing Xiu lived in Nanshan.
In the second year of Tongguang (924 AD), Xing Xiu came to Nanshan in West Lake and liked the back of the mountain. He built a room against the stone and meditated in it. He once raised money for people to do good deeds. Someone asked, 'Raising money for people to do good deeds, I don't know what kind of appearance it has?' He replied, 'It can cover up a hundred uglinesses.' Someone asked, 'How can I have those long ears?' Xing Xiu pulled his ears to show him. Xianzi (meaning unknown), I don't know where he is from, his deeds are quite strange. He lived in no fixed place. Since he imprinted his heart in Dongshan (meaning unknown), he mixed in the Minchuan area. He did not accumulate any utensils, and did not follow any rules. He only wore a robe in winter and summer, and picked up shrimps and shellfish along the river bank every day to fill his stomach. In the evening, he slept in the paper money pile of Baima Temple in Dongshan. The local residents called him the Monk Xianzi. When Xiujing (meaning unknown) heard about this, he wanted to distinguish his truth from falsehood, so he sneaked into the paper money temple first. Xianzi returned late at night, and Xiujing suddenly grabbed him and said, 'What is the meaning of the ancestor's coming from the West?' Xianzi immediately replied, 'The wine table in front of the gods.' Xiujing let go and said, 'It's not in vain that I was born from the same root as me.' Xiujing later went to Chang'an at the invitation of Emperor Zhuangzong of the Later Tang Dynasty. Xianzi also arrived first, singing ** every day, or pretending to be crazy, and leaving drunk, without any trace of his whereabouts. After that, I don't know where he ended up. Huiji (meaning unknown), the son of the Zhang family in Qinghe, first visited Yantou (meaning unknown) and asked, 'What is the meaning of the ancestor's coming from the West?' Yantou said, 'Do you still know how to save Ciba?' He replied, 'I know.' Yantou said, 'Go and save Ciba.' Later, he visited Shiyan (meaning unknown) and asked, 'What is the meaning of the ancestor's coming from the West?' Shiyan picked up a Gleditsia sinensis and said, 'Do you understand?' He replied, 'I don't understand.' Shiyan put down the Gleditsia sinensis and made
洗衣勢。機便禮拜曰。信知佛法無別。曰你見甚麼道理。曰某甲曾問巖頭。頭曰。你還解救糍么。救糍也祇是解粘。和尚提起皁角。亦是解粘。所以道無別。彥呵呵大笑。機遂有省。后住黃龍。一日呂巖真人。道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值擊鼓升堂。機見意必呂公。欲誘而進。厲聲曰。座旁有竊法者。巖毅然出曰。雲水道人。曰忽遇云盡水乾時如何。巖無對。求代語。巖如前問。機曰。黃龍出現。巖問。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。機指曰。這守尸鬼。曰爭柰囊有長生不死藥。曰饒經八萬劫。終是落空亡。巖飛劍脅之。劍不能入。遂再拜求指歸。機曰。半升鐺內煮山川。即不問。如何是一粒粟中藏世界。巖言下頓契。作偈曰。棄卻瓢囊戚碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。機囑加護。巖字洞賓。京川人。
(乙酉)休靜禪師說法王宮(洞山價法嗣曹洞第二世)
初休靜參良玠。問學人未見理路。未免情識運為。曰汝還見有理路也無。曰見無理路。曰甚處得情識來。曰學人實問。曰恁么直須向萬里無寸草處去。曰萬里無寸草處。還許休靜去也無。曰直須恁么去。靜初住福州華嚴。同光三年。唐莊宗徴至輦下。大闡玄風。一日帝入寺燒香。問
【現代漢語翻譯】 現代漢語譯本 洗衣勢。機便禮拜曰：『我確信佛法沒有分別。』彥說：『你見到了什麼道理？』機說：『我曾經問過巖頭，巖頭說：「你還會解救糍粑嗎？」解救糍粑也只是解開粘連。和尚您提起皁角，也是解開粘連，所以說沒有分別。』彥聽后哈哈大笑，機因此有所領悟。後來他住在黃龍山。有一天，呂巖真人（道教神仙）路過黃龍山，看到紫色的雲彩形成傘蓋，懷疑有異人，於是前去拜訪。正趕上擊鼓升堂，機認為一定是呂公，想要引導他。厲聲說：『座位旁邊有偷學佛法的人！』巖毅然站出來說：『我是雲水道人。』機問：『忽然遇到云消散水乾涸時，該怎麼辦？』巖無言以對，請求代為回答。機像之前那樣問。機說：『黃龍出現。』巖問：『一粒粟米中藏著世界，半升鍋里煮著山川，請問這是什麼意思？』機指著他說：『這是守尸鬼。』巖說：『奈何我的囊中有長生不老藥。』機說：『即使經過八萬劫，最終還是落入空亡。』巖飛劍威脅他，劍卻無法刺入。於是再次拜求指點迷津。機說：『半升鍋里煮山川，暫且不問。如何是一粒粟米中藏世界？』巖當下領悟，作偈說：『丟棄了瓢囊和破損的琴，如今不再迷戀汞中的金。自從一見黃龍后，才覺得從前錯用了心。』機囑咐他加以護持。巖，字洞賓，京川人。
（乙酉年）休靜禪師在說法王宮說法（休靜禪師是洞山良價的法嗣，曹洞宗第二世）。
當初，休靜參拜良價，問：『學人沒有見到理路，難免用情識來運作。』良價說：『你還見到有理路嗎？』休靜說：『見到沒有理路。』良價說：『從哪裡得到情識來的？』休靜說：『學人是真心發問。』良價說：『這樣就必須向萬里無寸草的地方去。』休靜說：『萬里無寸草的地方，還允許休靜去嗎？』良價說：『必須這樣去。』休靜最初住在福州華嚴寺。同光三年（925年），唐莊宗徵召他到京城，大力闡揚玄風。有一天，皇帝入寺燒香，問：
【English Translation】 English version Xiyi Shi. Ji then bowed and said, 'I truly believe that the Buddha-dharma has no difference.' Yan said, 'What principle have you seen?' Ji said, 'I once asked Yantou, and Yantou said, "Do you still know how to save ci (glutinous rice cake)?" Saving ci is just untying the stickiness. The monk (referring to Yan) raising the Gleditsia sinensis (soap bean tree) is also untying the stickiness, so I say there is no difference.' Yan laughed heartily, and Ji then had an awakening. Later, he lived in Huanglong Mountain. One day, Lu Yan Zhenren (a Daoist immortal) passed by Huanglong Mountain, saw purple clouds forming a canopy, and suspected there was an extraordinary person, so he went to visit. He arrived just as the drum was being struck to ascend the hall. Ji thought it must be Lu Gong (another name for Lu Yan), wanting to guide him. He sternly said, 'There is someone stealing the Dharma beside the seat!' Yan resolutely stepped out and said, 'I am Yunshui Daoren (Cloud-Water Daoist).' Ji asked, 'What will you do when the clouds suddenly dissipate and the water dries up?' Yan was speechless and asked for a substitute answer. Ji asked as before. Ji said, 'Huanglong appears.' Yan asked, 'A grain of millet contains the world, half a liter of pot boils mountains and rivers, what does this mean?' Ji pointed at him and said, 'This is a corpse-guarding ghost.' Yan said, 'What about the fact that my bag contains the elixir of immortality?' Ji said, 'Even after eighty thousand kalpas, it will ultimately fall into emptiness.' Yan threatened him with a flying sword, but the sword could not penetrate. So he bowed again and asked for guidance. Ji said, 'Half a liter of pot boils mountains and rivers, I won't ask about that for now. How is it that a grain of millet contains the world?' Yan had a sudden realization and composed a verse: 'Discarding the gourd and the broken zither, now no longer attached to the gold in mercury. Since seeing Huanglong, I realize that I have been using my mind wrongly before.' Ji instructed him to protect the Dharma. Yan's courtesy name was Dongbin, and he was from Jingchuan.
(YiYou Year (unspecified)), Chan Master Xiujing preached at the Dharma King's Palace (Xiujing was a Dharma heir of Dongshan Liangjie, the second generation of the Caodong school).
Initially, Xiujing visited Liangjie and asked, 'This student has not seen the path of principle and inevitably uses emotions and knowledge to operate.' Liangjie said, 'Do you see a path of principle?' Xiujing said, 'I see no path of principle.' Liangjie said, 'Where did you get emotions and knowledge from?' Xiujing said, 'This student is asking sincerely.' Liangjie said, 'Then you must go to a place where there is not an inch of grass for ten thousand miles.' Xiujing said, 'Is Xiujing allowed to go to a place where there is not an inch of grass for ten thousand miles?' Liangjie said, 'You must go like that.' Xiujing initially lived in Huayan Temple in Fuzhou. In the third year of Tongguang (925 AD), Emperor Zhuangzong of the Tang Dynasty summoned him to the capital to vigorously promote the profound teachings. One day, the emperor entered the temple to burn incense and asked:
靜曰。這是甚麼神。曰護法善神。曰沙汰時什麼處去來。曰天垂雨露。不為榮枯。一日帝請入內齋。見大師大德總看經。惟靜與徒眾不看經。問曰。為甚不看經。曰道泰不傳天子令。時清休唱太平歌。曰徒眾為甚也不看經。曰師子窟中無異獸。像王行處絕狐蹤。曰大師大德為甚總看經。曰水母元無眼。求食須賴鰕。又問。既是後生為甚卻稱長老。曰三歲國家龍鳳子。百年殿下老朝臣。
○興化存獎禪師入寂(臨濟玄法嗣臨濟第二世)
存獎。住興化。示眾。若是作家戰將。便請單刀直入。更莫如何若何。有旻德禪師。出禮拜起。便喝。獎亦喝。德又喝。獎亦喝。德禮拜歸眾。獎曰。適來若是別人。三十棒一棒也較不得。何故。為他旻德會一喝。不作一喝用。一日見同參來。才上法堂。獎便喝。僧亦喝。獎又喝。僧亦喝。獎近前拈棒。僧又喝。獎曰。你看這瞎漢。猶作主在。僧擬議。獎直打。下法堂。侍者請問。適來那僧有甚觸忤和尚。獎曰。他適來也有權也有實。也有照也有用。及乎我將手向伊麵前橫兩橫。到這裡。卻去不得。似這般瞎漢。不打更待何時。僧禮拜。甲申。後唐莊宗。駕自河北。回至行宮。詔請獎至執弟子禮。曰朕收中原。獲得一寶。未曾有人酬價。樊曰。略借陛下寶看。上以兩手舒幞頭
【現代漢語翻譯】 現代漢語譯本 靜問道：『這是什麼神？』答道：『是護法善神。』（護持佛法的善良神靈）靜問：『沙汰（篩選，淘汰）時，他們去哪裡？』答道：『天降雨露，不因草木榮枯而改變。』一天，皇帝請（僧人）入宮內齋戒，看見大師、大德（指有德行的高僧）都在看經，只有靜和他的徒弟不看經。皇帝問道：『為什麼不看經？』答道：『道義昌盛時，不需傳達天子的命令；時局清明時，不必歌唱太平之歌。』皇帝問：『你的徒弟為什麼也不看經？』答道：『獅子的洞穴里沒有其他野獸，像王行走的地方沒有狐貍的軌跡。』皇帝問：『大師、大德為什麼都在看經？』答道：『水母原本沒有眼睛，尋找食物必須依賴小蝦。』又問：『既然是後生晚輩，為什麼卻被稱為長老？』答道：『三歲的孩子可能是國家的龍鳳之子，百年的老臣仍然是殿下的臣子。』
○ 興化存獎禪師圓寂（臨濟玄的法嗣，臨濟宗第二代）
存獎，住在興化。向大眾開示：『如果是真正的將領，就請單刀直入，不要再問如何如何。』有旻德禪師，出來禮拜後站起來，便喝一聲。存獎也喝一聲。旻德又喝一聲，存獎也喝一聲。旻德禮拜后回到人群中。存獎說：『剛才如果是別人，打三十棒，一棒也少不得。為什麼呢？因為他旻德懂得一喝，卻不當作一喝來用。』一天，看見同參（一同參學的道友）來了，剛登上法堂，存獎便喝一聲。僧人也喝一聲。存獎又喝一聲，僧人也喝一聲。存獎走上前拿起棒子，僧人又喝一聲。存獎說：『你看這瞎漢，還在作主。』僧人想要辯解，存獎直接打下去，下了法堂。侍者請問：『剛才那位僧人有什麼冒犯了和尚？』存獎說：『他剛才也有權也有實，也有照也有用，等到我將手在他面前橫兩橫，到這裡，卻過不去。像這樣的瞎漢，不打更待何時？』僧人禮拜。甲申年（924年），後唐莊宗從河北返回行宮，下詔請存獎，行弟子之禮，說：『朕收復中原，獲得一寶，未曾有人出價。』樊（指存獎）說：『略借陛下的寶物看看。』皇帝用兩手展開幞頭（一種頭巾）。
【English Translation】 English version Jing asked: 'What kind of spirit is this?' (Someone) replied: 'It is a Dharma-protecting good spirit.' (A benevolent spirit who protects the Buddhist Dharma) Jing asked: 'Where do they go during the sorting and sifting?' (referring to a time of judgment or selection) (Someone) replied: 'Heaven sends down rain and dew, not changing because of the flourishing or withering of plants.' One day, the emperor invited (monks) into the palace for a vegetarian feast, and saw that the great masters and virtuous monks were all reading scriptures, but only Jing and his disciples were not reading scriptures. The emperor asked: 'Why are you not reading scriptures?' (Jing) replied: 'When the Dao (the Way) is prosperous, there is no need to transmit the emperor's orders; when the times are peaceful, there is no need to sing songs of peace.' The emperor asked: 'Why are your disciples also not reading scriptures?' (Jing) replied: 'In the lion's den, there are no other beasts; where the elephant king walks, there are no traces of foxes.' The emperor asked: 'Why are the great masters and virtuous monks all reading scriptures?' (Jing) replied: 'The jellyfish originally has no eyes; it must rely on shrimp to find food.' (The emperor) further asked: 'Since you are a junior, why are you called an elder?' (Jing) replied: 'A three-year-old child may be the dragon or phoenix of the nation; a hundred-year-old veteran is still a subject of Your Majesty.'
○ Chan Master Cunjiang of Xinghua passed away (a Dharma heir of Linji Xuan, the second generation of the Linji school)
Cunjiang lived in Xinghua. He addressed the assembly: 'If you are a true general, please go straight in with a single blade, and don't ask how or what.' There was Chan Master Minde, who came out, bowed, and then shouted. Cunjiang also shouted. Minde shouted again, and Cunjiang also shouted. Minde bowed and returned to the assembly. Cunjiang said: 'If it had been someone else just now, even if I hit them thirty times, not one strike could be spared. Why? Because that Minde understands a shout, but does not use it as a shout.' One day, seeing a fellow practitioner (a fellow Daoist studying together) arrive, just as he ascended the Dharma hall, Cunjiang shouted. The monk also shouted. Cunjiang shouted again, and the monk also shouted. Cunjiang stepped forward and picked up a stick, and the monk shouted again. Cunjiang said: 'Look at this blind man, still trying to be the master.' The monk tried to argue, but Cunjiang struck him directly and went down the Dharma hall. The attendant asked: 'What offense did that monk commit against the abbot just now?' Cunjiang said: 'Just now, he had both power and substance, both illumination and function, but when I held my hand horizontally in front of his face, he could not pass through. A blind man like this, if I don't hit him, when should I?' The monk bowed. In the year Jiashen (924 AD), Emperor Zhuangzong of the Later Tang Dynasty returned to the palace from Hebei and issued an edict inviting Cunjiang, treating him with the respect due to a disciple, saying: 'When I recovered the Central Plains, I obtained a treasure, but no one has ever offered a price for it.' Fan (referring to Cunjiang) said: 'May I briefly borrow Your Majesty's treasure to see?' The emperor unfolded his futou (a type of headscarf) with both hands.
腳。獎曰。君王之寶。誰敢酬價。上大悅。賜紫衣師號。獎皆不受。乃賜御馬一疋。馬忽驚。獎墜傷足。乙酉。獎一日喚院主。與我做個木拐子。主做了將來。獎接得。繞院行。問僧曰。汝等還識老僧么。曰爭得不識和尚。曰𨁸腳法師。說得行不得。又至法堂。令維那聲鐘集眾。曰還識老僧么。眾無對。獎擲下拐子。端然而逝。謚廣濟禪師。
○慧颙禪師傳法延沼
延沼。依義存五年。因請益臨濟兩堂首座齊喝。濟云賓主歷然語。存曰。吾昔與巖頭欽山。去見臨濟。屬濟已示寂。若要會他賓主話。須參他派下尊宿。沼遂辭行。見師彥。彥嘗自喚主人公。沼曰。自拈自弄。有甚麼難。到越州謁道怤。怤問。近離甚處。曰浙東。曰還過小江也無。曰大舸獨飄空。小江無可濟。曰鏡水秦山。鳥飛不渡。子莫道聽涂言。曰滄溟尚怯艨䑳勢。列漢飛帆渡五湖。怤豎拂子曰。爭柰這個何。曰這個是甚麼。曰果然不識。曰出沒卷舒。與師同用。曰杓卜聽虛聲。熟睡饒讇語。曰澤廣藏山。理能伏豹。曰舍罪放愆。速須出去。曰出去即失。便出到法堂。乃曰。夫行腳人。因緣未盡其善。不可便休去。卻回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。曰適來言從東來。豈不是翠巖來。曰雪竇親棲寶蓋東。曰不逐
{ "translations": [ "現代漢語譯本：", "腳。慧獎禪師說：『這是君王的寶物，誰敢估價？』皇上非常高興，賜給他紫衣和『師』的稱號。慧獎禪師都謝絕了。於是皇上賜給他一匹御馬。馬突然受驚，慧獎禪師從馬上摔下來傷了腳。乙酉年（具體年份需要根據上下文確定），慧獎禪師有一天叫來寺院的住持，說：『給我做一個木枴杖。』住持做好后拿來，慧獎禪師接過枴杖，繞著寺院走。問僧人說：『你們還認得老僧嗎？』僧人說：『怎麼會不認得和尚您呢？』慧獎禪師說：『瘸腳法師，說得好卻走不得。』又到法堂，讓維那敲鐘召集眾人，說：『還認得老僧嗎？』眾人沒有回答。慧獎禪師扔下枴杖，端坐而逝。謚號為廣濟禪師。", "", "延沼禪師，跟隨義存禪師五年。因為請教問題，臨濟宗兩堂的首座一起呵斥他。義存禪師說：『賓主分明的話語。』義存禪師說：『我以前和巖頭、欽山一起去拜見臨濟禪師，當時臨濟禪師已經圓寂。如果想要領會他的賓主之說，必須參訪他的門下尊宿。』延沼禪師於是告辭離開。拜見了師彥禪師。師彥禪師曾經自稱『主人公』。延沼禪師說：『自己拿出來自己玩弄，有什麼難的？』到越州拜謁道怤禪師。道怤禪師問：『最近從哪裡來？』延沼禪師說：『浙東。』道怤禪師說：『還經過小江嗎？』延沼禪師說：『大船獨自飄在空中，小江沒有什麼可以渡的。』道怤禪師說：『鏡湖秦山，鳥都飛不過去。你不要聽信路上的傳言。』延沼禪師說：『滄海還害怕艨艟戰船的威力，陳漢的飛帆橫渡五湖。』道怤禪師豎起拂塵說：『那這個怎麼辦？』延沼禪師說：『這個是什麼？』道怤禪師說：『果然不認識。』延沼禪師說：『出現隱藏，捲起舒展，和禪師您一起用。』道怤禪師說：『用占卜來聽取虛假的聲音，熟睡的人容易聽信諂媚的話。』延沼禪師說：『澤地寬廣可以藏山，道理能夠馴服豹子。』道怤禪師說：『赦免罪過，釋放過失，趕緊出去。』延沼禪師說：『出去就失去了。』便走到了法堂，於是說：『修行的人，因緣沒有完結，最好不要輕易離開。』然後又回來，說：『我剛才，冒昧地陳述了淺薄的見解，冒犯了您的尊顏，承蒙慈悲，沒有降罪責。』道怤禪師說：『剛才說從東邊來，難道不是從翠巖來？』延沼禪師說：『雪竇寺就靠近寶蓋山的東邊。』道怤禪師說：『不追隨……』", "", "", "english_translations": [ "English version:", "Foot. Huijiang Chan master said, 'This is the treasure of the king, who dares to estimate its price?' The emperor was very happy and bestowed upon him a purple robe and the title of 'Master'. Huijiang Chan master declined them all. Then the emperor bestowed upon him an imperial horse. The horse suddenly got startled, and Huijiang Chan master fell from the horse and injured his foot. In the year Yiyou (the specific year needs to be determined based on the context), one day Huijiang Chan master called the abbot of the monastery and said, 'Make me a wooden crutch.' The abbot made it and brought it to him. Huijiang Chan master took the crutch and walked around the monastery. He asked the monks, 'Do you still recognize this old monk?' The monks said, 'How could we not recognize you, Master?' Huijiang Chan master said, 'The lame-footed Dharma master, speaks well but cannot walk.' He then went to the Dharma hall and asked the director to ring the bell to gather the crowd, saying, 'Do you still recognize this old monk?' No one answered. Huijiang Chan master threw down the crutch and passed away peacefully. He was posthumously named Chan Master Guangji.", "", "Yan Zhao Chan master followed Yi Cun Chan master for five years. Because of asking questions, the heads of the two halls of the Linji sect scolded him together. Yi Cun Chan master said, 'The words of guest and host are clear.' Yi Cun Chan master said, 'I used to go with Yan Tou and Qin Shan to visit Linji Chan master, but at that time Linji Chan master had already passed away. If you want to understand his theory of guest and host, you must visit the venerable monks of his lineage.' Yan Zhao Chan master then bid farewell and left. He visited Shi Yan Chan master. Shi Yan Chan master once called himself 'the protagonist'. Yan Zhao Chan master said, 'Taking it out and playing with it yourself, what's so difficult?' He went to Yuezhou to visit Dao Fu Chan master. Dao Fu Chan master asked, 'Where did you come from recently?' Yan Zhao Chan master said, 'Eastern Zhejiang.' Dao Fu Chan master said, 'Have you passed Xiaojiang?' Yan Zhao Chan master said, 'The big boat floats alone in the air, Xiaojiang has nothing to cross.' Dao Fu Chan master said, 'Mirror Lake and Qin Mountain, even birds cannot fly over. Don't listen to rumors on the road.' Yan Zhao Chan master said, 'The vast sea is still afraid of the power of the Mengchong warship, and the flying sails of the Chen Han dynasty cross the Five Lakes.' Dao Fu Chan master raised the whisk and said, 'Then what about this?' Yan Zhao Chan master said, 'What is this?' Dao Fu Chan master said, 'Sure enough, you don't recognize it.' Yan Zhao Chan master said, 'Appearing and hiding, rolling up and stretching out, using it together with you, Chan master.' Dao Fu Chan master said, 'Using divination to listen to false sounds, sleeping people easily believe flattering words.' Yan Zhao Chan master said, 'The vast swamp can hide mountains, and reason can subdue leopards.' Dao Fu Chan master said, 'Forgive sins and release faults, get out quickly.' Yan Zhao Chan master said, 'Losing it when going out.' Then he went to the Dharma hall and said, 'For those who practice, if the karma is not finished, it is best not to leave easily.' Then he came back and said, 'I just now, presumptuously stated shallow opinions, offended your venerable face, and received your compassion, without being punished.' Dao Fu Chan master said, 'Just now you said you came from the east, didn't you come from Cuiyan?' Yan Zhao Chan master said, 'Xuedou Temple is close to the east of Baogai Mountain.' Dao Fu Chan master said, 'Not following...'" ] }
亡羊狂解息。卻來這裡念篇章。曰路逢劍客須呈劍。不是詩人莫獻詩。曰詩速秘卻。略借劍看。曰[旦/(巢-果)]首甑人攜劍去。曰不獨觸風化。亦自顯顢頇。曰若不觸風化。焉知古佛心。曰如何是古佛心。曰再許𠃔容。師今何有。曰東來衲子。菽麥不分。祇聞不已而已。何得抑己而已。曰巨浪涌千尋。澄波不離水。曰一句截流。萬機寢削。沼便禮拜。怤曰。衲子俊哉。到華嚴為維那。屬守廓侍者從南院來。沼心奇之。因結為友。遂默悟三玄旨要。嘆曰。臨濟用處如是耶。廓使更見慧颙。沼乃往參。入門不禮拜。颙曰。入門須辨主。曰端的請師分。颙於左膝拍一拍。沼便喝。又于右膝拍一拍。沼又喝。颙曰。左邊一拍且置。右邊一拍作么生。曰瞎。颙便拈棒。沼曰。莫盲枷瞎棒。奪打和尚。莫言不道。颙擲下棒曰。今日被黃面浙子鈍置一上。曰和尚大似持缽不得。詐道不饑。曰阇黎莫曾到此間么。曰是何言與。曰老僧好好相借問。曰也不得放過。曰且坐喫茶。次日颙問。今夏在什麼處。曰在襄州華嚴。與廓侍者同夏。曰元來親見作家來。又曰。他向你道什麼。曰始終只教某甲一向作主。颙便打推出方丈云。這般納敗闕底漢。有什麼用處。沼自此服膺。在會下作園頭。一日颙到園。問曰。南方一棒。作么生商量。曰
【現代漢語翻譯】 現代漢語譯本 止息了追逐丟失的羊的狂亂心思，卻來到這裡誦唸文章。說：『路途中遇到劍客，就要呈上劍；不是詩人，就不要獻詩。』又說：『詩要快速保密。』略微借劍看看。說：『[旦/(巢-果)]首甑人帶著劍離去了。』說：『不只是觸犯了風化，也顯露出自己的糊塗。』說：『若是不觸犯風化，怎麼知道古佛的心？』說：『如何是古佛的心？』說：『再次允許我稍微寬容。』師父現在有什麼？說：『從東方來的僧人，連豆子和小麥都分不清，只聽到說個不停。』怎麼能壓抑自己呢？說：『巨浪涌起千尋高，澄澈的波濤不離水。』說：『一句截斷水流，萬種機巧都停止了。』沼便禮拜。怤說：『僧人真俊啊，到華嚴寺擔任維那。』當時守廓侍者從南院來，沼心裡覺得他很奇特，因此結為朋友，於是默默領悟了三玄的旨要，感嘆道：『臨濟（Linji，禪宗大師）的用處是這樣的啊！』廓讓沼再去拜見慧颙（Huiyong，禪宗大師），沼於是前去參拜。入門不禮拜，慧颙說：『入門必須辨別主人。』沼說：『請師父您來分辨。』慧颙在左膝上拍了一下，沼便喝斥一聲。又在右膝上拍了一下，沼又喝斥一聲。慧颙說：『左邊一拍且放一邊，右邊一拍作什麼？』沼說：『瞎了眼。』慧颙便拿起棒子。沼說：『不要用盲目的枷鎖和瞎眼的棒子，奪走、打和尚，不要說我沒告訴你。』慧颙扔下棒子說：『今天被這個黃臉浙江人給難住了。』沼說：『和尚你很像拿著缽卻說自己不餓。』慧颙說：『阇黎（Ajari，梵語，意為導師）你沒來過這裡嗎？』沼說：『這是什麼話？』慧颙說：『老僧好好地問問你。』沼說：『也不得放過。』慧颙說：『先坐下喝茶。』第二天，慧颙問：『今年夏天你在什麼地方？』沼說：『在襄州（Xiangzhou）華嚴寺（Huayan Temple），與廓侍者一起度夏。』慧颙說：『原來是親眼見到行家了。』又說：『他向你說了什麼？』沼說：『始終只教我一直作主。』慧颙便把他推出方丈室，說：『這種只會失敗的傢伙，有什麼用處？』沼從此心悅誠服，在寺院裡做園頭。一天，慧颙來到園裡，問道：『南方一棒，怎麼商量？』沼說：
【English Translation】 English version Ceasing the frantic search for the lost sheep, he comes here to recite chapters. He says, 'When meeting a swordsman on the road, one must present a sword; if not a poet, do not offer poetry.' He also says, 'The poem should be kept secret quickly.' Briefly borrow the sword to take a look. He says, '[Dan/(Chao-Guo)] the person carrying the steamer head leaves with the sword.' He says, 'It not only offends customs, but also reveals one's own muddleheadedness.' He says, 'If one does not offend customs, how can one know the mind of the ancient Buddha?' He says, 'What is the mind of the ancient Buddha?' He says, 'Allow me to be tolerant again.' What does the master have now? He says, 'A monk from the East cannot distinguish between beans and wheat, only hears endless talking.' How can one suppress oneself? He says, 'Giant waves surge thousands of fathoms high, clear waves do not leave the water.' He says, 'One sentence cuts off the flow, all machinations cease.' Zhao then prostrates. Fu says, 'The monk is truly handsome, serving as the director in Huayan Temple (Huayan Temple).' At that time, Attendant Shoukuo came from the South Courtyard, and Zhao felt him to be peculiar, so they became friends, and he silently understood the essentials of the Three Mysteries, exclaiming, 'Linji's (Linji, a Zen master) use is like this!' Kuo asked Zhao to visit Huiyong (Huiyong, a Zen master) again, so Zhao went to pay respects. Entering without bowing, Huiyong said, 'Upon entering, one must distinguish the master.' Zhao said, 'Please, Master, distinguish.' Huiyong clapped his left knee, and Zhao shouted. He clapped his right knee again, and Zhao shouted again. Huiyong said, 'Let's put aside the left clap for now, what about the right clap?' Zhao said, 'Blind.' Huiyong then picked up a stick. Zhao said, 'Do not use blind shackles and blind sticks to seize and beat the monk, don't say I didn't tell you.' Huiyong threw down the stick and said, 'Today I have been stumped by this yellow-faced Zhejiang person.' Zhao said, 'Master, you are very much like holding a bowl but pretending not to be hungry.' Huiyong said, 'Ajari (Ajari, Sanskrit for teacher), have you not been here before?' Zhao said, 'What are you saying?' Huiyong said, 'The old monk is asking you properly.' Zhao said, 'You cannot let it go either.' Huiyong said, 'Sit down and have some tea.' The next day, Huiyong asked, 'Where were you this summer?' Zhao said, 'At Huayan Temple (Huayan Temple) in Xiangzhou (Xiangzhou), spending the summer with Attendant Kuo.' Huiyong said, 'So you have personally seen an expert.' He also said, 'What did he say to you?' Zhao said, 'He only taught me to always be the master.' Huiyong then pushed him out of the abbot's room, saying, 'What use is this kind of loser?' From then on, Zhao was convinced and worked as a gardener in the monastery. One day, Huiyong came to the garden and asked, 'How do you discuss the southern stick?' Zhao said:
作奇特商量。沼卻問。和尚此間作么生商量。颙乃拈起拄杖曰。棒下無生忍。臨機不讓師。沼於是豁然大悟。一日謂沼曰。汝乘願力。來荷大法。非偶然也。汝聞臨濟將終時語否。曰聞之。曰臨濟云。誰知吾正法眼藏向這瞎驢邊滅卻。渠平生如師子。見即殺人。及其將死。何故屈膝妥尾如此。曰密付將終。全主即滅。又問。三聖如何亦無語。曰親承入室之真子。不同門外之遊人。颙頷之。又問。汝道四種料簡語。料簡何法。曰凡語不滯凡情。即墮聖解。學者大病。先聖哀之。為施方便。如楔出楔。曰如何是奪人不奪境。曰新出紅罏金彈子。簉破阇黎鐵面皮。如何是奪境不奪人。曰芻草乍分頭腦裂。亂云初綻影猶存。如何是人境兩俱奪。曰躡足進前須急急。促鞭當鞅草遲遲。如何是人境俱不奪。曰常憶江南三月里。鷓鴣啼處百花香。又問。臨濟有三句。當日有問。如何是第一句。濟曰。三要印開朱點窄。未容擬議主賓分。沼隨聲便喝。如何是第二句。濟曰。妙解豈容無著。問漚和爭負截流機。沼曰。未問已前錯。如何是第三句。濟曰。但看棚頭弄傀儡。抽牽全藉里頭人。沼曰。明破即不堪。於是颙以為可支臨濟法道。有防禦使問颙。大善知識還具見聞覺知否。颙便掌。使不肯。復以前語問沼。沼曰。荊棘荒棒。棄來久矣
。曰妙用又如何。沼曰。王子帶刀全意氣。貧人擒倒語聲𧬜。使深肯之。遂舉颙隨問便掌語。沼曰。是深相為。使方委悉○守廓侍者。得法存獎。到德山問宣鑒曰。從上諸聖向甚麼處去。曰作么作么。曰敕點飛龍馬。跛鱉出頭來。鑒便休去。來日浴出。廓過茶與鑒。鑑於背上拊一下曰。昨日公案作么生。曰這老漢今日方始瞥地。鑒又休去。廓行腳到襄州華嚴會下。一日華嚴上堂。大眾今日。若是臨濟德山。高亭大愚。鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。廓出禮拜起。便喝。嚴亦喝。廓又喝。嚴亦喝。廓乃曰。大眾看這老漢一場敗闕。又喝一喝。拍手歸眾。嚴下座。歸方丈。時延沼作維那。上去問訊。嚴曰。維那汝來也叵耐。守廓適來。把老僧扭捏一上。待集眾打一頓趁出。曰趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。嚴方息怒。沼舉似廓。廓曰。你著甚來繇。勸這漢。我未問前。蚤要棒吃。得我話行。如今不打。搭卻我這話也。沼曰。雖然如是。已遍天下也。廓到鹿門。一日見鹿門問楚和尚你終日披披搭搭。作甚麼。楚曰。和尚見某甲披披搭搭那。鹿門便喝。楚亦喝。兩家總休去。廓曰。你看這兩個瞎漢。隨後便喝。鹿門歸方丈。卻令侍者請廓上來曰。老僧適來。與楚阇黎。
【現代漢語翻譯】 問：『妙用又如何？』（什麼是奇妙的作用呢？） 沼（延沼禪師）說：『王子帶刀，全憑意氣；貧人擒倒，語聲嚶嚶。』（王子佩戴寶刀，完全依靠氣概；窮人摔倒在地，說話聲音微弱。） 使者（守廓侍者）深深領悟。 於是舉薦颙隨（一位僧人）詢問掌語（主持禪堂事務）。 沼（延沼禪師）說：『這是深深地互相幫助。』 使者（守廓侍者）這才完全明白。 守廓侍者，在存獎處得法，到德山（德山宣鑒禪師）處參訪，問宣鑒：『從上諸聖向甚麼處去？』（歷代聖賢都到哪裡去了？） 宣鑒說：『作么作么？』（做什麼做什麼？意思是追問其意。） 守廓說：『敕點飛龍馬，跛鱉出頭來。』（皇上欽點的飛龍寶馬，瘸腿的鱉也想出人頭地。） 宣鑒便不再說話。 第二天沐浴后，守廓遞茶給宣鑒，宣鑒在他背上拍了一下說：『昨日公案作么生？』（昨天的事情怎麼樣了？） 守廓說：『這老漢今日方始瞥地。』（這老傢伙今天才剛剛明白。） 宣鑒又不再說話。 守廓行腳到襄州華嚴會下，一日華嚴（華嚴和尚）上堂：『大眾今日，若是臨濟（臨濟義玄禪師）、德山（德山宣鑒禪師）、高亭（高亭和尚）、大愚（大愚禪師）、鳥窠（鳥窠道林禪師）、船子（船子德誠禪師）兒孫，不用如何若何，便請單刀直入，華嚴與汝證據。』（各位，今天如果是臨濟、德山、高亭、大愚、鳥窠、船子的後代子孫，不用怎樣怎樣，就請直接了當，華嚴我來給你們證明。） 守廓出列禮拜後站起來，便喝一聲，華嚴也喝一聲。 守廓又喝一聲，華嚴也喝一聲。 守廓於是說：『大眾看這老漢一場敗闕。』（各位看看這老傢伙，完全失敗了。） 又喝一聲，拍手回到人群中，華嚴下座，回到方丈。 當時延沼擔任維那（寺院中負責僧眾事務的僧人），上前問訊，華嚴說：『維那，你來了，真可惡！守廓剛才把老僧我扭捏了一番，等集合大眾打他一頓趕出去。』 延沼說：『趕他遲了，和尚您說錯話了，他是臨濟的子孫，本來就是這樣。』 華嚴才息怒。 延沼把這件事告訴守廓，守廓說：『你用什麼理由勸這老傢伙？我還沒問之前，早就該捱打了，我的話能行得通，現在不打，就辜負了我的話。』 延沼說：『雖然如此，已經傳遍天下了。』 守廓到鹿門，一日見鹿門問楚和尚：『你終日披披搭搭，作甚麼？』（你整天披披掛掛的，做什麼？） 楚和尚說：『和尚見某甲披披搭搭那？』（和尚你看到我披披掛掛的嗎？） 鹿門便喝一聲，楚和尚也喝一聲，兩家都停止了。 守廓說：『你看這兩個瞎漢。』（你們看這兩個瞎子。） 隨後便喝一聲，鹿門回到方丈，卻讓侍者請守廓上來，說：『老僧適來，與楚阇黎。』（老僧我剛才和楚和尚。）
【English Translation】 Asked: 'What about the wondrous function?' Zhao (Zen Master Yan Zhao) said: 'The prince carries a sword, relying entirely on his spirit; the poor man is knocked down, his voice whimpering.' The envoy (Attendant Shoukuo) deeply understood. So he recommended Yong Sui (a monk) to inquire about the handling of affairs in the Zen hall. Zhao (Zen Master Yan Zhao) said: 'This is deeply helping each other.' The envoy (Attendant Shoukuo) then fully understood. Attendant Shoukuo, having obtained the Dharma at Cunjiang's place, visited Deshan (Zen Master Xuanjian of Deshan), asking Xuanjian: 'Where have all the sages of the past gone?' Xuanjian said: 'What to do? What to do?' (meaning to question his intention). Shoukuo said: 'An imperial decree appoints the flying dragon horse, yet a lame turtle tries to stand out.' Xuanjian then stopped speaking. The next day, after bathing, Shoukuo offered tea to Xuanjian, who patted him on the back and said: 'How is the case from yesterday?' Shoukuo said: 'This old fellow has only just glimpsed it today.' Xuanjian again stopped speaking. Shoukuo traveled to the Huayan assembly in Xiangzhou. One day, Huayan (Huayan Monk) ascended the hall: 'Today, everyone, if you are descendants of Linji (Zen Master Yixuan of Linji), Deshan (Zen Master Xuanjian of Deshan), Gaoting (Gaoting Monk), Dayu (Dayu Zen Master), Niaoke (Zen Master Daolin of Niaoke), or Chuanzi (Zen Master Decheng of Chuanzi), there is no need for this or that, just go straight to the point, and I, Huayan, will vouch for you.' Shoukuo came forward, bowed, and stood up, then shouted. Huayan also shouted. Shoukuo shouted again, and Huayan also shouted. Shoukuo then said: 'Everyone, look at this old fellow's complete failure.' He shouted again, clapped his hands, and returned to the crowd. Huayan descended from the seat and returned to his abbot's quarters. At that time, Yanzhao was serving as the director (a monk in charge of monastic affairs). He went forward to inquire, and Huayan said: 'Director, you've come! How hateful! Shoukuo just twisted me around. I'll gather the assembly and beat him and drive him out.' Yanzhao said: 'It's too late to drive him out. You misspoke, Master. He is a descendant of Linji, and this is how they are.' Huayan then calmed down. Yanzhao told Shoukuo about this, and Shoukuo said: 'What reason did you use to persuade this old fellow? Before I even asked, I deserved a beating. If my words can work, then not beating me now would be a waste of my words.' Yanzhao said: 'Even so, it has already spread throughout the world.' Shoukuo went to Lumen. One day, he saw Lumen asking Monk Chu: 'What are you doing, always draped and hung with things?' Monk Chu said: 'Does the Master see me draped and hung with things?' Lumen then shouted, and Monk Chu also shouted. Both sides stopped. Shoukuo said: 'Look at these two blind men.' Then he shouted, and Lumen returned to his abbot's quarters, but had an attendant invite Shoukuo up, saying: 'This old monk just now, with Monk Chu.'
賓主相見。什麼敗闕。曰轉見病深。曰老僧自見興化來。便會也。曰和尚到興化時。守廓為侍者。記得與么時語。曰請舉看。廓遂舉興化問和尚。甚處來。和尚曰。五臺來。興化曰。還見文殊么。和尚便喝。興化曰。我問你還見文殊么。又惡發作么。和尚又喝。興化無語。和尚作禮。興化至明日。教守廓喚和尚。和尚蚤去也。興化上堂云。你看這個僧。擔條斷貫。索向南方去也。已后也道見興化來。今日公案恰似與么時底。曰興化當時。為甚無語。曰見和尚不會賓主句。所以無語。及欲喚和尚持論。和尚已去也。鹿門明日特為煎茶。晚參告眾曰。夫參學龍象。直須仔細入室抉擇。不得容易綽得個語。便以為極。則道我靈利。只如山僧。當初見興化時語。得個動轉底。見人道一喝兩喝便休語。為佛法也。今日被明眼人覷破。卻成一場笑具。圖個甚麼。只為我慢無明。不能迴轉親近上流。賴得明眼道人。不惜身命。對眾證據。此恩難報。何故。興化云。饒你喝得興化。上三十三天。卻撲下來。一點氣也無。款款地蘇息起來。向你道未在。何故如此。興化未曾向紫羅帳里撒真珠與你在。胡喝亂喝作么。真為藥石之言。道流難信。如今直須明辨取。豈不慶快平生參學事畢。
○桂琛禪師傳法文益
文益。餘杭魯氏
【現代漢語翻譯】 現代漢語譯本 賓主相見，什麼是敗闕之處？答：轉而看到病癥加深。說：老僧自從見過興化（人名，生卒年不詳）之後，便明白了。問：和尚到興化時，守廓（人名，生卒年不詳）作為侍者，記得當時說過這樣的話嗎？答：請說來聽聽。守廓於是舉出興化問和尚：從哪裡來？和尚說：五臺山（佛教名山）來。興化問：還見到文殊（文殊菩薩，佛教四大菩薩之一）了嗎？和尚便喝斥。興化說：我問你還見到文殊了嗎？又發什麼脾氣？和尚又喝斥。興化無話可說。和尚作揖。興化到第二天，讓守廓叫和尚來。和尚早已離開了。興化上堂說：你們看這個僧人，挑著斷了線的錢串，一定要向南方去。以後也說見過興化。今天的公案就像當時那樣。問：興化當時，為什麼無話可說？答：因為見到和尚不會賓主之句，所以無話可說。等到想要叫和尚來辯論，和尚已經走了。鹿門（地名，也指鹿門和尚）第二天特意為大家煎茶。晚參時告訴大家說：參學的龍象（比喻傑出的人才），一定要仔細入室辨別抉擇，不能輕易得到一句話，便以為是極高的境界，就說自己靈敏。就像我當初聽到興化說的話，得到一些可以動轉的東西，見人說一喝兩喝便停止不說了，以為這就是佛法。今天被明眼人看破，卻成了一場笑話。圖個什麼呢？只因爲我慢無明，不能迴轉親近上流。幸虧有明眼的道人，不惜身命，當衆舉證，這份恩情難以報答。為什麼呢？興化說：即使你喝斥得興化上了三十三天（佛教用語，指極高的境界），卻又撲下來，一點氣力也沒有。慢慢地甦醒過來，告訴你還沒到那個境界。為什麼這樣說呢？興化未曾向紫羅帳里撒真珠給你，胡亂喝斥做什麼？真是藥石之言，修行的人難以相信。現在一定要明辨清楚。豈不是慶幸快樂，平生參學之事完畢。 桂琛禪師（人名，生卒年不詳）傳法給文益（法號，生卒年不詳） 文益，餘杭（地名，今浙江杭州）魯氏
【English Translation】 English version The host and guest meet. What is the defect? Answer: Turning to see the illness deepen. It is said: Since the old monk met Xinghua (person's name, unknown birth and death years), he understood. Question: When the monk arrived at Xinghua, Shoukuo (person's name, unknown birth and death years) was the attendant, do you remember saying such words at that time? Answer: Please tell me. Shoukuo then brought up Xinghua asking the monk: Where did you come from? The monk said: From Mount Wutai (Buddhist famous mountain). Xinghua asked: Have you seen Manjusri (Manjusri Bodhisattva, one of the four major Bodhisattvas in Buddhism)? The monk then scolded. Xinghua said: I asked you if you saw Manjusri? What are you getting angry about again? The monk scolded again. Xinghua had nothing to say. The monk bowed. The next day, Xinghua asked Shoukuo to call the monk. The monk had already left. Xinghua went to the hall and said: Look at this monk, carrying a broken string of coins, he must go south. Later, he also said that he had seen Xinghua. Today's case is just like that time. Question: Why was Xinghua speechless at that time? Answer: Because he saw that the monk did not understand the host-guest phrase, he was speechless. When he wanted to call the monk to argue, the monk had already left. Lumen (place name, also refers to Lumen monk) specially brewed tea for everyone the next day. During the evening meditation, he told everyone: Those who participate in learning, like dragons and elephants (metaphor for outstanding talents), must carefully enter the room to discern and choose, and must not easily obtain a sentence and think it is the highest state, and say that they are clever. Just like when I first heard Xinghua's words, I got something that could be moved, and when I saw people say one or two scoldings, I stopped talking, thinking that this was the Dharma. Today, being seen through by discerning people, it has become a joke. What is the point? Just because of my arrogance and ignorance, I cannot turn back and get close to the upper class. Fortunately, there are discerning Taoists who do not spare their lives and testify in public, this kindness is difficult to repay. Why? Xinghua said: Even if you scold Xinghua to the thirty-third heaven (Buddhist term, referring to the highest realm), you will fall down again, without any strength. Slowly wake up and tell you that you have not reached that state. Why say that? Xinghua has never sprinkled real pearls for you in the purple silk tent, what are you doing scolding randomly? It is really medicine-like words, difficult for practitioners to believe. Now you must clearly distinguish. Isn't it happy and joyful, the matter of participating in learning in your life is over. Chan Master Guichen (person's name, unknown birth and death years) passed on the Dharma to Wenyi (Dharma name, unknown birth and death years) Wenyi, from the Lu family in Yuhang (place name, now Hangzhou, Zhejiang)
子。生而秀髮。七歲剃染。弱齡稟具。究毗尼。探儒典。振錫南遊。抵福州。參慧棱。不大發明。后同紹修法進三人。自漳州抵湖外。值天雨雪。溪流瀑漲。遂解包。休于城隅古寺。入堂。有老僧擁爐。三人附火次。老僧問益曰。此行何之。益曰。行腳去。曰如何是行腳事。益曰。不知。曰不知最親切。又同三人舉肇論。至天地與我同根處。老僧曰。山河大地與諸上座。是同是別。益曰別。老僧豎兩指。益曰同。老僧又豎兩指。便起去。益大驚。及周行廊廡。讀字額曰。石山地藏。乃知桂琛禪師也。雪霽辭去。琛門送之。問曰。上座尋常說三界惟心萬法惟識。乃指庭上片石曰。且道此石在心內。在心外。益曰。在心內。琛笑曰。行腳人著甚來繇。安片石在心頭。益窘無以對。遂辭修進二人。即放包依席下求抉擇。近一月餘。日呈見解。說道理。琛語之曰。佛法不恁么。益曰。某甲辭窮理絕也。琛曰。若論佛法。一切現成。益於言下大悟○紹修。初與文益。同參桂琛。所得謂已臻極。暨同辭至建陽。途中益忽問。萬象之中獨露身。是撥萬象。不撥萬象。曰不撥。益曰。說甚麼撥不撥。修懵然。卻回地藏琛問。子去未久。何以卻來。曰有事未決。豈憚䟦涉山川。曰汝䟦涉許多山川。也還不惡。修未諭旨乃問。萬象之中獨露
身。意旨如何。曰汝道古人撥萬象。不撥萬象。曰不撥。曰兩個也。修駭然沉思。卻問琛。未審古人撥萬象不撥萬象。曰汝喚甚麼作萬象。修方省悟○洪進。在地藏時。居第一座。一日琛上堂。二僧出禮拜。琛曰俱錯。二僧無語。下堂請益修。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。進不肯。修乃問。上座又作么生。進曰。汝自迷暗。焉可為人。修憤然上方丈請益。琛指廊下曰。典座入庫頭去也。修乃省。過一日。進問修。明知生是不生之理。為甚麼為生死之所流。修曰。筍畢竟成竹去。如今作篾使還得么。進曰。汝向後自悟去在。修曰。某甲所見只如此。上座意旨如何。進乃指曰。這個是監院房。那個是典座房。修便禮謝。
(丁亥)瑞龍幻璋禪師入寂
幻璋。住瑞龍。天成二年四月。從錢王尚父乞墳。尚父笑曰。師便爾乎。遣人擇地于西關。建塔。塔畢。往辭錢王。囑以護法恤民。還而坐化。壽八十七。坐七十夏。
(戊子)常覺禪師住普凈
常覺。初訪歸宗章。聞法省悟。因游上都。于麗景門外。獨居二載。間有比鄰張生。請覺供養。張有悟入。乃設榻留宿。至夜與妻竊窺。見覺體遍一榻。倍加欽慕曰。弟子夫婦垂老。今愿割前堂。以裨丈室。覺欣然受之。至天成三年。遂
【現代漢語翻譯】 現代漢語譯本： 身。意旨如何？曰：『汝道古人撥萬象，不撥萬象？』曰：『不撥。』曰：『兩個也。』修駭然沉思，卻問琛：『未審古人撥萬象不撥萬象？』曰：『汝喚甚麼作萬象？』修方省悟。洪進，在地藏時，居第一座。一日琛上堂，二僧出禮拜。琛曰：『俱錯。』二僧無語，下堂請益修。修曰：『汝自巍巍堂堂，卻禮拜擬問他人，豈不是錯？』進不肯。修乃問：『上座又作么生？』進曰：『汝自迷暗，焉可為人？』修憤然上方丈請益。琛指廊下曰：『典座入庫頭去也。』修乃省。過一日，進問修：『明知生是不生之理，為甚麼為生死之所流？』修曰：『筍畢竟成竹去，如今作篾使還得么？』進曰：『汝向後自悟去在。』修曰：『某甲所見只如此，上座意旨如何？』進乃指曰：『這個是監院房，那個是典座房。』修便禮謝。
（丁亥（927））瑞龍幻璋禪師入寂
幻璋，住瑞龍。天成二年（927）四月，從錢王尚父乞墳。尚父笑曰：『師便爾乎？』遣人擇地于西關，建塔。塔畢，往辭錢王，囑以護法恤民，還而坐化。壽八十七，坐七十夏。
（戊子（928））常覺禪師住普凈
常覺，初訪歸宗章，聞法省悟。因游上都，于麗景門外，獨居二載。間有比鄰張生，請覺供養。張有悟入，乃設榻留宿。至夜與妻竊窺，見覺體遍一榻，倍加欽慕曰：『弟子夫婦垂老，今愿割前堂，以裨丈室。』覺欣然受之。至天成三年（928），遂
【English Translation】 English version: Body. What is the meaning? He said, 'You say the ancients manipulate all phenomena, or do not manipulate all phenomena?' He said, 'Do not manipulate.' He said, 'Two also.' Xiu was shocked and pondered, then asked Chen, 'I don't know if the ancients manipulated all phenomena or not?' Chen said, 'What do you call all phenomena?' Xiu then realized. Hongjin, when at Dizang (Earth Treasury Bodhisattva), was the first seat. One day Chen ascended the hall, and two monks came out to bow. Chen said, 'Both are wrong.' The two monks were speechless and went down the hall to ask Xiu for instruction. Xiu said, 'You are dignified and imposing, yet you bow and intend to ask others, isn't that wrong?' Jin refused to accept it. Xiu then asked, 'What does the senior monk do?' Jin said, 'You are confused and ignorant, how can you guide others?' Xiu angrily went to the abbot's room to ask for instruction. Chen pointed to the corridor and said, 'The director of supplies has gone to the storeroom.' Xiu then understood. A day later, Jin asked Xiu, 'Knowing that birth is the principle of non-birth, why is it the flow of birth and death?' Xiu said, 'The bamboo shoot will eventually become bamboo, can it still be used as bamboo strips now?' Jin said, 'You will realize it yourself later.' Xiu said, 'What I see is only this, what is the senior monk's intention?' Jin then pointed and said, 'This is the supervisor's room, that is the director of supplies' room.' Xiu then bowed and thanked him.
(Dinghai (927)) Chan Master Huanzhang of Ruilong passed away
Huanzhang, lived in Ruilong. In April of the second year of Tiancheng (927), he asked Qian Wang Shangfu (King Qian's honorary title) for a tomb. Shangfu laughed and said, 'Is the master going to do this?' He sent someone to choose a site in Xiguan (West Gate) to build a pagoda. After the pagoda was completed, he went to bid farewell to King Qian, instructing him to protect the Dharma and care for the people, and then returned and sat in meditation until his death. He lived to eighty-seven years old and sat for seventy summers.
(Wuzi (928)) Chan Master Changjue resided in Pujing
Changjue, first visited Guizong Zhang, and attained enlightenment upon hearing the Dharma. He then traveled to Shangdu (Upper Capital) and lived alone outside Lijin Gate for two years. Occasionally, a neighbor named Zhang Sheng invited Jue to offer alms. Zhang had an understanding, so he set up a couch for him to stay overnight. At night, he and his wife secretly peeked and saw Jue's body covering the entire couch, and they admired him even more, saying, 'This disciple and his wife are old, and now we are willing to give up the front hall to help the abbot's room.' Jue gladly accepted it. In the third year of Tiancheng (928), he then
成大院。賜額普凈。覺以時機淺昧。難任極旨。乃曰。我寧不務開法。繇是每月三八。施浴僧道萬計。常謂諸徒曰。但得慧門無壅。則福何滯哉○從展。住保福。學眾不下七百。天成三年三月日。示微疾。僧入丈室問訊。展曰。吾與汝相識年深。有何方術相救。曰方術甚有。聞和尚不解忌口。又謂眾曰。吾旬日來。氣力困劣。別無他。祇是時至也。僧問。時既至矣。師去即是。住即是曰道道。曰恁么則某甲不敢造次。曰失錢遭罪。言訖。跏趺而逝○行崇。嗣法從展。住谷山報恩。謂門弟子曰。吾雖不在。未嘗不為諸兄弟。若委悉報恩。常為人處。許汝出意想知解。五陰身田。若委不得。保汝未出得意想知解。所以古人喚作鬼家活計。蝦蟆衣下客。欲得速疾相應。即如今立地。便證驗取識取。有什麼罪過。不然根思遲𢌞。且以日及夜。尋究將去。忽一日覷見。更莫以少為足。更能研窮究竟。乃至淫坊酒肆。若觸若凈。若好若惡。以汝所見事覷教。儘是此境界。入如入律。若見一法。如毫髮許。不見此個事。我說為無明翳障。直須不見有法。是別底法。方得圓備。到這裡更能翻擲。自繇開合。不成痕縫。如水入水。如火入火。如風入風。如空入空。若能如是。直下提一口劍。刺斷天下人。疑網一如。不作相似。所以古人道
【現代漢語翻譯】 現代漢語譯本： 成大院。賜額普凈（寺廟名）。覺禪師認為時機尚淺，難以承擔重任，於是說：『我寧願不致力于開創佛法。』因此每月初三和初八，佈施齋飯給僧人和道士，數量多達萬人。他常對弟子們說：『只要智慧之門沒有阻塞，那麼福報又有什麼可滯留的呢？』 從展禪師，住在保福寺。學僧不下七百人。天成三年（928年）三月某日，略微感到不適。僧人進入方丈室問候。從展禪師說：『我與你們相識多年，有什麼方法可以救我？』僧人說：『方法很多，聽說和尚您不注意忌口。』又對眾人說：『我近十天來，氣力睏乏衰弱，沒有其他原因，只是時候到了。』僧人問：『既然時候已到，師父是離開還是留下？』禪師說：『道道。』僧人說：『既然如此，那麼弟子不敢輕舉妄動。』禪師說：『失錢遭罪。』說完，便跏趺坐化。 行崇禪師，繼承了從展禪師的法脈，住在谷山報恩寺。他對門下弟子說：『我雖然不在了，但從未不為各位兄弟著想。如果詳細瞭解報恩寺，常常為人處世，允許你們超出意想知解的範圍，認識五陰身田。如果不能詳細瞭解，我保證你們無法超出意想知解的範圍，所以古人稱之為鬼家活計，蝦蟆衣下的客人。想要迅速相應，就現在立刻站立，便可驗證並認識它，有什麼罪過？不然的話，根器和思慮遲鈍，就用日夜的時間，去尋究它。』忽然有一天看見了，更不要以少為滿足，更能研窮到究竟，乃至淫坊酒肆，無論是接觸還是清凈，無論是好還是壞，用你們所見的事情去觀察，全部都是這個境界。進入就像進入法律一樣。如果見到一法，哪怕像毫髮一樣細微，沒有見到這個事情，我就說這是無明遮蔽。必須不見有法，是別樣的法，才能圓滿具備。到了這裡更能翻轉，自由開合，不留痕跡，如水入水，如火入火，如風入風，如空入空。如果能這樣，直接提一口劍，刺斷天下人的疑網，一如既往，不作相似。所以古人說：
【English Translation】 English version: Cheng Da Courtyard. Granted the name Pu Jing (temple name). Chan Master Jue felt that the time was not ripe and it was difficult to take on the ultimate responsibility, so he said, 'I would rather not devote myself to initiating the Dharma.' Therefore, on the 3rd and 8th of each month, he offered alms to monks and Taoists, numbering as many as ten thousand. He often said to his disciples, 'As long as the gate of wisdom is not blocked, then what can hinder blessings?' Chan Master Cong Zhan resided at Baofu Temple. The number of studying monks was no less than seven hundred. On a certain day in March of the third year of Tiancheng (928 AD), he felt slightly unwell. The monks entered the abbot's room to inquire. Chan Master Cong Zhan said, 'I have known you for many years, what methods can save me?' The monk said, 'There are many methods, I heard that you, the venerable monk, do not pay attention to dietary restrictions.' He also said to the crowd, 'For the past ten days, my strength has been weak and exhausted, there is no other reason, it is just that the time has come.' The monk asked, 'Since the time has come, will the master leave or stay?' The Chan master said, 'Dao, Dao.' The monk said, 'Since this is the case, then this disciple dares not act rashly.' The Chan master said, 'Losing money brings disaster.' After saying this, he sat in the lotus position and passed away. Chan Master Xing Chong, inherited the Dharma lineage of Chan Master Cong Zhan, and resided at Baoen Temple in Gushan. He said to his disciples, 'Although I am gone, I have never stopped thinking of you brothers. If you understand Baoen Temple in detail, and always conduct yourselves properly, I allow you to go beyond the scope of intentional understanding and recognize the five skandha body-field. If you cannot understand it in detail, I guarantee that you will not be able to go beyond the scope of intentional understanding, so the ancients called it the work of the ghost family, the guest under the toad's robe. If you want to quickly correspond, stand up right now, and you can verify and recognize it, what sin is there? Otherwise, if your faculties and thoughts are slow, then use the time of day and night to seek it out.' Suddenly one day you see it, do not be satisfied with little, but rather study it to the end, even in brothels and taverns, whether touching or pure, whether good or bad, use what you see to observe, all of it is this realm. Entering is like entering the law. If you see a Dharma, even as fine as a hair, and you have not seen this matter, I say that this is ignorance obscuring. You must not see that there is a Dharma, that is a different Dharma, in order to be fully equipped. When you get here, you can turn it over, open and close freely, without leaving a trace, like water entering water, like fire entering fire, like wind entering wind, like emptiness entering emptiness. If you can do this, directly draw a sword and cut through the net of doubt of all people in the world, as always, without making it similar. Therefore, the ancients said:
。繁興大用。舉必全真。若有個漢。到與么境界。誰敢向前說是說非。何以故。此人是個漢。超諸限量。透出因果一切處。管束此人不得。若能如是即可。若未得如此。且直須好看。莫取次發言吐氣。沉墜卻汝無量劫。莫到與么時。便道報恩不道○桂琛。住羅漢。或住地藏石山。後唐天成三年。有僧來報。保福和尚已遷化了。琛曰。保福遷化。地藏入塔。其年秋。復至閩城舊止。遍游近城諸剎。乃還。俄示微疾。僧問。和尚尊候較否。琛以杖拄地曰。汝道這個還痛否。曰和尚問阿誰。曰問汝。曰還痛否。曰元來共我作道理。乃沐浴安坐而化。阇維收舍利。建塔。謚曰真應○扣冰澡先。住靈曜。天成三年。閩王延入內堂問法。茶次先提起橐子曰。大王會么。曰不會。曰人王法王各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。荼毗祥曜滿山。獲五色舍利。謚慈濟。
(庚寅)文偃禪師住靈樹
文偃。自傳宗印。遍謁諸方。激揚大事。到九江。陳操尚書請齋。才見。便問。儒書中即不問。三乘十二分教。自有座主。作么生是衲僧行腳事。曰尚書曾問幾人來。曰即今問上座。曰即今且置。作么生是教意。曰黃卷赤軸。曰這個是語言文字。作么生是教意。曰口欲談而詞喪。心欲緣而慮亡。曰口欲
【現代漢語翻譯】 現代漢語譯本： 繁興大用，所舉之事必全然真實。若有這樣一個人，到達這種境界，誰還敢在他面前說是說非呢？為什麼呢？因為這個人是個大丈夫，超越了一切，透徹了因果，任何地方都管束不了他。若能如此，就可以了。若未能達到如此境界，就須好好地看，不要隨便發言吐氣，沉淪了你無量劫。莫要到那時，便說報恩。桂琛禪師，住在羅漢院，或住在地藏石山。後唐天成三年（928年），有僧人來報，說保福和尚已經圓寂了。桂琛禪師說：『保福遷化，地藏入塔。』那年秋天，他又回到閩城舊址，遍游近城的各個寺廟，然後返回。不久示現輕微的疾病。僧人問：『和尚您身體好些了嗎？』桂琛禪師用拄杖拄地，說：『你說這個還痛嗎？』僧人說：『和尚您問誰呢？』桂琛禪師說：『問你。』僧人說：『還痛嗎？』桂琛禪師說：『原來是和我講道理。』於是沐浴安坐而圓寂。荼毗后收取捨利，建塔供奉，謚號為真應。
扣冰澡先禪師，住在靈曜寺。後唐天成三年（928年），閩王邀請他到內堂問法。喝茶時，澡先禪師提起茶橐子說：『大王會嗎？』閩王說：『不會。』澡先禪師說：『人王法王各自照了。』住了十天，因病告辭。到十二月二日，沐浴升堂，告別大眾而逝世。荼毗時祥光照滿山野，獲得五色舍利，謚號為慈濟。
（庚寅年）文偃禪師住在靈樹寺。
文偃禪師，自從傳承宗門心印后，遍訪各方，激揚大事。到達九江時，陳操尚書請他齋飯。剛見面，陳操尚書便問：『儒書中的道理暫且不問，三乘十二分教（佛教的各種經典分類），自有講經的法師。什麼是衲僧（雲遊僧人）行腳的事？』文偃禪師問：『尚書曾問過幾個人？』陳操尚書說：『現在問上座您。』文偃禪師說：『現在暫且放下，什麼是教意？』陳操尚書說：『黃卷赤軸（指精美的佛經）。』文偃禪師說：『這個是語言文字，什麼是教意？』陳操尚書說：『口欲談而詞喪，心欲緣而慮亡。』文偃禪師說：『口欲』
【English Translation】 English version: The flourishing of great function, every action is completely true. If there is such a person who reaches this state, who would dare to say right or wrong in front of him? Why? Because this person is a real man, surpassing everything, thoroughly understanding cause and effect, and cannot be controlled anywhere. If one can be like this, then it is good. If one has not yet reached this state, then one must look carefully and not speak or breathe carelessly, causing oneself to sink for countless kalpas. Do not say 'repaying kindness' at that time. Guichen Chan Master lived in Luohan Monastery or Dizo Rock Mountain. In the third year of Tiancheng (928 AD) of the Later Tang Dynasty, a monk came to report that Abbot Baofu had passed away. Chan Master Guichen said, 'Baofu has passed away, and Dizo has entered the pagoda.' That autumn, he returned to the old site in Min City, traveled to various temples near the city, and then returned. Soon he showed a slight illness. A monk asked, 'Is the abbot feeling better?' Chan Master Guichen struck the ground with his staff and said, 'Do you say this still hurts?' The monk said, 'Who are you asking, Abbot?' Chan Master Guichen said, 'Asking you.' The monk said, 'Does it still hurt?' Chan Master Guichen said, 'So you are reasoning with me.' Then he bathed, sat peacefully, and passed away. After cremation, relics were collected and a pagoda was built, with the posthumous title of True Response.
Chan Master Koubing Zao Xian lived in Lingyao Monastery. In the third year of Tiancheng (928 AD) of the Later Tang Dynasty, the King of Min invited him to the inner hall to ask about the Dharma. During tea, Chan Master Zao Xian picked up the tea bag and said, 'Does the Great King understand?' The King said, 'I don't understand.' Chan Master Zao Xian said, 'The king of men and the king of Dharma each illuminate themselves.' After staying for ten days, he resigned due to illness. On the second day of the twelfth month, he bathed, ascended the hall, bid farewell to the assembly, and passed away. During cremation, auspicious light filled the mountains, and five-colored relics were obtained, with the posthumous title of Compassionate Relief.
(Gengyin Year) Chan Master Wenyan lived in Lingshu Monastery.
Chan Master Wenyan, since inheriting the mind seal of the sect, visited various places, inspiring great events. When he arrived in Jiujiang, Minister Chen Cao invited him to a vegetarian meal. As soon as they met, Minister Chen Cao asked, 'I will not ask about the principles in Confucian books for now. The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist scriptures) have their own Dharma masters who lecture on them. What is the matter of a traveling monk?' Chan Master Wenyan asked, 'How many people has the Minister asked?' Minister Chen Cao said, 'I am asking you now, Venerable.' Chan Master Wenyan said, 'Let's put that aside for now. What is the meaning of the teachings?' Minister Chen Cao said, 'Yellow scrolls and red axes (referring to exquisite Buddhist scriptures).' Chan Master Wenyan said, 'These are words and language. What is the meaning of the teachings?' Minister Chen Cao said, 'The mouth wants to speak but the words are lost, the mind wants to connect but the thoughts vanish.' Chan Master Wenyan said, 'The mouth wants'
談而詞喪。為對有言。心欲緣而慮亡。為對妄想。作么生是教意。操無語。偃曰。見說尚書看法華經是否。曰是。曰經中道。一切治生產業。皆與實相。不相違背。且道非非想天。有幾人退位。操又無語。偃曰。尚書且莫草草。三經五論師僧拋卻。特入叢林。十年二十年。尚不柰何。尚書又爭得會。操禮拜曰。某甲罪過。長興元年。到曹溪禮祖塔。靈樹敏請為第一座。先是敏不請首座。有勸請者。但曰。我首座已出家。久之又請。曰我首座已行腳悟道。久之又請。曰我首座已度嶺矣。忽一日令擊鐘接首座。眾皆出迓。偃果至。敏迎笑曰。奉遲甚久。何來暮。即命之。偃亦不辭而就職。俄廣主劉王將興兵。就敏決可否。敏前知。手封奩子。語侍者曰。王來。出以似之。乃就坐而逝。王至。聞敏已化。大驚。問和尚何時得疾。曰師不曾有疾。適封一奩子。令候王至。王開奩。得一帖子。云人天眼目。堂中首座。王於是請偃。繼其法席。
(辛卯)延沼禪師住風穴
延沼。依止南院六年。辭去。長興二年。至汝州。見草屋數椽依山。如逃亡人家。問田父此何所。曰古風穴寺。歲饑。眾棄之而去。余佛像鐘鼓耳。沼曰。我居之可乎。曰可。沼乃留止。日乞村落。夜燃松脂。單丁者七年。
(壬辰)長慶慧棱
【現代漢語翻譯】 現代漢語譯本： 談論時卻喪失了本來的意義。爲了應對而有所言說。心中想要攀緣卻失去了思慮。爲了應對而產生妄想。什麼是教義的真意？操禪師沉默不語。偃禪師說：『聽說尚書您在看《法華經》，是嗎？』操禪師回答：『是的。』偃禪師說：『經中說，一切治理生產的行業，都與實相不相違背。』那麼請問，非非想天（佛教用語，指三界天中最高的一界）有多少人會退位呢？操禪師又無話可說。偃禪師說：『尚書您且不要草率。那些精通三經五論的師父們，拋棄一切，特意進入叢林，十年二十年，尚且不能完全領會，尚書您又怎麼能夠理解呢？』操禪師禮拜說：『我真是罪過。』 長興元年（930年），到曹溪（地名，位於今廣東省）禮拜六祖慧能的塔。靈樹敏禪師請他擔任第一座（寺院中的重要職位）。起初，敏禪師不請首座，有人勸請時，他總是說：『我的首座已經出家了。』過了很久又有人勸請，他說：『我的首座已經行腳悟道去了。』又過了很久又有人勸請，他說：『我的首座已經過嶺了。』忽然有一天，他命令敲鐘迎接首座。眾人都出去迎接，偃禪師果然到了。敏禪師笑著迎接說：『等候您很久了，怎麼來得這麼晚？』立即任命他為首座。偃禪師也不推辭就接受了職位。不久，廣主劉王將要興兵，就此事向敏禪師請教。敏禪師事先知道結果，用手封好一個匣子，告訴侍者說：『王來了，把這個給他。』然後就坐化圓寂了。劉王到了，聽說敏禪師已經圓寂，非常驚訝。問和尚什麼時候得的病，侍者說：『師父不曾生病，只是封好一個匣子，讓等候大王到來。』劉王打開匣子，得到一個帖子，上面寫著『人天眼目，堂中首座』。於是劉王就請偃禪師，繼承了敏禪師的法席。
（辛卯年）延沼禪師住在風穴寺。
延沼禪師，依止南院慧颙禪師六年，辭別離去。長興二年（931年），到達汝州，看到幾間茅屋依山而建，像逃亡人家一樣。問田里的老農這裡是什麼地方，老農說：『是古風穴寺，因為年歲饑荒，僧眾都拋棄這裡離開了，只剩下佛像鐘鼓罷了。』延沼禪師說：『我住在這裡可以嗎？』老農說：『可以。』延沼禪師於是留下來居住，白天到村落里乞討食物，晚上點燃松脂照明，孤身一人堅持了七年。
（壬辰年）長慶慧棱禪師
【English Translation】 English version: Speaking loses the meaning of the words. Responding is to have words. The mind wants to cling but loses thought. Responding is to have delusion. What is the true meaning of the teaching? Chan Master Cao remained silent. Chan Master Yan said, 'I heard that Your Honor is reading the Lotus Sutra, is that so?' Chan Master Cao replied, 'Yes.' Chan Master Yan said, 'The sutra says that all industries of governance and production are not contrary to the true nature of reality.' Then, may I ask, how many people in the Heaven of Neither Perception nor Non-Perception (the highest realm in the Three Realms in Buddhism) will abdicate their positions?' Chan Master Cao was speechless again. Chan Master Yan said, 'Your Honor, please do not be hasty. Those masters who are proficient in the Three Sutras and Five Treatises abandon everything and deliberately enter the monastic forest for ten or twenty years, yet they still cannot fully comprehend it. How can Your Honor understand it?' Chan Master Cao bowed and said, 'I am truly at fault.' In the first year of Changxing (930 AD), he went to Caoxi (a place name, located in present-day Guangdong Province) to pay homage to the pagoda of the Sixth Patriarch Huineng. Chan Master Lingshu Min invited him to serve as the first seat (an important position in the monastery). Initially, Chan Master Min did not invite a head seat. When someone urged him to do so, he always said, 'My head seat has already left home.' After a long time, someone urged him again, and he said, 'My head seat has already gone on pilgrimage to seek enlightenment.' After a long time, someone urged him again, and he said, 'My head seat has already crossed the mountain.' Suddenly one day, he ordered the bell to be rung to welcome the head seat. Everyone went out to greet him, and Chan Master Yan indeed arrived. Chan Master Min greeted him with a smile and said, 'I have been waiting for you for a long time, why are you so late?' He immediately appointed him as the head seat. Chan Master Yan did not decline and accepted the position. Soon, Liu Wang, the ruler of Guang, was about to raise troops and consulted Chan Master Min on this matter. Chan Master Min knew the outcome in advance, sealed a box with his hand, and told the attendant, 'When the king comes, give this to him.' Then he sat in meditation and passed away. When Liu Wang arrived, he was very surprised to hear that Chan Master Min had passed away. He asked when the monk had fallen ill. The attendant said, 'The master was not ill, but he sealed a box and asked to wait for the arrival of the king.' Liu Wang opened the box and found a note that read 'The eye of humans and gods, the head seat in the hall.' So Liu Wang invited Chan Master Yan to succeed Chan Master Min's Dharma seat.
(Xinmao Year) Chan Master Yanzhao resided at Fengxue Temple.
Chan Master Yanzhao relied on Chan Master Nanyuan Huiyong for six years and then bid farewell. In the second year of Changxing (931 AD), he arrived in Ruzhou and saw several thatched huts built against the mountain, like the homes of fugitives. He asked an old farmer in the field what this place was. The old farmer said, 'It is the ancient Fengxue Temple. Because of the famine years, the monks have abandoned this place and left, leaving only the Buddha statues, bells, and drums.' Chan Master Yanzhao said, 'May I live here?' The old farmer said, 'Yes.' Chan Master Yanzhao then stayed and lived there, begging for food in the villages during the day and burning pine resin for lighting at night, persisting alone for seven years.
(Renchen Year) Changqing Huileng
禪師入寂(雪峰存法嗣)
慧棱。兩處開法。徒眾一千五百。化行閩越。二十七載。長興三年五月日。示寂。壽七十九○泉州招慶道匡。在長慶會下。作桶頭。常與眾僧語話。一日慶見。乃曰。爾每日口嘮嘮地作么。曰一日不作。一日不食。曰與么則磨弓錯箭去也。曰專待尉遲來。曰尉遲來后如何。曰教他筋骨遍地。眼睛突出。慶便休。住院后。普請擔泥次。匡中路按拄杖。問僧曰。上窟泥。下窟泥。曰上窟泥。匡打一棒。又問一僧。僧曰。下窟泥。匡亦打一棒。又問德謙。謙放下泥擔。乂手曰。請師鑒。匡便休。
(癸巳)福州大章山契如庵主入寂(玄沙備法嗣)
契如。參師備悟旨。隱小界山。刳大朽杉。若小庵。第能容身。一日清豁沖照。向如名同訪之。值如采粟。豁問。如庵主在何所。曰從甚麼處來。曰山下來。曰因甚得到這裡。曰這裡是什麼處所。如乃揖曰。那下喫茶去。二人方省是如。遂詣庵所。頗味高論。不覺及夜。睹豺虎奔至庵前。自然馴繞。豁有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道難應伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二人尋于大章創庵。請如居之。兩處孤坐。垂五十二載而終。
(甲午)文偃禪師開法雲門
文偃。住靈樹
【現代漢語翻譯】 現代漢語譯本
慧棱禪師。在兩處地方開創佛法。門徒有一千五百人。教化遍及閩越地區。歷時二十七年。長興三年（932年）五月某日，圓寂。享年七十九歲。泉州招慶道匡禪師，曾在長慶禪師門下，擔任桶頭（負責管理水桶的僧人）。經常與眾僧交談。一天，招慶禪師看見他，就問：『你每天口若懸河地做什麼？』道匡禪師回答：『一天不勞作，一天就沒有飯吃。』招慶禪師說：『這樣則是磨弓錯箭了。』道匡禪師說：『專門等待尉遲（唐朝名將尉遲敬德）。』招慶禪師問：『尉遲來了之後如何？』道匡禪師說：『教他筋骨遍地，眼睛突出。』招慶禪師便不再說話。後來道匡禪師住持寺院后，組織大眾搬運泥土。道匡禪師在中途拄著枴杖，問僧人：『上窟泥，下窟泥？』僧人回答：『上窟泥。』道匡禪師打了他一棒。又問另一僧人，僧人回答：『下窟泥。』道匡禪師也打了他一棒。又問德謙，德謙放下泥擔，拱手說：『請師父鑑察。』道匡禪師便不再說話。
契如庵主，在福州大章山入寂（玄沙備禪師的法嗣）。
契如禪師，參拜玄沙禪師后領悟旨意。隱居在小界山，挖空巨大的朽杉，做成小庵，僅能容身。一天，清豁禪師和如同禪師一同拜訪他。當時契如禪師正在採摘粟米。清豁禪師問道：『契如庵主在哪裡？』契如禪師反問：『從什麼地方來？』清豁禪師回答：『山下來。』契如禪師問：『因為什麼來到這裡？』清豁禪師問：『這裡是什麼地方？』契如禪師於是作揖說：『那邊請喝茶去。』二人才明白這就是契如禪師。於是前往庵所，非常欣賞他的高論。不知不覺到了晚上，看見豺狼奔跑到庵前，自然地馴服圍繞。清豁禪師有詩說：『行不等閑行，誰知去住情。一餐猶未飽，萬戶勿聊生。非道難應伏，空拳莫與爭。龍吟云起處，閑嘯兩三聲。』二人於是到大章山建立庵，請契如禪師居住。契如禪師在兩處孤身靜坐，歷時五十二年而終。
文偃禪師，在雲門開創佛法。（甲午年，934年）
文偃禪師，住在靈樹。
【English Translation】 English version
Zen Master Huileng. He established the Dharma in two places. He had 1,500 disciples. His teachings spread throughout the Min and Yue regions. After twenty-seven years, he passed away on a certain day in May of the third year of Changxing (932 AD). He lived to be seventy-nine years old. Zen Master Dao Kuang of Zhaoqing in Quanzhou, who had been under Zen Master Changqing, worked as a bucket head (the monk in charge of managing buckets). He often talked with the monks. One day, Zen Master Zhaoqing saw him and asked, 'What are you doing every day with your mouth chattering?' Zen Master Daokuang replied, 'If I don't work for a day, I don't eat for a day.' Zen Master Zhaoqing said, 'In that case, you are sharpening the bow and misdirecting the arrow.' Zen Master Daokuang said, 'I am specially waiting for Yuchi (Yuchi Jingde, a famous general of the Tang Dynasty).' Zen Master Zhaoqing asked, 'What will happen after Yuchi arrives?' Zen Master Daokuang said, 'I will teach him to have his muscles and bones scattered all over the ground and his eyes bulging out.' Zen Master Zhaoqing then stopped speaking. Later, after Zen Master Daokuang became the abbot of the monastery, he organized the monks to carry mud. Zen Master Daokuang, leaning on his staff in the middle of the road, asked a monk, 'Upper cave mud, lower cave mud?' The monk replied, 'Upper cave mud.' Zen Master Daokuang struck him with his staff. He then asked another monk, who replied, 'Lower cave mud.' Zen Master Daokuang also struck him with his staff. He then asked Deqian, who put down the mud load, clasped his hands, and said, 'Please, Master, examine.' Zen Master Daokuang then stopped speaking.
Recluse Qiru of Mount Dazhang in Fuzhou passed away (a Dharma heir of Zen Master Xuansha).
Zen Master Qiru, after visiting Zen Master Xuansha, understood the meaning. He lived in seclusion on Mount Xiaojie, hollowing out a large decayed cedar to make a small hermitage, just enough to accommodate his body. One day, Zen Master Qinghuo and Zen Master Rutong visited him together. At that time, Zen Master Qiru was picking millet. Zen Master Qinghuo asked, 'Where is Recluse Qiru?' Zen Master Qiru asked in return, 'Where did you come from?' Zen Master Qinghuo replied, 'From down the mountain.' Zen Master Qiru asked, 'Why did you come here?' Zen Master Qinghuo asked, 'What place is this?' Zen Master Qiru then bowed and said, 'Please go over there for tea.' Only then did the two realize that this was Zen Master Qiru. So they went to the hermitage and greatly admired his profound discussions. Before they knew it, it was night, and they saw jackals and tigers running to the front of the hermitage, naturally tamed and surrounding it. Zen Master Qinghuo had a poem saying: 'Walking is not ordinary walking, who knows the feelings of going and staying. One meal is still not full, ten thousand households should not live in poverty. It is difficult to subdue without the Way, do not fight with empty fists. Where the dragon roars and the clouds rise, leisurely whistle two or three times.' The two then went to Mount Dazhang to create a hermitage and invited Zen Master Qiru to live there. Zen Master Qiru sat alone in both places, and after fifty-two years, he passed away.
Zen Master Wenyan established the Dharma at Yunmen. (Jiawu year, 934 AD)
Zen Master Wenyan lived in Lingshu.
。未幾遷雲門光泰寺。示眾。莫道今日謾諸人好。抑不得已。向諸人前。作一場狼籍。且問。你諸人。從上來有甚事。欠少甚麼。向你諸人道。直下無事。蚤是相埋沒了也。更欲踏步向前。尋言逐句。求覓解會。千差萬別。廣設問難。贏得一場口滑。去道轉遠。有什麼休歇時。此事若在言語上。三乘十二分教。豈是無言語。因甚更道教外別傳。若從學解機智得。祇如十地聖人。說法如雲如雨。猶被訶責見性如隔羅縠。以此故知。一切有心。天地懸殊。雖然如此。若是得底人。道火何嘗燒著口。終日說事。未嘗掛著唇齒。未嘗道著一字。終日著衣吃飯。未嘗觸著一粒米。掛一縷絲。雖然如此。猶是門庭之說也。須是實得恁么始得。若約納僧門下。句里呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。上堂。平地上死人無數。過得荊棘林者是好手。又云。直得乾坤大地。無纖毫過患。猶是轉句。不見一色。始是半提。直得如此。更須知有全提時節。示眾。光不透脫。有兩般病。一切處不明。面前有物是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊是一。直饒透得法身。放過即不可。仔細點撿將來。有甚麼氣息。亦是病。僧問。十二時中如
【現代漢語翻譯】 現代漢語譯本： 不久之後，他遷往雲門光泰寺。他向大眾開示：『不要說今天我欺騙了你們，實在是不得已，才在你們面前，弄出這樣一場狼藉的局面。』且問：『你們各位，從一開始有什麼事？欠缺什麼？』告訴你們各位，直接說沒事，早就互相埋沒掉了。更想要向前踏步，尋找言語，追逐語句，求覓理解，就會產生千差萬別，廣設疑問和難題，贏得一場口頭上的順暢，離道反而越來越遠，什麼時候才能休止？這件事如果能在言語上解決，三乘十二分教（佛教經藏分類）難道沒有言語嗎？為什麼還要說教外別傳？如果能從學問理解和機智中得到，就像十地菩薩（菩薩修行的十個階段）那樣，說法如雲如雨，仍然會被訶責為見性如同隔著薄紗。因此可知，一切有心（有分別心），天地懸殊。雖然如此，如果是真正得到的人，道火（比喻說法）何嘗燒著他的口？終日說法，未曾掛在唇齒之間，未曾說出一個字。終日穿衣吃飯，未曾觸碰到一粒米，掛到一縷絲。雖然如此，這仍然是門庭之說（指未達究竟的說法）。必須是真正得到那個境界才行。如果按照納僧（指禪僧）的門下，在語句里逞弄機鋒，徒勞地思索。即使一句之下能夠承擔，仍然是瞌睡漢。 上堂開示：『平地上死人無數，過得了荊棘林的人才是好手。』又說：『即使乾坤大地，沒有絲毫過患，仍然是轉句（未達究竟之語）。不見一色（空性），才是半提（初步的證悟）。』即使達到如此境界，更要知道有全提（究竟的證悟）的時節。 向大眾開示：『光不透脫，有兩種毛病。一切處都不明，面前有物，這是一。又透得一切法空，隱隱地好像有個東西相似，這也是光不透脫。』又法身（佛的化身）也有兩種毛病。得到法身，因為法執（對佛法的執著）不忘，自己的見解仍然存在，坐在法身邊，這是一。即使透得法身，放過也不可以。仔細檢查將來，有什麼氣息？這也是病。 有僧人問：『十二時中（一天之中）如何…
【English Translation】 English version: Not long after, he moved to Guangtai Temple at Yunmen. He addressed the assembly, saying, 'Don't say that I am deceiving you all today, it is truly out of necessity that I create such a chaotic scene before you all.' And then he asked, 'All of you, from the beginning, what is the matter? What are you lacking?' Telling you all, directly saying there is nothing, is already burying each other. Wanting to take a step forward, searching for words, chasing after phrases, seeking understanding, will only create countless differences, widely setting up questions and difficulties, winning a round of smooth talk, but moving further and further away from the Way. When will there be rest? If this matter could be resolved through words, wouldn't the Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures) have words? Why then speak of a separate transmission outside the teachings? If it could be obtained from scholarly understanding and cleverness, then even the Ten-Ground Bodhisattvas (the ten stages of a Bodhisattva's practice), whose Dharma talks are like clouds and rain, would still be criticized for seeing their nature as if through a thin veil. Therefore, know that all intentionality (discriminating mind) is as different as heaven and earth. Although this is so, if one is truly someone who has attained, how could the fire of the Way (metaphor for Dharma talk) burn their mouth? Speaking of things all day long, never touching the lips and teeth, never uttering a single word. Wearing clothes and eating food all day long, never touching a grain of rice, hanging on a thread of silk. Although this is so, this is still talk of the gate (referring to teachings that have not reached the ultimate). One must truly attain that state to be acceptable. If according to the disciples of Naseng (referring to Chan monks), showing off cleverness in phrases, is a futile effort of thinking. Even if one can take on a phrase, they are still a sleepyhead.' Ascending the hall, he instructed, 'Countless people die on flat ground, those who can pass through the thorny thicket are the good hands.' He also said, 'Even if the universe and the earth have no fault, it is still a turning phrase (a phrase that has not reached the ultimate). Not seeing a single color (emptiness) is only half-lifting (initial realization).』 Even if one reaches such a state, one must know that there is a time for full-lifting (ultimate realization). Addressing the assembly, he said, 'Light not penetrating through has two kinds of sickness. Not being clear in all places, and having something in front of you, this is one. Also, penetrating through the emptiness of all dharmas, and faintly seeming to have something similar, this is also light not penetrating through.' Also, the Dharmakaya (the embodiment of the Dharma) has two kinds of sickness. Attaining the Dharmakaya, because attachment to the Dharma (attachment to the Buddhist teachings) is not forgotten, one's own views still exist, sitting beside the Dharmakaya, this is one. Even if one penetrates through the Dharmakaya, letting it go is not permissible. Examining it carefully in the future, what kind of breath is there? This is also a sickness.' A monk asked, 'Within the twelve periods of the day (throughout the day) how to...'
何得不空過。曰向甚處著此一問。曰不會。請師舉。偃作頌曰。舉不顧。即差互。擬思量。何劫悟。偃以足跛。嘗把拄杖。行見眾方普請。舉拄杖曰。看看北郁單越人。見汝搬柴不易。在中庭里相撲。供養汝。更為汝念般若經曰。一切智智清凈。無二無二分。無別無斷故。眾環擁之。久不散。乃曰。汝諸人無端走來這裡覓什麼。老僧只管吃飯屙矢。別解作什麼。汝諸方行腳。參禪問道。我且問你。諸方參得底事作么生。試舉看。於是不得已。自誦三平偈曰。即此見聞非見聞。回視僧曰。喚什麼作見聞。又曰。無餘聲色可呈君。謂僧曰。有甚麼口頭聲色。又曰。箇中若了全無事。謂僧曰。有什麼事。又曰。體用何妨分不分。乃曰。語是體。體是語。舉拄杖曰。拄杖是體。燈籠是用。是分不分。不見道一切智智清凈。至僧堂中。僧爭起迎。偃立而語曰。石頭道回互不回互。僧便問。作么生是不回互。偃以手指曰。這個是板頭。又問。作么生是回互。曰汝喚什麼作板頭。有講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到后。曲彎彎地。偃得知乃問。是你道否。曰是。曰甚好。吾問汝。作么生是初生月。僧乃斫頭。作望月勢。偃曰。你如此。已后失卻目在。僧經旬日復來。偃又問。你還會也未。曰未會。曰你問我。僧便
【現代漢語翻譯】 現代漢語譯本 如何才能不虛度光陰？（僧人）問：你從哪裡提出這個問題？（雲門文偃禪師）答：我不會。（僧人）請老師開示。（雲門文偃禪師）作頌說：舉起便有錯，思量何時悟。（雲門文偃禪師）因為腳跛，經常拄著枴杖。一次看見眾僧正在普請（集體勞作），舉起枴杖說：看看北郁單越（佛教傳說中的地方）的人，見你們搬柴不容易，在中庭里摔跤，供養你們，還為你們念《般若經》說：一切智智清凈，無二無二分，無別無斷故。眾人圍著他，很久不散去。於是（雲門文偃禪師）說：你們這些人無緣無故跑到這裡來找什麼？老僧只是吃飯拉屎，還能做什麼？你們這些四處遊歷的行腳僧，參禪問道，我且問你們，你們在各地參得的道理是什麼？試著說來看看。於是不得已，自己誦三平偈說：即此見聞非見聞。（雲門文偃禪師）回頭看著僧人說：叫什麼作見聞？又說：無餘聲色可呈君。（雲門文偃禪師）對僧人說：有什麼口頭聲色？又說：箇中若了全無事。（雲門文偃禪師）對僧人說：有什麼事？又說：體用何妨分不分。（雲門文偃禪師）於是說：語是體，體是語。舉起枴杖說：枴杖是體，燈籠是用，是分還是不分？沒聽說道一切智智清凈。到了僧堂中，僧人爭著起來迎接。（雲門文偃禪師）站著說：石頭（石頭希遷禪師）道回互不回互。僧人便問：怎麼是不回互？（雲門文偃禪師）用手指著說：這個是板頭。又問：什麼是回互？（雲門文偃禪師）答：你叫什麼作板頭？有個講經的僧人來參拜，經過一段時間后說：未到雲門時，恰似初生月，及乎到后，曲彎彎地。（雲門文偃禪師）得知后便問：是你說的嗎？（僧人）答：是。（雲門文偃禪師）說：很好。我問你，怎麼是初生月？僧人便做砍頭的動作，做出望月的姿勢。（雲門文偃禪師）說：你這樣，以後會失去眼睛的。僧人過了十幾天又來了。（雲門文偃禪師）又問：你還會了嗎？（僧人）答：不會。（雲門文偃禪師）說：你問我。（僧人便問）
【English Translation】 English version How can one avoid wasting time? (A monk) asked: From where do you raise this question? (Yunmen Wenyan) replied: I don't understand. (The monk) requested the teacher to explain. (Yunmen Wenyan) composed a verse saying: To raise it is to err, to contemplate, when will one awaken? (Yunmen Wenyan), being lame, often used a staff. Once, seeing the monks engaged in general labor (collective work), he raised his staff and said: Look at the people of Uttarakuru (a place in Buddhist legends), seeing that it is not easy for you to carry firewood, wrestling in the courtyard, making offerings to you, and reciting the Prajna Sutra for you, saying: All-knowing wisdom is pure, non-dual, non-divisible, without difference, without cessation. The crowd surrounded him, not dispersing for a long time. Then (Yunmen Wenyan) said: What are you people aimlessly running here to find? This old monk only eats and defecates, what else can I do? You wandering monks who travel everywhere, practicing Chan and asking about the Way, let me ask you, what is the principle you have learned in various places? Try to explain it. So, reluctantly, he recited the Sanping Gatha himself, saying: This very seeing and hearing is not seeing and hearing. (Yunmen Wenyan) turned to the monks and said: What do you call seeing and hearing? He also said: There are no remaining sounds and sights to present to you. (Yunmen Wenyan) said to the monks: What oral sounds and sights are there? He also said: If one understands this, there is nothing at all. (Yunmen Wenyan) said to the monks: What is the matter? He also said: What harm is there in distinguishing or not distinguishing between essence and function? Then he said: Speech is essence, essence is speech. Raising his staff, he said: The staff is essence, the lantern is function, is it divided or undivided? Haven't you heard that all-knowing wisdom is pure. Upon arriving at the monks' hall, the monks rushed to greet him. (Yunmen Wenyan) stood and said: Shitou (Shitou Xiqian) said, reciprocal or non-reciprocal. The monk then asked: What is non-reciprocal? (Yunmen Wenyan) pointed with his finger and said: This is the head of the board. He also asked: What is reciprocal? (Yunmen Wenyan) replied: What do you call the head of the board? There was a sutra-lecturing monk who came to pay respects, and after some time said: Before arriving at Yunmen, it was like a crescent moon, but after arriving, it was curved. (Yunmen Wenyan), upon learning this, asked: Did you say that? (The monk) replied: Yes. (Yunmen Wenyan) said: Very good. I ask you, what is the crescent moon? The monk then made a chopping motion, posing as if gazing at the moon. (Yunmen Wenyan) said: If you do that, you will lose your eyes later. The monk came again after ten days. (Yunmen Wenyan) asked again: Do you understand yet? (The monk) replied: Not yet. (Yunmen Wenyan) said: You ask me. (The monk then asked)
問。如何是初生月。曰曲彎彎地。僧罔措。後果然失目。僧問靈樹。如何是祖師西來意。樹默然遷化。後門人立行狀碑。欲入此語。問偃曰。先師默然處如何上碑。偃曰。師問殺父殺母。向佛前懺悔。殺佛殺祖。向甚麼處懺悔。曰露。問承古有言。了即業障本來空。未了應須償宿債。未審二祖是了不了。曰確。問一生積惡不知善。一生積善不知惡。此意如何。曰燭。偃問直歲。甚處去來。曰刈茅來。曰刈得幾個祖師。曰三百個。曰朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作么生。歲無語。偃便打。問佛法如水中月是否。曰清波無透路。曰和尚從何得。曰再問復何來。曰正與么時如何。曰重疊關山路。問上無攀仰。下絕己躬時如何。曰藏身一句作么生道。僧便禮拜。偃曰。放過一著置將一問來。僧無語。偃曰。這死蝦蟆因供養羅漢。問僧今夜供養羅漢。你道羅漢還來也無。僧無對。偃曰。你問我。僧便問。偃曰。換水添香。曰與么即來也。曰有什麼饅頭䭔子。速下來。問如何是清凈法身。曰花葯欄。曰便恁么去時如何。曰金毛獅子。問如何是一代時教。曰對一說。問不是目前機。亦非目前事時如何。曰倒一說。問如何是塵塵三昧。曰缽里飯桶裡水。問如何是法身。曰六不收。問如何是超佛越祖之談。曰胡餅。
【現代漢語翻譯】 現代漢語譯本 問：什麼是初生的月亮？答：彎彎曲曲的。這位僧人茫然不知所措，後來果然失明了。 有僧人問靈樹禪師：什麼是祖師西來的真意？靈樹禪師沉默不語，圓寂了。後來他的門人為他立碑寫行狀，想把這句話寫進去，就問雲門偃禪師：先師沉默不語，這該如何寫在碑上？雲門偃禪師說：如果有人問殺父殺母，可以在佛前懺悔；那麼殺佛殺祖，該向什麼地方懺悔呢？答：露。 有僧人問：承古德有言，『了達真性，業障本來空；未了達真性，應須償還宿債。』請問二祖慧可（公元487-593年）是了達了真性，還是沒有了達真性？答：確實了達了。 有僧人問：一生都在作惡，卻不知道什麼是善；一生都在行善，卻不知道什麼是惡，這是什麼意思？答：燭。 雲門偃禪師問直歲（寺院中負責具體事務的僧人）：你從哪裡來？答：割茅草來。雲門偃禪師說：割了幾個祖師？答：三百個。雲門偃禪師說：早上打三千，晚上打八百，東家的勺柄長，西家的勺柄短，又該怎麼說？直歲無言以對，雲門偃禪師就打了他。 有僧人問：佛法就像水中的月亮，是這樣嗎？答：清澈的波浪沒有透過的路徑。僧人問：和尚您從哪裡得到這個答案的？答：再問又從哪裡來？僧人問：正在這樣的時候，又該如何？答：重疊關山路。 有僧人問：向上沒有可以攀援的，向下斷絕自身形跡的時候，該如何？答：藏身一句，該怎麼說？僧人於是禮拜。雲門偃禪師說：放過一著，再提一問來。僧人無言以對。雲門偃禪師說：這死蛤蟆，因為供養羅漢。 有僧人問：今晚供養羅漢，您說羅漢還會來嗎？僧人無言以對。雲門偃禪師說：你問我。僧人於是發問。雲門偃禪師說：換水添香。僧人說：這麼說就是會來了？雲門偃禪師說：有什麼饅頭、點心，快拿下來。 有僧人問：什麼是清凈法身？答：花葯欄。僧人問：就這樣領會，直接去做可以嗎？答：金毛獅子。 有僧人問：什麼是佛陀一代時教的真諦？答：針對一種情況說一種法。僧人問：不是眼前的機鋒，也不是眼前的事物，那又該如何？答：顛倒著說。 有僧人問：什麼是塵塵三昧？答：缽里的飯，桶裡的水。 有僧人問：什麼是法身？答：六根不收攝。 有僧人問：什麼是超越佛祖的言談？答：胡餅（一種燒餅）。 English version Q: What is the newly born moon like? A: Crooked and curved. The monk was at a loss, and later he indeed lost his sight. A monk asked Zen Master Lingshu: What is the true meaning of the Patriarch's coming from the West? Zen Master Lingshu remained silent and passed away. Later, his disciples erected a stele for him and wanted to write this sentence on it, so they asked Zen Master Yunmen Yan: How should we write the Master's silence on the stele? Zen Master Yunmen Yan said: If someone asks about killing their father and mother, they can repent before the Buddha; then where should they repent for killing the Buddha and the Patriarch? A: Dew. A monk asked: It is said in ancient times, 'If you understand the true nature, the karmic obstacles are originally empty; if you do not understand the true nature, you must repay your past debts.' May I ask whether the Second Patriarch Huike (487-593 AD) understood the true nature or not? A: Certainly understood. A monk asked: One lives a life of evil and does not know what is good; one lives a life of good and does not know what is evil, what does this mean? A: Candle. Zen Master Yunmen Yan asked Zhishui (the monk in charge of specific affairs in the monastery): Where did you come from? A: From cutting thatch. Zen Master Yunmen Yan said: How many Patriarchs did you cut? A: Three hundred. Zen Master Yunmen Yan said: Beat three thousand in the morning, beat eight hundred in the evening, the handle of the east family's ladle is long, the handle of the west family's ladle is short, what else can you say? Zhishui was speechless, and Zen Master Yunmen Yan beat him. A monk asked: Is the Buddha-dharma like the moon in the water? A: Clear waves have no path to penetrate. The monk asked: Where did you get this answer from, Master? A: Where does the question come from again? The monk asked: What about at this very moment? A: Overlapping mountain roads. A monk asked: When there is nothing to climb up to and no trace of oneself below, what should one do? A: How should one say a phrase to hide oneself? The monk then bowed. Zen Master Yunmen Yan said: Let go of one move, and ask another question. The monk was speechless. Zen Master Yunmen Yan said: This dead toad, because of offering to the Arhats. A monk asked: Tonight we are making offerings to the Arhats, do you think the Arhats will come? The monk was speechless. Zen Master Yunmen Yan said: You ask me. The monk then asked. Zen Master Yunmen Yan said: Change the water and add incense. The monk said: So they will come? Zen Master Yunmen Yan said: What kind of steamed buns and snacks do you have? Bring them down quickly. A monk asked: What is the pure Dharma body? A: Flower medicine railing. The monk asked: Is it okay to understand it this way and go directly to do it? A: Golden-haired lion. A monk asked: What is the true essence of the Buddha's teachings of a lifetime? A: Speak a Dharma according to a situation. The monk asked: It is neither the current opportunity nor the current matter, then what should one do? A: Say it upside down. A monk asked: What is the dust-dust samadhi? A: Rice in the bowl, water in the bucket. A monk asked: What is the Dharmakaya? A: The six senses do not gather. A monk asked: What is the talk that transcends Buddhas and Patriarchs? A: Sesame cake.
【English Translation】 English version Q: What is the newly born moon like? A: Crooked and curved. The monk was at a loss, and later he indeed lost his sight. A monk asked Zen Master Lingshu: What is the true meaning of the Patriarch's coming from the West? Zen Master Lingshu remained silent and passed away. Later, his disciples erected a stele for him and wanted to write this sentence on it, so they asked Zen Master Yunmen Yan: How should we write the Master's silence on the stele? Zen Master Yunmen Yan said: If someone asks about killing their father and mother, they can repent before the Buddha; then where should they repent for killing the Buddha and the Patriarch? A: Dew. A monk asked: It is said in ancient times, 'If you understand the true nature, the karmic obstacles are originally empty; if you do not understand the true nature, you must repay your past debts.' May I ask whether the Second Patriarch Huike (487-593 AD) understood the true nature or not? A: Certainly understood. A monk asked: One lives a life of evil and does not know what is good; one lives a life of good and does not know what is evil, what does this mean? A: Candle. Zen Master Yunmen Yan asked Zhishui (the monk in charge of specific affairs in the monastery): Where did you come from? A: From cutting thatch. Zen Master Yunmen Yan said: How many Patriarchs did you cut? A: Three hundred. Zen Master Yunmen Yan said: Beat three thousand in the morning, beat eight hundred in the evening, the handle of the east family's ladle is long, the handle of the west family's ladle is short, what else can you say? Zhishui was speechless, and Zen Master Yunmen Yan beat him. A monk asked: Is the Buddha-dharma like the moon in the water? A: Clear waves have no path to penetrate. The monk asked: Where did you get this answer from, Master? A: Where does the question come from again? The monk asked: What about at this very moment? A: Overlapping mountain roads. A monk asked: When there is nothing to climb up to and no trace of oneself below, what should one do? A: How should one say a phrase to hide oneself? The monk then bowed. Zen Master Yunmen Yan said: Let go of one move, and ask another question. The monk was speechless. Zen Master Yunmen Yan said: This dead toad, because of offering to the Arhats. A monk asked: Tonight we are making offerings to the Arhats, do you think the Arhats will come? The monk was speechless. Zen Master Yunmen Yan said: You ask me. The monk then asked. Zen Master Yunmen Yan said: Change the water and add incense. The monk said: So they will come? Zen Master Yunmen Yan said: What kind of steamed buns and snacks do you have? Bring them down quickly. A monk asked: What is the pure Dharma body? A: Flower medicine railing. The monk asked: Is it okay to understand it this way and go directly to do it? A: Golden-haired lion. A monk asked: What is the true essence of the Buddha's teachings of a lifetime? A: Speak a Dharma according to a situation. The monk asked: It is neither the current opportunity nor the current matter, then what should one do? A: Say it upside down. A monk asked: What is the dust-dust samadhi? A: Rice in the bowl, water in the bucket. A monk asked: What is the Dharmakaya? A: The six senses do not gather. A monk asked: What is the talk that transcends Buddhas and Patriarchs? A: Sesame cake.
問如何是佛。曰乾矢橛。問如何是諸佛出身處。曰東山水上行。問不起一念。還有過也無。曰須彌山。曰如何是透法身句。曰北斗里藏身。上堂。眼睫橫亙十方。眉毛上透乾坤。下透黃泉。須彌塞卻汝咽喉。還有人會得么。若有人會。拽取占波。共新羅斗額。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。拈燈籠向佛殿里。將三門來燈籠上。作么生。自代云。逐物意移。又曰。云起雷興。上堂。聞聲悟道。見色明心。遂舉手云。觀世音菩薩將錢買胡餅。放下手曰。元來祇是饅頭。上堂。涵蓋乾坤。目機銖兩。不涉世緣。作么生承當。眾無對。自代曰。一鏃破三關。示眾。日裡來往。日裡辨人。忽然中夜。教取個物來。未曾到處。作么生取。代云。瞞卻多少人。示眾。布幔天網打龍。布絲網撈蝦捷蜆。你道螺蚌落在甚麼處。代云具眼。示眾。拄杖子化為龍。吞卻乾坤了也。山河大地甚處得來。示眾。十方國土中。惟有一乘法。且道自己在一乘法里一乘法外。代云入。示眾。從上祖師三世諸佛說法。山河大地草木。為甚麼不省去。代云。新到行人事。示眾。既知來處。且道甚麼劫中無祖師。代云。某甲今日不著便。示眾。古德道藥病相治。盡大地是藥。那個是你自己。乃曰。遇賤即貴。僧曰。乞師指示。偃拍手一下。
【現代漢語翻譯】 現代漢語譯本 問：什麼是佛？ 答：乾矢橛（gān shǐ jué，一種木橛）。 問：如何是諸佛出身處？ 答：東山水上行。 問：不起一念，還有過失嗎？ 答：須彌山（xū mí shān，佛教中的聖山）。 問：如何是透法身句？ 答：北斗里藏身。 （禪師）上堂開示：眼睫橫亙十方，眉毛上透乾坤，下透黃泉。須彌山塞住你們的咽喉，還有人能領會嗎？若有人能領會，就拽取占波（zhān bō，古國名），與新羅（xīn luó，古國名）斗額。 （禪師）上堂開示：乾坤（qián kūn，天地）之內，宇宙之間，中有一寶，秘在形山。拈燈籠向佛殿里，將三門來燈籠上，作么生？（該如何理解？） （禪師）自代云：逐物意移。（隨著外物而轉移心意） 又說：云起雷興。 （禪師）上堂開示：聞聲悟道，見色明心。於是舉手說：觀世音菩薩（Guān shì yīn Pú sà，佛教菩薩名）將錢買胡餅。放下手說：原來只是饅頭。 （禪師）上堂開示：涵蓋乾坤，目機銖兩，不涉世緣，作么生承當？（如何承擔這不涉及世俗因緣的責任？） 眾人無對。 （禪師）自代說：一鏃破三關。（一箭射穿三道關卡） （禪師）示眾：日裡來往，日裡辨人。忽然中夜，教取個物來。未曾到處，作么生取？（如果讓你們在半夜拿一個從未到過的東西，該如何拿？） （禪師）代云：瞞卻多少人。（瞞過了多少人） （禪師）示眾：布幔天網打龍，布絲網撈蝦捷蜆。你道螺蚌落在甚麼處？（你們說螺蚌落在了什麼地方？） （禪師）代云：具眼。（要有眼力） （禪師）示眾：拄杖子化為龍，吞卻乾坤了也。山河大地甚處得來？（山河大地從哪裡來？） （禪師）示眾：十方國土中，惟有一乘法（yī shèng fǎ，佛教教義）。且道自己在一乘法里一乘法外？（你們說自己是在一乘法之內還是之外？） （禪師）代云：入。（在其中） （禪師）示眾：從上祖師三世諸佛說法，山河大地草木，為甚麼不省去？（為什麼不領悟？） （禪師）代云：新到行人事。（新來修行的人的事） （禪師）示眾：既知來處，且道甚麼劫中無祖師？（既然知道來處，那麼在什麼劫中沒有祖師？） （禪師）代云：某甲今日不著便。（我今天不方便回答） （禪師）示眾：古德道藥病相治，盡大地是藥，那個是你自己？（哪個是你自己？） 於是說：遇賤即貴。 僧人說：乞師指示。（請禪師指示） 偃（yǎn，禪師名）拍手一下。
【English Translation】 English version Question: What is Buddha? Answer: A dry arrow peg (gān shǐ jué, a wooden peg). Question: What is the birthplace of all Buddhas? Answer: Walking on the water of the Eastern Mountain. Question: If one does not raise a single thought, is there still fault? Answer: Mount Sumeru (xū mí shān, the sacred mountain in Buddhism). Question: What is the phrase that penetrates the Dharma body? Answer: Hiding oneself in the Big Dipper. (The Zen master) ascended the hall and gave instructions: Eyelashes stretch across the ten directions, eyebrows penetrate heaven and earth, and descend to the Yellow Springs. Mount Sumeru blocks your throats, is there anyone who can understand? If someone can understand, then drag Zhanbo (zhān bō, an ancient country) and fight foreheads with Silla (xīn luó, an ancient country). (The Zen master) ascended the hall and gave instructions: Within heaven and earth (qián kūn, universe), in the middle of the cosmos, there is a treasure hidden in the Form Mountain. Holding a lantern towards the Buddha hall, bringing the three gates to the lantern, what to do? (How to understand this?) (The Zen master) replied on his own behalf: The mind shifts with objects. He also said: Clouds rise and thunder arises. (The Zen master) ascended the hall and gave instructions: Hearing sound, one awakens to the Tao; seeing form, one clarifies the mind. Then he raised his hand and said: Guanshiyin Bodhisattva (Guān shì yīn Pú sà, a Buddhist Bodhisattva) uses money to buy sesame cakes. He put down his hand and said: Originally, it's just steamed buns. (The Zen master) ascended the hall and gave instructions: Enclosing heaven and earth, weighing every detail, not involving worldly connections, how to undertake this? (How to take on this responsibility that does not involve worldly connections?) The crowd had no answer. (The Zen master) replied on his own behalf: One arrow breaks through three barriers. (The Zen master) instructed the assembly: Coming and going during the day, distinguishing people during the day. Suddenly in the middle of the night, asking to bring something. Never been there before, how to take it? (The Zen master) replied on his own behalf: Deceived so many people. (The Zen master) instructed the assembly: Using a cloth curtain as a heavenly net to strike a dragon, using a silk net to scoop up shrimp and shellfish quickly. Where do you say the snails and clams fall? (The Zen master) replied on his own behalf: Have eyes (have insight). (The Zen master) instructed the assembly: The staff transforms into a dragon, swallowing heaven and earth. Where do the mountains, rivers, and great earth come from? (The Zen master) instructed the assembly: In the ten directions of the country, there is only the One Vehicle Dharma (yī shèng fǎ, Buddhist doctrine). Moreover, is oneself inside or outside the One Vehicle Dharma? (The Zen master) replied on his own behalf: Inside. (The Zen master) instructed the assembly: From the ancestral masters and the Buddhas of the three worlds expounding the Dharma, the mountains, rivers, great earth, and vegetation, why not understand? (The Zen master) replied on his own behalf: The affairs of newly arrived practitioners. (The Zen master) instructed the assembly: Since you know where you come from, in what kalpa (劫，kalpa) are there no ancestral masters? (The Zen master) replied on his own behalf: I am not convenient to answer today. (The Zen master) instructed the assembly: The ancient worthies said that medicine and illness cure each other, the entire earth is medicine, which one is yourself? Then he said: Meeting the cheap becomes expensive. The monk said: Beg the teacher for instruction. Yan (yǎn, the name of the Zen master) clapped his hands once.
拈拄杖曰。接取拄杖。僧接得拗作兩橛。偃曰。直饒恁么也好與三十棒。示眾。十五日已前不問汝。十五日已后道將一句來。自代云。日日是好日。示眾。古佛與露柱相交。是第幾機。僧問。意旨如何。曰一條絳三十文買。復代前語云。南山起云。北山下雨。僧又問。一條絳三十文買如何。曰打與。問僧甚麼處來。曰禮塔來。曰謔我。曰某甲實禮塔來。曰五戒也不持。問僧看甚麼經。曰瑜珈論。曰義墮也。曰甚麼處義墮。曰自領出去。僧問。樹凋葉落時如何。曰體露金風。垂語云。人人盡有光明在。看時不見暗昏昏。作么生。是諸人光明。自代云。廚庫山門。又云。好事不如無。偃初在雪峰。僧問峰。如何是觸目不會道。運足焉知路。峰曰。蒼天蒼天。僧不會。遂問偃。蒼天意旨如何。曰三斤麻一疋布。曰不會。曰更奉三尺竹。峰聞喜曰。我常疑個布衲。偃出嶺。遍謁諸方。倒洞巖。巖問。作甚麼來。曰親近來。曰亂走作么。曰暫時不在。曰知過即得。曰亂走作么。到疏山仁。仁問。得力處道將一句來。曰請高聲問。仁即高聲問。偃笑曰。今朝吃粥么。曰吃粥。曰亂叫喚作么。到鵝湖聞。上堂曰。莫道未了底人。長時浮逼逼地。設使了得底。明明得知有去處。尚乃浮逼逼地。偃下問。首座適來。和尚意作么生。曰浮逼
【現代漢語翻譯】 現代漢語譯本 雲門文偃（864-949）禪師拈起拄杖說：『接住這拄杖。』一位僧人接過拄杖，把它拗成兩截。文偃說：『即使這樣，也該打三十棒。』 文偃向大眾開示：『十五日之前的事情我不問你們，十五日之後，說出一句來。』他自己代說：『日日是好日。』 文偃向大眾開示：『古佛與露柱（佛寺中常見的石柱）相交，是第幾等機鋒？』有僧人問：『意旨如何？』文偃說：『一條絲絳三十文錢買。』又代前語說：『南山起云，北山下雨。』僧人又問：『一條絲絳三十文錢買，是什麼意思？』文偃說：『該打！』 文偃問僧人：『從哪裡來？』僧人說：『禮塔（佛塔）而來。』文偃說：『戲弄我。』僧人說：『我確實是禮塔而來。』文偃說：『五戒也不持守。』文偃問僧人：『看什麼經？』僧人說：『瑜伽論（《瑜伽師地論》）。』文偃說：『義墮（落入文字知解）了。』僧人問：『什麼地方義墮？』文偃說：『自己領會出去。』 有僧人問：『樹木凋零葉子落下時如何？』文偃說：『體露金風（秋天的肅殺之氣）。』 文偃垂示言：『人人都有光明在，看時不見暗昏昏。怎麼生，是諸人的光明？』自己代說：『廚庫山門（寺院的各個場所）。』又說：『好事不如無。』 文偃最初在雪峰義存禪師處，有僧人問雪峰：『如何是觸目不會道，運足焉知路？』雪峰說：『蒼天蒼天。』僧人不會意，於是問文偃。文偃說：『三斤麻一疋布。』僧人說：『不會。』文偃說：『更奉三尺竹。』雪峰聽了很高興，說：『我常懷疑這個布衲（指文偃）。』 文偃離開雪峰后，遍訪各方禪師。到倒洞巖處，倒洞巖問：『做什麼來？』文偃說：『親近而來。』倒洞巖說：『亂走做什麼？』文偃說：『暫時不在。』倒洞巖說：『知過即得（知道錯了就好）。』文偃說：『亂走做什麼？』 到疏山仁處，疏山仁問：『得力處道將一句來。』文偃說：『請高聲問。』疏山仁就高聲問。文偃笑著說：『今天早上吃粥了嗎？』疏山仁說：『吃粥了。』文偃說：『亂叫喚做什麼？』 到鵝湖聞處，鵝湖聞上堂說：『莫說未了底人，長時浮逼逼地。設使了得底，明明得知有去處，尚乃浮逼逼地。』文偃下座問：『首座適來，和尚意作么生？』鵝湖聞說：『浮逼逼地。』 English version Yunmen Wenyan (864-949) Chan Master raised his staff and said, 'Receive this staff.' A monk received the staff and broke it into two pieces. Wenyan said, 'Even if it's like this, you still deserve thirty blows.' Wenyan addressed the assembly: 'I won't ask you about matters before the fifteenth day. After the fifteenth day, say a word.' He said on his own behalf, 'Every day is a good day.' Wenyan addressed the assembly: 'What kind of koan is it when the ancient Buddha interacts with the pillar (a common stone pillar in Buddhist temples)?' A monk asked, 'What is the meaning?' Wenyan said, 'A silk ribbon costs thirty coins.' He then said on his own behalf, 'Clouds rise from the Southern Mountain, rain falls on the Northern Mountain.' The monk asked again, 'What does 'A silk ribbon costs thirty coins' mean?' Wenyan said, 'Deserves a beating!' Wenyan asked a monk, 'Where do you come from?' The monk said, 'From paying respects to the stupa (Buddhist pagoda).' Wenyan said, 'Mocking me.' The monk said, 'I truly came from paying respects to the stupa.' Wenyan said, 'You don't even uphold the five precepts.' Wenyan asked the monk, 'What sutra are you reading?' The monk said, 'The Yogacara-bhumi-sastra (Treatise on the Stages of Yoga Practice).' Wenyan said, 'Fallen into intellectual understanding.' The monk asked, 'Where have I fallen into intellectual understanding?' Wenyan said, 'Realize it yourself and go out.' A monk asked, 'What is it like when the trees wither and the leaves fall?' Wenyan said, 'The essence is revealed in the golden wind (the chilling air of autumn).' Wenyan gave instructions, saying, 'Everyone has light within, but when you look, you see only darkness. How is it, the light of all of you?' He said on his own behalf, 'The kitchen, the storehouse, the mountain gate (various places in the monastery).' He also said, 'Good things are better than nothing.' Wenyan was initially with Zen Master Xuefeng Yicun. A monk asked Xuefeng, 'What is it like to not understand when facing things, and how does one know the path when moving?' Xuefeng said, 'Blue sky, blue sky.' The monk didn't understand, so he asked Wenyan. Wenyan said, 'Three catties of hemp, one bolt of cloth.' The monk said, 'I don't understand.' Wenyan said, 'I'll offer three more feet of bamboo.' Xuefeng was very happy to hear this and said, 'I always suspected this cloth-wearing monk (referring to Wenyan).' After Wenyan left Xuefeng, he visited various Chan masters. When he arrived at Daodong Rock, Daodong Rock asked, 'What are you doing here?' Wenyan said, 'Coming to be close to you.' Daodong Rock said, 'What are you doing wandering around?' Wenyan said, 'Temporarily not here.' Daodong Rock said, 'Knowing your mistakes is good enough.' Wenyan said, 'What are you doing wandering around?' When he arrived at Shushan Ren, Shushan Ren asked, 'Say a word about where you've gained strength.' Wenyan said, 'Please ask loudly.' Shushan Ren then asked loudly. Wenyan smiled and said, 'Did you eat porridge this morning?' Shushan Ren said, 'I ate porridge.' Wenyan said, 'What are you doing shouting?' When he arrived at Ehu Wen, Ehu Wen said in his sermon, 'Don't say that those who haven't realized are always floating and restless. Even if those who have realized clearly know where to go, they are still floating and restless.' Wenyan came down from his seat and asked, 'Just now, what did the abbot mean?' Ehu Wen said, 'Floating and restless.'
【English Translation】 Modern Chinese translation Chan Master Yunmen Wenyan (864-949) raised his staff and said, 'Receive this staff.' A monk received the staff and broke it into two pieces. Wenyan said, 'Even if it's like this, you still deserve thirty blows.' Wenyan addressed the assembly: 'I won't ask you about matters before the fifteenth day. After the fifteenth day, say a word.' He said on his own behalf, 'Every day is a good day.' Wenyan addressed the assembly: 'What kind of koan is it when the ancient Buddha interacts with the pillar (a common stone pillar in Buddhist temples)?' A monk asked, 'What is the meaning?' Wenyan said, 'A silk ribbon costs thirty coins.' He then said on his own behalf, 'Clouds rise from the Southern Mountain, rain falls on the Northern Mountain.' The monk asked again, 'What does 'A silk ribbon costs thirty coins' mean?' Wenyan said, 'Deserves a beating!' Wenyan asked a monk, 'Where do you come from?' The monk said, 'From paying respects to the stupa (Buddhist pagoda).' Wenyan said, 'Mocking me.' The monk said, 'I truly came from paying respects to the stupa.' Wenyan said, 'You don't even uphold the five precepts.' Wenyan asked the monk, 'What sutra are you reading?' The monk said, 'The Yogacara-bhumi-sastra (Treatise on the Stages of Yoga Practice).' Wenyan said, 'Fallen into intellectual understanding.' The monk asked, 'Where have I fallen into intellectual understanding?' Wenyan said, 'Realize it yourself and go out.' A monk asked, 'What is it like when the trees wither and the leaves fall?' Wenyan said, 'The essence is revealed in the golden wind (the chilling air of autumn).' Wenyan gave instructions, saying, 'Everyone has light within, but when you look, you see only darkness. How is it, the light of all of you?' He said on his own behalf, 'The kitchen, the storehouse, the mountain gate (various places in the monastery).' He also said, 'Good things are better than nothing.' Wenyan was initially with Zen Master Xuefeng Yicun. A monk asked Xuefeng, 'What is it like to not understand when facing things, and how does one know the path when moving?' Xuefeng said, 'Blue sky, blue sky.' The monk didn't understand, so he asked Wenyan. Wenyan said, 'Three catties of hemp, one bolt of cloth.' The monk said, 'I don't understand.' Wenyan said, 'I'll offer three more feet of bamboo.' Xuefeng was very happy to hear this and said, 'I always suspected this cloth-wearing monk (referring to Wenyan).' After Wenyan left Xuefeng, he visited various Chan masters. When he arrived at Daodong Rock, Daodong Rock asked, 'What are you doing here?' Wenyan said, 'Coming to be close to you.' Daodong Rock said, 'What are you doing wandering around?' Wenyan said, 'Temporarily not here.' Daodong Rock said, 'Knowing your mistakes is good enough.' Wenyan said, 'What are you doing wandering around?' When he arrived at Shushan Ren, Shushan Ren asked, 'Say a word about where you've gained strength.' Wenyan said, 'Please ask loudly.' Shushan Ren then asked loudly. Wenyan smiled and said, 'Did you eat porridge this morning?' Shushan Ren said, 'I ate porridge.' Wenyan said, 'What are you doing shouting?' When he arrived at Ehu Wen, Ehu Wen said in his sermon, 'Don't say that those who haven't realized are always floating and restless. Even if those who have realized clearly know where to go, they are still floating and restless.' Wenyan came down from his seat and asked, 'Just now, what did the abbot mean?' Ehu Wen said, 'Floating and restless.'
逼地。曰首座久在此住。頭白齒黃。作這個語話。曰上座又作么生。曰要道即得見即便見。若不見莫亂道。曰祇如道浮逼逼地。又作么生。曰頭上著枷腳下著杻。曰與么則無佛法也。曰此是文殊普賢大人境界到乾峰。曰請和尚答話。峰曰。到老僧也未。曰恁么那恁么那。峰曰。將謂猴白更有猴黑。峰上堂。舉一不得舉二。放過一著。落在第二。偃出衆曰。昨日有人從天臺來。卻往徑山去。峰曰。典座來日。不得普請。便下座。峰又上堂。法身有三種病。二種光。須是一一透得。始解歸家穩坐。須知更有向上一竅在。偃出問。庵內人為甚麼不知庵外事。峰呵呵大笑。偃曰。猶是學人疑處。峰曰。子是甚麼心行。曰也要和尚相委。峰曰。直須與么始解穩坐。僧問峰。十方薄伽梵一路涅槃門。未審路頭在甚麼處。峰以拄杖畫云。在這裡。僧后請益偃。偃拈起扇子云。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么○師靜。初參師備。遇備示眾。汝諸人但能一生如喪考妣。吾保汝究徹去靜躡前語問曰。如教中道。不得以所知心測度如來無上知見。又作么生。備曰。汝道究得徹底所知心。還測度得及否。靜從此信入。后居天臺。三十餘載不下山。博綜三學。操行孤立。禪寂之餘。常閱龍藏。遐邇欽重。
【現代漢語翻譯】 現代漢語譯本： 僧人逼迫乾峰禪師（禪宗大師名號）。問道：『首座和尚您在這裡住了很久，頭髮都白了，牙齒也變黃了，還說這樣的話。』乾峰禪師說：『上座您又怎麼樣呢？』僧人說：『要說就能立刻見到，如果見不到就不要胡說。』乾峰禪師說：『如果說浮逼逼地，又該怎麼說呢？』僧人說：『頭上戴著枷鎖，腳上戴著鐐銬。』乾峰禪師說：『這樣就沒有佛法了。』僧人說：『這是文殊菩薩（象徵智慧）和普賢菩薩（象徵實踐）的大人境界，到達了乾峰禪師這裡。』僧人說：『請和尚回答我的話。』乾峰禪師說：『到我老和尚這裡了嗎？』僧人說：『那麼怎麼樣，那麼怎麼樣？』乾峰禪師說：『還以為猴子白了，原來還有更黑的猴子。』 乾峰禪師上堂說法，舉例說：『舉一不能舉二，放過一著，就落在了第二著。』偃禪師（禪宗大師名號）從人群中走出來說：『昨天有人從天臺山來，卻往徑山去了。』乾峰禪師說：『典座（寺院中負責齋食的僧人）明天不用普請（指寺院集體勞作）。』說完就下座了。 乾峰禪師又上堂說法：『法身（佛的真身）有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。須知還有向上的一竅存在。』偃禪師出來問道：『庵內的人為什麼不知道庵外的事？』乾峰禪師呵呵大笑。偃禪師說：『這還是學人疑惑的地方。』乾峰禪師說：『你是什麼心行？』偃禪師說：『也要和尚您來告訴我。』乾峰禪師說：『必須這樣才能安穩地坐著。』 有僧人問乾峰禪師：『十方諸佛（薄伽梵）通往涅槃（佛教最高境界）的道路，不知道路口在哪裡？』乾峰禪師用拄杖在地上畫了一下說：『就在這裡。』 僧人後來向偃禪師請教。偃禪師拿起扇子說：『扇子飛跳，上了三十三天（佛教用語，指天界），撞著了帝釋（佛教護法神）的鼻孔。東海的鯉魚被打了一棒，雨水像盆子一樣傾瀉。明白了嗎？』 師靜禪師（禪宗大師名號），最初參拜師備禪師（禪宗大師名號）。遇到師備禪師向大眾開示：『你們如果能一生像死了父母一樣悲痛，我保證你們能徹底明白。』靜禪師接著前面的話問道：『如果像經書上說的，不能用所知的心去揣測如來（佛的稱號）無上的知見，又該怎麼辦呢？』師備禪師說：『你說你徹底明白了所知的心，還能揣測得到嗎？』靜禪師從此信服。後來住在天臺山，三十多年沒有下山，廣泛研究三學（佛教的經、律、論），操守孤立。禪修之餘，經常閱讀龍藏（佛教經典），遠近的人都欽佩尊重他。
【English Translation】 English version: A monk pressed Qianfeng (name of a Chan master). He said, 'Venerable Head Monk, you have lived here for a long time, your hair has turned white, and your teeth have turned yellow, yet you still speak like this.' Qianfeng said, 'What about you, Venerable Monk?' The monk said, 'If you want to speak, you can see it immediately; if you don't see it, don't talk nonsense.' Qianfeng said, 'If you talk about 'fu bi bi di', what should you say?' The monk said, 'Wearing a cangue on your head and shackles on your feet.' Qianfeng said, 'Then there is no Buddha-dharma.' The monk said, 'This is the realm of the great beings Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice), arriving at Qianfeng.' The monk said, 'Please, Master, answer my question.' Qianfeng said, 'Has it reached this old monk?' The monk said, 'Then what, then what?' Qianfeng said, 'I thought the monkey was white, but there are even blacker monkeys.' Qianfeng ascended the Dharma hall and gave an example, saying, 'If you can't raise two when raising one, and you let go of one move, you will fall into the second move.' Chan Master Yan (name of a Chan master) came out from the crowd and said, 'Yesterday someone came from Tiantai Mountain but went to Jingshan.' Qianfeng said, 'The cook will not be doing general labor tomorrow.' After saying that, he descended from the seat. Qianfeng ascended the Dharma hall again and said, 'The Dharmakaya (the true body of the Buddha) has three kinds of illnesses and two kinds of light. You must thoroughly understand each one before you can return home and sit securely. You must know that there is still an upward aperture.' Chan Master Yan came out and asked, 'Why do the people inside the hermitage not know the affairs outside the hermitage?' Qianfeng laughed heartily. Chan Master Yan said, 'This is still where the student is in doubt.' Qianfeng said, 'What is your state of mind?' Chan Master Yan said, 'I also want the Master to tell me.' Qianfeng said, 'You must be like this to sit securely.' A monk asked Qianfeng, 'The path to Nirvana (the highest state in Buddhism) for all Buddhas (Bhagavats) in the ten directions, I don't know where the entrance is?' Qianfeng drew on the ground with his staff and said, 'It's right here.' Later, the monk asked Chan Master Yan for instruction. Chan Master Yan picked up a fan and said, 'The fan jumps and flies up to the Thirty-three Heavens (Buddhist term, referring to the heavens), bumping into the nostrils of Indra (Buddhist protector deity). A carp in the East Sea is struck with a stick, and the rain pours down like a basin. Do you understand?' Chan Master Shijing (name of a Chan master) initially visited Chan Master Shibei (name of a Chan master). He encountered Chan Master Shibei instructing the assembly, 'If you can all be as sorrowful as if your parents had died for your entire lives, I guarantee that you will thoroughly understand.' Chan Master Jing continued from the previous words and asked, 'If, as the scriptures say, one cannot use the knowing mind to fathom the unsurpassed knowledge and vision of the Tathagata (title of the Buddha), what should one do?' Chan Master Shibei said, 'You say you have thoroughly understood the knowing mind, can you still fathom it?' From then on, Chan Master Jing believed. Later, he lived on Tiantai Mountain for more than thirty years without descending the mountain, extensively studying the Three Learnings (Buddhist scriptures, precepts, and treatises), and maintaining solitary conduct. In his spare time from Chan meditation, he often read the Dragon Canon (Buddhist scriptures), and people far and near admired and respected him.
時謂大靜上座。嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。答曰。如或夜間安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智。本空所緣之境。亦寂寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二涂俱泯。一性怡然。此乃還源之要道也。一日因睹教中幻義。乃述一偈。問諸學流曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。時有小靜上座。答曰。幻人興幻幻輪圍。幻業能招幻所治。不了幻生諸幻若。覺知如幻幻無為。
(乙未)文益禪師住崇壽
文益。自受心印。至撫州。州牧請住崇壽院。時有子方。自長慶來。問益曰。公久親長慶。乃嗣地藏。何也。曰以不解長慶萬象之中獨露身故。方舉拂子示之。益曰。撥萬象不撥萬象。曰不撥。曰獨露身聻。曰撥。曰萬象之中聻。方於是悟旨。嘆曰。我幾枉度此生。又有子昭。平昔與益。商確古今。聞嗣地藏。憤憤不平。即領眾來責問。益知之乃舉眾出迎。特加禮待賓主位。各掛拂子。茶次昭忽變色抗聲曰。長老開堂的嗣何人。曰地藏。曰太辜負長慶先師。曰某甲不會長慶一轉語。
【現代漢語翻譯】 現代漢語譯本： 當時被稱為大靜上座的人，曾經有人問他：『弟子每當夜晚靜坐時，心中念頭紛飛，不明白如何攝伏這些念頭的方法，希望您能給予指教。』大靜上座回答說：『如果夜間靜坐時，心中念頭紛飛，就用這紛飛的心，去追究紛飛的念頭在哪裡。追究到沒有地方可追究時，那紛飛的念頭又在哪裡存在呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？又能照見的智慧，本來就是空寂的，所緣的境界，也是寂靜的，但並非是真正的寂靜，因為沒有能使它寂靜的人。照見卻又好像沒有照見，因為沒有被照見的境界。境界和智慧都寂靜了，心念自然安然。對外不尋找枝節，對內不執著于禪定。兩種途徑都消失了，本性自然怡然自得。這才是迴歸本源的重要途徑啊。』 有一天，大靜上座看到經書中的『幻』的含義，於是寫了一首偈語，問各位學人說：『如果說道理都如幻象般存在，那麼造作各種罪惡，應該沒有罪過吧？為何所造的業力不會消失，還要憑藉佛的慈悲來接引和引導呢？』當時有位小靜上座回答說：『幻化的人興起幻化的輪圍，幻化的業力能招感幻化的果報。不明白幻化而生出各種幻象，覺悟到一切如幻，幻即是無為。』
（乙未年（公元935年））文益禪師住在崇壽寺
文益禪師自從領受心印之後，來到撫州，州牧請他住在崇壽院。當時有位名叫子方的人，從長慶寺來，問文益禪師說：『您長期親近長慶禪師，卻繼承了地藏禪師的法脈，這是為什麼呢？』文益禪師說：『因為我不理解長慶禪師所說的『萬象之中獨露身』。』子方禪師舉起拂子來向他展示，文益禪師問：『是撥開萬象，還是不撥開萬象呢？』子方禪師說：『不撥開。』文益禪師說：『那『獨露身』又在哪裡呢？』子方禪師說：『撥開。』文益禪師說：『在萬象之中又在哪裡呢？』子方禪師於是領悟了禪旨，感嘆說：『我幾乎白白度過此生。』 又有位名叫子昭的人，平時與文益禪師一起商討古今，聽到文益禪師繼承了地藏禪師的法脈，憤憤不平，於是帶領眾人前來責問。文益禪師知道后，帶領眾人出門迎接，特別加以禮待。賓主雙方各自掛起拂子。喝茶時，子昭禪師忽然變色，提高聲音說：『長老開堂說法，到底繼承了誰的法脈？』文益禪師說：『地藏禪師。』子昭禪師說：『太辜負長慶先師了。』文益禪師說：『我不會長慶禪師的一句轉語。』
【English Translation】 English version: At that time, there was a monk called Great Stillness. Someone once asked him: 'Every time I sit in meditation at night, my mind is filled with distracting thoughts. I don't know how to subdue them. I hope you can give me some guidance.' Great Stillness replied: 'If your mind is filled with distracting thoughts when you sit in meditation at night, then use that distracting mind to investigate where those distracting thoughts are coming from. If you investigate and find no place to investigate, then where do those distracting thoughts exist? Conversely, if you investigate the investigating mind, then where is the mind that is doing the investigating? And the wisdom that illuminates is inherently empty. The realm that is being perceived is also still, but it is not truly still, because there is no one who can make it still. The illumination that is not illuminating means that there is no realm to be illuminated. When both realm and wisdom are still, the mind is naturally peaceful. Do not seek branches externally, and do not dwell on fixed states internally. When both paths disappear, the inherent nature is naturally joyful. This is the essential path to returning to the source.' One day, Great Stillness saw the meaning of 'illusion' in the scriptures, so he wrote a verse and asked the students: 'If all dharmas are like illusions, then should there be no fault in committing evil deeds? Why is it that the karma created is not forgotten, and we still rely on the Buddha's compassion for guidance and deliverance?' At that time, a monk named Little Stillness replied: 'The illusory person creates an illusory wheel, and illusory karma can bring about illusory retribution. Not understanding illusion gives rise to various illusions. Realizing that everything is like an illusion, illusion is non-action.'
(Year Yi-Wei (935 AD)) Chan Master Wenyi resided at Chongshou Temple
After Chan Master Wenyi received the mind seal, he came to Fuzhou, and the governor invited him to reside at Chongshou Temple. At that time, a person named Zifang came from Changqing Temple and asked Chan Master Wenyi: 'You have been close to Chan Master Changqing for a long time, but you inherited the Dharma lineage of Chan Master Dizang. Why is that?' Chan Master Wenyi said: 'Because I did not understand what Chan Master Changqing meant by 'the solitary body revealed within the myriad phenomena'.' Chan Master Zifang raised his whisk to show him. Chan Master Wenyi asked: 'Are you parting the myriad phenomena, or not parting the myriad phenomena?' Chan Master Zifang said: 'Not parting.' Chan Master Wenyi said: 'Then where is the 'solitary body revealed'?' Chan Master Zifang said: 'Parting.' Chan Master Wenyi said: 'Then where is it within the myriad phenomena?' Chan Master Zifang then realized the meaning of Chan and exclaimed: 'I have almost wasted this life.' There was also a person named Zizhao, who usually discussed ancient and modern matters with Chan Master Wenyi. Hearing that Chan Master Wenyi had inherited the Dharma lineage of Chan Master Dizang, he was indignant and led a group of people to question him. Chan Master Wenyi knew this and led the group out to greet them, treating them with special courtesy. The host and guests each hung up their whisks. While drinking tea, Chan Master Zizhao suddenly changed his expression and raised his voice, saying: 'Elder, when you opened the Dharma hall, whose Dharma lineage did you inherit?' Chan Master Wenyi said: 'Chan Master Dizang.' Chan Master Zizhao said: 'You have greatly let down the former teacher, Changqing.' Chan Master Wenyi said: 'I do not understand a single turning phrase of Chan Master Changqing.'
曰何不問。曰萬象之中獨露身意作么生。昭豎起拂子。益曰。此是長慶處學得底。首座分上作么生。昭無語。益曰。只如萬象之中獨露身。撥萬象不撥萬象。曰不撥。曰兩個參隨。皆曰撥。益曰。萬象之中獨露身聻。昭與眾皆懡㦬而退。益曰住住。首座殺父殺母。猶通懺悔。謗大般若。誠難懺悔。昭自此反參益。發明己見。
(丁酉)延沼禪師開法風穴
延沼。住風穴。單丁者七年。檀信新之。遂成叢林。天福二年。州牧聞其風。請開法嗣南院升座。先師云。欲得親切。莫將問來問。會么。問在答處。答在問處。雖然如是。有時問不在答處。答不在問處。汝若擬議。老僧在汝腳跟底。大凡參學眼目。直須臨機。大用現前。勿自拘於小節。設使言前薦得。猶為滯殼迷封。句下精通。未免觸途狂見。應是向來依他作解。明昧兩岐。與汝一切掃卻。直教個個。如師了兒叱呀地。對眾證據。哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼目。上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安帖。於此明得。阇黎無分。全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。右邊一拍曰。這裡是。欲識老僧么。左邊一拍曰。這裡是。上堂。祖師
心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老。出問學人。有鐵牛之機。請師不搭印。沼曰。慣釣鯨鯢澄巨浸。卻憐蛙步𩥇泥沙。陂佇思。沼喝曰。長老何不進語。陂擬議。沼便打一拂子曰。還記得話頭么。陂擬開口。沼又打一拂子。時有牧主曰。信知佛法與王法一般。沼曰。見甚麼道理。主曰。當斷不斷。反招其亂。沼便下座。上堂。舉寒山詩曰。梵志死去來。魂識見閻老。讀盡百王書。未免受捶拷。一稱南無佛。皆以成佛道。僧問。如何是一稱南無佛。曰燈連鳳翅當堂照。月映蛾眉䫌面看。僧問。摘葉尋枝即不問。直截根源事若何。曰赴供凌晨去。開塘帶雨歸。問隨緣不變者。忽遇知音時如何。曰披蓑側立千峰外。引水澆蔬五老前。問九夏賞勞。請師言薦。曰出袖拂開龍洞雨。泛杯波涌缽囊花。問最初自恣。合對何人。曰一把香芻拈未暇。六環金錫響遙空。問如何是清凈法身。曰金沙灘頭馬郎婦。問如何是佛。曰杖林山下竹筋鞭。沼問懷本上座曰。有事借問得么。本曰。不可惜口去也。曰不惜口即道。本擬議。沼便打。又問。第二人莫道得么。曰道甚麼。沼又打。又問。第三人。曰三人同行必有我師。作么生是我師。曰見。參禮次沼亦打云。過這邊
立。復云將。頭不猛。誤累三軍瞎漢參堂去。本至明日。上堂。頭親近云。某甲夜來有什麼過。便蒙賜棒。曰你要會么。以手左邊一拍曰。這裡是祖師意。以手右邊一拍曰。這裡是教意。還會么。本不肯。便去。後到穎橋安處。舉前話。安曰。風穴棒折那。本曰。上座臂腕。終不向外曲。安曰。你會風穴道。這裡是祖意教意么。非惟你不會。直饒白兆老口赫赤地。教他舉也。舉不得防禦。使問南院。大善知識還具見聞覺知否。院便掌使。不肯。遂以前語復問沼。沼曰。荊棘荒棒。棄來久矣。曰妙用又如何。沼曰。王子帶刀全意氣。貧人擒倒語聲𧬜。使深肯之。遂舉到南院。院隨問。便掌語。沼曰。是深相為使方委悉○道怤。住龍冊。學侶云臻。天福二年八月日入寂○德韶。龍泉陳氏子。母夢白光觸體。覺而娠。年十五有梵僧。拊其背曰。汝當出家。塵中無置汝所也。遂剃染。十八受具。同光中謁大同。不契。參居遁。問雄雄之尊。因甚親近不得。曰如火與火。曰忽遇水來時如何。曰汝不會我語。又問。天不蓋。地不載。此理如何。曰合如是。韶惘然固請為說。曰道者汝向後自會去。韶後於通玄峰。澡浴次。忽省前話。遂具威儀。望龍牙禮拜曰。當時若向我說。今日決定罵也。謁匡仁。問百匝千重是何人境界。曰左搓芒
【現代漢語翻譯】 現代漢語譯本 立。又問云將（人名）。頭不猛。錯誤地連累了三軍，如同瞎子去參禪一樣。本來打算明天才上堂說法。頭親近地說：『我昨晚有什麼過錯，便蒙受賜棒？』風穴（洪進禪師）說：『你想要明白嗎？』用手在左邊一拍說：『這裡是祖師意（禪宗的宗旨）。』用手在右邊一拍說：『這裡是教意（佛教的教義）。』你明白了嗎？』云將不肯領會，便離開了。後來到了穎橋安處，舉起之前風穴的話。穎橋安說：『風穴的棒子折了嗎？』云將說：『上座的臂膀，始終不會向外彎曲。』穎橋安說：『你明白風穴說的，這裡是祖意教意嗎？』不只是你不明白，即使是白兆老口（白兆山洪敏禪師）赫赤地，教他舉起也，也無法防禦。』云將派人去問南院（慧颙禪師），『大善知識還具有見聞覺知嗎？』南院便掌摑使者。云將不肯罷休，於是用之前的話再次問慧沼禪師。慧沼說：『荊棘和木棒，丟棄很久了。』云將問：『妙用又如何呢？』慧沼說：『王子帶著刀，氣概十足；貧窮的人被擒倒，說話的聲音都變了。』云將深深地領悟了。於是將此事告訴南院，南院隨即詢問，便掌摑使者。慧沼說：『這是云將互相幫助，使者才明白詳情。』 道怤（禪師），住在龍冊寺，前來學習的人很多。天福二年（937年）八月圓寂。 德韶（禪師），龍泉陳氏之子。他的母親夢見白光照在身上，醒來后就懷孕了。十五歲時，有一位梵僧撫摸他的背說：『你應該出家，塵世中沒有適合你的地方。』於是剃髮出家。十八歲受具足戒。同光年間（923-926年）拜見大同禪師，未能領悟。參拜居遁禪師，問：『雄雄之尊（至高無上的佛），為什麼不能親近？』居遁說：『如同火與火。』德韶問：『如果遇到水來時怎麼辦？』居遁說：『你不會我的話。』又問：『天不蓋，地不載，這個道理如何？』居遁說：『本來就應該這樣。』德韶茫然，堅持請求居遁為他解說。居遁說：『道者，你以後自然會明白的。』德韶後來在通玄峰，洗澡時，忽然領悟了之前的話，於是整理好衣冠，朝著龍牙（居遁禪師）禮拜說：『當時如果向我說破，今天必定要捱罵了。』拜見匡仁禪師，問：『百匝千重（重重疊疊）是什麼人的境界？』匡仁說：『左搓芒。』
【English Translation】 English version Li. Also asked Yun Jiang (person's name). 'Head not fierce.' Mistakenly implicated the three armies, like a blind man going to participate in Chan. Originally intended to ascend the hall to preach tomorrow. Tou Qinjin said, 'What fault did I have last night, that I was given a staff?' Fengxue (Chan Master Hongjin) said, 'Do you want to understand?' He clapped his hand on the left side and said, 'This is the meaning of the Patriarch (the purpose of Zen Buddhism).' He clapped his hand on the right side and said, 'This is the meaning of the teachings (the doctrines of Buddhism).' Do you understand?' Yun Jiang refused to understand and left. Later, he arrived at Yingqiao Anchu and raised the previous words of Fengxue. Yingqiao An said, 'Did Fengxue's staff break?' Yun Jiang said, 'The abbot's arm will never bend outward.' Yingqiao An said, 'Do you understand what Fengxue said, this is the meaning of the Patriarch and the meaning of the teachings?' Not only do you not understand, but even if the old mouth of Baizhao (Chan Master Hongmin of Baizhao Mountain) is red-faced, even if he is taught to raise it, he cannot defend against it.' Yun Jiang sent someone to ask Nanyuan (Chan Master Huiyong), 'Does the great virtuous knowledge still have seeing, hearing, awareness, and knowledge?' Nanyuan slapped the messenger. Yun Jiang refused to give up, so he asked Chan Master Huizhao again with the previous words. Huizhao said, 'Thorns and wooden sticks have been discarded for a long time.' Yun Jiang asked, 'What about the wonderful use?' Huizhao said, 'The prince carries a knife, full of spirit; the poor man is captured, and his voice changes.' Yun Jiang deeply understood. So he told Nanyuan about this, and Nanyuan immediately asked and slapped the messenger. Huizhao said, 'This is Yun Jiang helping each other, so the messenger understands the details.' Dao Fu (Chan Master) lived in Longce Temple, and many people came to study. He passed away in August of the second year of Tianfu (937 AD). Deshao (Chan Master), son of the Chen family of Longquan. His mother dreamed of white light shining on her body, and she became pregnant when she woke up. At the age of fifteen, a Brahman monk stroked his back and said, 'You should become a monk, there is no place for you in the world.' So he shaved his head and became a monk. He received full ordination at the age of eighteen. During the Tongguang period (923-926 AD), he visited Chan Master Datong but failed to understand. He visited Chan Master Judun and asked, 'Why can't the majestic and supreme (the supreme Buddha) be approached?' Judun said, 'Like fire and fire.' Deshao asked, 'What if water comes?' Judun said, 'You don't understand my words.' He also asked, 'The sky does not cover, the earth does not carry, what is this principle?' Judun said, 'It should be like this.' Deshao was at a loss and insisted on asking Judun to explain it to him. Judun said, 'Taoist, you will naturally understand later.' Later, at Tongxuan Peak, while taking a bath, Deshao suddenly understood the previous words, so he tidied up his clothes and bowed to Longya (Chan Master Judun) and said, 'If you had told me at that time, I would definitely be scolded today.' He visited Chan Master Kuangren and asked, 'What is the realm of hundreds of zaps and thousands of layers (layers upon layers)?' Kuangren said, 'Twisting the awn to the left.'
繩縛鬼子。曰不落古今請師說。曰不說。曰為甚不說。曰箇中不辦有無。曰師今善說。仁駭之辭去。所至少留。見知識五十四人。后至臨川。謁文益。益一見深器之。韶以遍涉叢林。但隨眾而已。無所咨參。一日益上堂。有僧問。十二時中如何得頓息萬緣去。益曰。空與汝為緣耶。色與汝為緣耶。言空為緣。則空本無緣。言色為緣。則色心不二。日用果何物為汝緣乎。韶聞悚然異。之又有問者曰。如何是曹源一滴水。益曰。是曹源一滴水。韶于座側豁然大悟。平生凝滯渙若冰釋。感涕沾衣。益曰。汝向後當爲國王師。致祖道大光。行矣。無滯於是。韶乃辭法。游天臺。觀智者遺蹤。如故居。眷然有終焉之心○令參。號永明。湖州人。蒙雪峰記別。初住明州翠巖。大張法席。上堂。自一夏以來為兄弟。東語西話。看翠巖眉毛在么。保福曰。作賊人心虛。長慶曰生也。雲門曰關。天福二年。龍冊寺道怤歸寂。吳越王錢元瓘。請參。繼其法席○長生山皎然。久依義存。一日與僧斫樹次。存曰。斫到心且住。然曰。砍卻著。存曰。古人以心傳心。汝為甚麼道砍卻。然乃擲下斧。曰傳。存打一拄杖而去。一日普請次。存負一束藤。路逢一僧。便拋下。僧擬取。存便踏倒歸。謂然曰。我今日踏這僧快。曰和尚卻替這僧入涅槃堂始得
{ "translations": [ "現代漢語譯本：", "繩縛鬼子。問：『請老師開示，什麼是亙古不變的真理？』老師說：『無可奉告。』問：『為什麼不說？』老師說：『其中不涉及有或無的辯論。』問：『老師現在很善於說法。』（韶）聽了這些令人震驚的話，離開了，只留下最少的行李。他拜訪了五十四位善知識（指有智慧、能引導人走向覺悟的人）。後來到了臨川，拜見文益禪師（雲門文偃，雲門宗創始人）。文益禪師一見他就非常器重他。韶因為已經遊歷過許多寺廟，所以只是隨眾修行，沒有特別去請教參禪的問題。有一天，文益禪師上堂說法，有僧人問：『一天十二個時辰中，如何才能立刻停止所有的妄念？』文益禪師說：『空與你有什麼因緣嗎？色與你有什麼因緣嗎？如果說是空與你結緣，那麼空本來就沒有緣；如果說是色與你結緣，那麼色和心本來就是不二的。那麼，你每天所用的東西，到底什麼與你結緣呢？』韶聽了，感到非常震驚和不同尋常。又有僧人問：『什麼是曹源（曹溪慧能）的一滴水？』文益禪師說：『就是曹源的一滴水。』韶在座位旁邊豁然大悟，平生凝結的疑惑像冰一樣融化了，感動得淚水沾濕了衣服。文益禪師說：『你以後應當成為國王的老師，使祖師的道義大放光芒。去吧，不要停留在這裡。』韶於是告別文益禪師，遊歷天臺山，瞻仰智者大師（智顗，天臺宗創始人）的遺蹟，如故居等，眷戀不捨，有在此終老的想法。", "令參禪師，法號永明，是湖州人。蒙雪峰義存禪師認可。最初住在明州翠巖寺，大力弘揚佛法。上堂說法時說：『自從這一個夏天以來，和各位兄弟，東一句西一句地說著話，看看翠巖寺的眉毛還在嗎？』保福禪師說：『做賊的人心虛。』長慶禪師說：『是生出來的。』雲門禪師說：『關起來了。』後晉天福二年（937年），龍冊寺的道怤禪師圓寂，吳越王錢元瓘（guàn）請永明禪師繼承他的法席。", "長生山皎然禪師，長期跟隨義存禪師。有一天，和僧人一起砍樹時，義存禪師說：『砍到心的時候就停下來。』皎然禪師說：『砍掉它。』義存禪師說：『古人以心傳心，你為什麼說砍掉它？』皎然禪師於是放下斧頭，說：『傳了。』義存禪師打了他一拄杖就離開了。有一天，大家一起勞動時，義存禪師揹著一捆藤，在路上遇到一個僧人，就扔下了藤。僧人想要去拿，義存禪師就把他推倒，然後自己回去了。義存禪師對皎然禪師說：『我今天推倒這個僧人真痛快。』皎然禪師說：『和尚您應該把這個僧人送到涅槃堂才對。』", "english_translations": [ "English version:", "Shéng fù guǐ zi (Rope-bound demon). Asked: 'Please, teacher, explain what is the eternal truth?' The teacher said: 'I have nothing to say.' Asked: 'Why don't you say?' The teacher said: 'It doesn't involve the debate of existence or non-existence.' Asked: 'Teacher, you are now good at speaking.' (Shao) heard these shocking words and left, leaving only the minimum of luggage. He visited fifty-four good advisors (referring to people with wisdom who can guide people towards enlightenment). Later, he arrived at Linchuan and visited Zen Master Wenyi (Yunmen Wenyan, founder of the Yunmen School). Zen Master Wenyi valued him greatly at first sight. Because Shao had already traveled to many temples, he simply practiced with the crowd and did not specifically ask about Chan practice. One day, Zen Master Wenyi ascended the hall to give a Dharma talk, and a monk asked: 'How can one immediately stop all delusions in the twelve hours of the day?' Zen Master Wenyi said: 'Does emptiness have any connection with you? Does form have any connection with you? If it is said that emptiness is connected with you, then emptiness originally has no connection; if it is said that form is connected with you, then form and mind are originally non-dual. Then, what do you use every day, what is connected with you?' Shao was shocked and felt unusual after hearing this. Another monk asked: 'What is a drop of water from Caoyuan (Caoxi Huineng)?' Zen Master Wenyi said: 'It is a drop of water from Caoyuan.' Shao suddenly realized beside the seat, and the doubts that had been condensed in his life melted like ice, and he was so moved that tears wet his clothes. Zen Master Wenyi said: 'You should become the teacher of the king in the future, so that the ancestral Tao will shine brightly. Go, don't stay here.' Shao then bid farewell to Zen Master Wenyi, traveled to Tiantai Mountain, and admired the relics of Great Master Zhiyi (Zhiyi, founder of the Tiantai School), such as his former residence, and was reluctant to leave, with the idea of dying here.", "Chan Master Lingcan, with the Dharma name Yongming, was from Huzhou. He was recognized by Zen Master Xuefeng Yicun. He first lived in Cuiyan Temple in Mingzhou and vigorously promoted Buddhism. When he ascended the hall to give a Dharma talk, he said: 'Since this summer, I have been talking with you brothers, saying one thing in the east and another in the west, see if the eyebrows of Cuiyan Temple are still there?' Chan Master Baofu said: 'The thief has a guilty conscience.' Chan Master Changqing said: 'It is born.' Zen Master Yunmen said: 'Closed.' In the second year of Tianfu (937 AD) of the Later Jin Dynasty, Zen Master Daofu of Longce Temple passed away, and King Qian Yuanguan (guàn) of Wuyue invited Zen Master Yongming to succeed his Dharma seat.", "Zen Master Jiaoran of Changsheng Mountain followed Zen Master Yicun for a long time. One day, when he was chopping trees with a monk, Zen Master Yicun said: 'Stop when you chop to the heart.' Zen Master Jiaoran said: 'Chop it off.' Zen Master Yicun said: 'The ancients transmitted the mind with the mind, why do you say chop it off?' Zen Master Jiaoran then put down the axe and said: 'Transmitted.' Zen Master Yicun hit him with a staff and left. One day, when everyone was working together, Zen Master Yicun carried a bundle of rattan and met a monk on the road, so he threw down the rattan. The monk wanted to take it, but Zen Master Yicun pushed him down and went back by himself. Zen Master Yicun said to Zen Master Jiaoran: 'I was so happy to push this monk down today.' Zen Master Jiaoran said: 'The abbot should send this monk to Nirvana Hall.' " ] }
。好便休云。一日存問。光境俱亡。復是何物。曰放皎然過有個道處。曰放汝過作么生道。曰皎然亦放和尚過。曰放汝二十棒。然禮拜。
(戊戌)石亭光涌禪師入寂(仰山寂法嗣溈仰第三世)
光涌。自石亭還仰山。戊戌夏。無疾而化。壽八十九。夏七十○休復悟空。北海王氏子。幼出家。十九納戒。嘗自謂曰。茍尚能詮。則為滯筏。將趣凝寂。復患墮空。既進退莫決。舍二何之。乃參尋宗匠。依地藏桂琛。經年不契。直得成病。入涅槃堂。一夜藏去看。乃問覆上座安樂么。復曰某甲為和尚因緣。背藏指燈籠。曰見么。曰見。藏曰。祇這個也不背。復于言下有省。后修山主問訊地藏。乃曰。某甲百劫千生。曾與和尚違背。來此者又值和尚不安。藏遂豎起拄杖曰。祇這個也不背。復忽然契悟。後繼法眼。住崇壽。江南國主創清涼道場。延請居之。將入寂。十月朔日。遣僧命法眼至。付囑訖。又致書辭國主。取三日夜子時入滅。國主令本院至時擊鐘。及期大眾普集。復端坐警眾曰。無棄光影。語絕告寂。時國主聞鐘。登高臺。遙禮。深加哀慕。仍致祭。茶毗收舍利。建塔○志通。鳳翔人。因見智者凈土儀式。不勝欣忭。自是不向西唾。不背西坐。專心念佛。后見白鶴孔雀成行西下。又見蓮花開合。喜曰。白
【現代漢語翻譯】 現代漢語譯本： 『好，就這樣吧』，（有人）說。『如果有一天還來問候，光和境都消失了，又是什麼東西呢？』（禪師）說：『放你明白地過去，有個道的地方。』（那人）說：『放我過去，又怎麼說呢？』（禪師）說：『（即使是）明白，也放和尚過去。』（禪師）說：『打你二十棒！』那人禮拜。
（戊戌年（938））石亭光涌禪師圓寂（仰山寂的法嗣，溈仰宗第三世）
光涌，從石亭回到仰山。戊戌年（938）夏天，無疾而終，享年八十九歲，僧臘七十年。他俗家姓休復，是北海王氏的兒子，從小出家，十九歲受戒。他曾經自言自語地說：『如果還執著于言語詮釋，那就是被木筏所束縛；如果想要趨向凝定寂滅，又擔心落入空無。』既然進退兩難，該怎麼辦呢？於是他參訪宗師，依止地藏桂琛，一年也沒有領悟，甚至因此生病。他進入涅槃堂，一天晚上，地藏去看他，問道：『覆上座，安樂嗎？』休復說：『我因為和尚的緣故。』地藏指著燈籠問：『看見了嗎？』（休）復說：『看見了。』地藏說：『就是這個也沒有違背。』休覆在言語下有所領悟。後來，修山主問訊地藏，說：『我百劫千生，曾經與和尚違背，來這裡又遇到和尚不安。』地藏於是豎起拄杖說：『就是這個也沒有違背。』休復忽然契悟。後來繼承法眼宗，住在崇壽寺。江南國主建立清涼道場，延請他去住持。將要圓寂時，十月初一，派僧人請法眼來，囑咐完畢，又寫信辭別國主。三天後的夜裡子時圓寂。國主命令本寺到時敲鐘。到期時大眾普集，休復端坐警示大眾說：『不要拋棄光影。』說完就圓寂了。當時國主聽到鐘聲，登上高臺，遙拜，深感哀慕，並致祭，火化后收取捨利，建塔。志通，鳳翔人，因為看到智者的凈土儀式，非常欣喜，從此不向西方吐唾沫，不背對西方坐，專心念佛。後來看到白鶴孔雀成行向西飛去，又看到蓮花開合，高興地說：『白
【English Translation】 English version: 『Good, let it be,』 (someone) said. 『If one day I still come to inquire, and both light and realm have vanished, then what is it?』 (The Chan master) said: 『Let you pass clearly, there is a place of the Dao.』 (That person) said: 『If you let me pass, how should I speak of it?』 (The Chan master) said: 『(Even) clarity, also let the monk pass.』 (The Chan master) said: 『Strike you twenty blows!』 That person bowed.
(In the year of Wuxu (938)), Chan Master Guangyong of Shiting passed away (a Dharma heir of Yangshan Ji, the third generation of the Weiyang School).
Guangyong returned to Yangshan from Shiting. In the summer of Wuxu (938), he passed away without illness, at the age of eighty-nine, with seventy years as a monk. His secular surname was Xiu Fu, and he was the son of the Wang family of Beihai. He became a monk at a young age and was ordained at the age of nineteen. He once said to himself: 『If I still cling to verbal explanations, then I am bound by the raft; if I want to tend towards stillness and extinction, I worry about falling into emptiness.』 Since advancing and retreating are both difficult, what should I do? So he visited masters and relied on Dizang Guichen, but he did not understand for a year, and even became ill because of it. He entered the Nirvana Hall. One night, Dizang went to see him and asked: 『Upper Seat Fu, are you at peace?』 Xiu Fu said: 『I am because of the monk.』 Dizang pointed to the lantern and asked: 『Do you see it?』 (Xiu) Fu said: 『I see it.』 Dizang said: 『This is also not contrary.』 Xiu Fu had some understanding in his words. Later, Mountain Master Xiu asked Dizang, saying: 『I have been contrary to the monk for hundreds of kalpas and thousands of lives, and coming here I also encounter the monk's unease.』 Dizang then raised his staff and said: 『This is also not contrary.』 Xiu Fu suddenly realized. Later, he inherited the Fayen School and lived in Chongshou Temple. The King of Jiangnan created the Qingliang Dojo and invited him to reside there. When he was about to pass away, on the first day of the tenth month, he sent a monk to invite Fayen to come, and after entrusting him, he wrote a letter to bid farewell to the King. He passed away at midnight three days later. The King ordered the temple to ring the bell when the time came. When the time came, the masses gathered, and Xiu Fu sat upright and warned the masses, saying: 『Do not abandon the light and shadow.』 After saying this, he passed away. At that time, the King heard the bell, ascended the high platform, bowed from afar, deeply mourned, and offered sacrifices. After cremation, he collected the relics and built a pagoda. Zhitong, a native of Fengxiang, was very happy because he saw the Pure Land rituals of Zhizhe. From then on, he did not spit to the west, did not sit with his back to the west, and devoted himself to reciting the Buddha's name. Later, he saw white cranes and peacocks flying westward in rows, and he also saw lotus flowers opening and closing, and he happily said: 『White』
鶴孔雀。凈土境也。蓮花光相。受生處也。凈土現矣。乃禮佛而終。茶毗有五色祥雲。環覆火上。舍利鱗砌于身。
○文益禪師開法清涼
文益。初住崇壽。未幾金陵國主。迎居報恩。次遷清涼院。大闡法化。示眾。趙州曰。莫費力也大好。言語何不仍舊去。世間法尚有門。佛法豈無門。自是不仍舊。故諸佛諸祖。祇于仍舊中。得如初夜鐘。不見有絲毫異。得與么。恰好聞時無一聲子鬧。何以故。為及時節無心。曰死且不是死。止於一切。祇為不仍舊。忽然非次聞時。諸人盡驚愕道。鐘子怪鳴也。寶公曰。暫時自肯。不追尋歷劫。何曾異今日。還會么。今日只是塵劫。但著衣吃飯。行住坐臥。晨參暮請。一切仍舊。便為無事人也。又曰。見道為本。明道為功。便能得大智慧力。若未得如此三界可愛底事。直教去盡。才有纖毫。還應未可。只如汝輩。睡時不嗔便喜。此是三界昏亂。習熟境界不惺。惺便昏亂蓋緣汝輩雜亂所致。古人謂之夾幻。金即是真。其如礦何。又曰。出家兒但隨時及節。便得寒即寒熱即熱。欲識佛性義。當觀時節因緣。古今方便不少。石頭初看肇論。至會萬物為己者其惟聖人乎。則曰。聖人無己。靡所不己。乃作參同契。首言。竺土大仙心無過此語也。中間亦只是尋常說話。夫欲會萬物
【現代漢語翻譯】 現代漢語譯本：鶴和孔雀都生活在凈土（清凈的佛國）之中。蓮花的光芒象徵著往生之處。凈土已經顯現，於是他禮佛后圓寂。火化時有五彩祥雲環繞在火焰之上，舍利子像魚鱗一樣排列在他的身體上。
○文益禪師在清涼寺開創佛法
文益禪師最初住在崇壽寺，不久金陵國主迎接他到報恩寺居住，後來又遷到清涼院，大力弘揚佛法。他開示大眾說：『趙州禪師說，不要費力氣，保持原樣就很好。』言語為什麼不能像原來一樣呢？世間法尚且有門徑，佛法難道沒有門徑嗎？正是因為不保持原樣。所以諸佛諸祖，只是在保持原樣中，才能像最初敲響的鐘聲一樣，聽不出絲毫的差異。如果能做到這樣，恰好在聽到鐘聲時沒有一絲雜念。為什麼呢？因為在那個時節沒有妄心。』又說：『死亡還不是真正的死亡，停止於一切，只是因為不保持原樣。』如果忽然在不恰當的時候聽到鐘聲，人們都會驚愕地說：『鐘的聲音很奇怪。』寶公禪師說：『暫時承認自己，不去追尋過去的經歷，歷劫以來，何曾與今日不同？』明白了嗎？今日只是塵劫，只要穿衣吃飯，行走坐臥，早晚參拜請益，一切都保持原樣，就成為一個無事之人了。
又說：『見道是根本，明道是功夫，就能獲得大智慧力。如果還沒有達到這種程度，三界中可愛的事情，都要徹底去除。只要有一絲一毫的留戀，就還不行。』就像你們這些人，睡覺時不生氣就高興，這是三界昏亂，對熟悉的境界不覺醒。覺醒了就昏亂，這是因為你們雜亂所致。古人稱之為夾幻。金子就是真金，那礦石又是什麼呢？
又說：『出家人只要隨時順應時節，就能感到寒冷就是寒冷，炎熱就是炎熱。想要了解佛性的意義，應當觀察時節因緣。』古今的方便法門不少。石頭禪師最初看《肇論》，看到『能以萬物為己者，大概只有聖人吧』這句話，就說：『聖人無己，無所不己。』於是寫了《參同契》，開頭就說：『竺土（印度）大仙（佛陀）的心，沒有超過這句話的。』中間也只是尋常的說話。想要領會萬物
【English Translation】 English version: Cranes and peacocks. They exist in the Pure Land (pure Buddha-land). The light of the lotus flower. It symbolizes the place of rebirth. The Pure Land has manifested, so he paid homage to the Buddha and passed away. During cremation, auspicious five-colored clouds surrounded the flames, and relics were arranged like scales on his body.
○ Chan Master Wenyi Inaugurates Dharma at Qingliang Temple
Wenyi initially resided at Chongshou Temple. Before long, the King of Jinling welcomed him to reside at Bao'en Temple, and later he moved to Qingliang Temple, where he greatly propagated the Dharma. He instructed the assembly, saying: 'Chan Master Zhaozhou said, 'Don't waste effort, it's best to keep things as they are.' Why can't speech be like it was originally? Even worldly dharmas have a path, how could the Buddha-dharma not have a path? It is precisely because of not keeping things as they are. Therefore, all Buddhas and Patriarchs, only in keeping things as they are, can they be like the first ringing of the bell, unable to hear the slightest difference. If you can do this, it's just right that there is no distracting thought when hearing the bell. Why? Because at that time there is no deluded mind.' He also said: 'Death is not yet true death, stopping at everything, just because of not keeping things as they are.' If suddenly hearing the bell at an inappropriate time, people will be astonished and say: 'The sound of the bell is strange.' Chan Master Bao Gong said: 'Temporarily acknowledge yourself, without pursuing past experiences, throughout countless kalpas, how has it ever been different from today?' Do you understand? Today is just a dusty kalpa, as long as you wear clothes and eat food, walk, stand, sit, and lie down, morning and evening pay respects and seek instruction, everything remains as it is, then you become a person without affairs.
He also said: 'Seeing the Path is the root, clarifying the Path is the effort, then you can obtain great wisdom and power. If you have not yet reached this level, all the lovable things in the Three Realms must be completely removed. As long as there is a trace of attachment, it is still not acceptable.' Just like you people, when you are not angry while sleeping, you are happy, this is the confusion of the Three Realms, not awakening to familiar realms. Awakening leads to confusion, this is because of your mixed-up state. The ancients called it mixed illusion. Gold is true gold, then what is ore?
He also said: 'A monastic only needs to follow the seasons and times, then they will feel cold when it is cold and hot when it is hot. If you want to understand the meaning of Buddha-nature, you should observe the conditions of the times.' There are many expedient methods from ancient times to the present. Chan Master Shitou initially read the Zhao Lun, and when he saw the phrase 'Those who can regard all things as themselves are probably only sages,' he said: 'Sages have no self, there is nothing that is not self.' So he wrote the Sandokai, beginning with: 'The mind of the great sage (Buddha) of India (Juktuk), there is nothing beyond this.' The middle is also just ordinary speech. If you want to understand all things
為自己去。蓋盡大地。無一法可見。已而又囑曰。光陰莫虛度。所以告汝輩。但隨時及節便得。若也移時失候。即虛度光陰。于非色中作色解。于非色作色解。即是移時失候。且道色作非色解。還當得否。若與么會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。但守分過時好。益嘗作三界惟心頌曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。大地山河。誰堅誰變。又華嚴六相義頌曰。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意絕名字。萬象明明無理事。
(己亥)緣德禪師住圓通(清溪進法嗣)
緣德。臨安黃氏子。年十七剃髮受具。遊方參洪進。久之江南。李氏有國日。德混跡南昌上藍。宋齊丘至游經堂。僧眾趨迎。德閱經自若。丘旁立睨之。德不甚顧答。因問上座看甚經。德舉示之。丘異焉。請住舍利雙嶺諸剎。德無所事。去留所至。頹然默坐。而學徒自成規矩。平生著一衲裙。以繩貫其褶處。夜伸裙以當被。後主延德。至金陵。問佛法大意。建寺廬山石耳峰下。延德住持。開基日地中得金像大士。賜名圓通。
(庚子)泰欽參文益禪師
【現代漢語翻譯】 現代漢語譯本 『為自己去。蓋盡大地，無一法可見。』（意思是說，要靠自己去領悟，遍觀整個世界，沒有哪一種固定的方法可以依賴。）說完又囑咐說：『光陰莫虛度。』（不要浪費時間。）所以告訴你們，只要隨時順應時節就可以了。如果錯過了時機，那就是虛度光陰。在『非色』中執著于『色』的理解，這就是錯過了時機。那麼，把『色』理解為『非色』，可以嗎？如果這樣理解，那就是毫無關係，完全是癡狂地兩頭跑，有什麼用呢？只要安分守時就好。』 益禪師曾經作《三界惟心頌》說：『三界唯心，萬法唯識。唯識唯心，眼聲耳。不到耳，聲何觸眼？眼色耳聲，萬法成辦。萬法匪緣，豈觀如幻？大地山河，誰堅誰變？』（三界萬法都是由心所生，一切現象都是意識的顯現。意識和心是統一的，眼睛和聲音，耳朵和。，聲音無法觸及眼睛，眼睛和顏色，耳朵和聲音，萬法由此構成。萬法並非因緣和合而成，難道不是如夢如幻嗎？大地山河，誰是永恒不變的，誰又是變化無常的呢？） 又作《華嚴六相義頌》說：『華嚴六相義，同中還有異。異若異於同，全非諸佛意。諸佛意總別，何曾有同異？男子身中入定時，女子身中不留意。不留意絕名字，萬象明明無理事。』（《華嚴經》的六相義理，在相同之中還有差異。如果差異脫離了相同，那就完全不是諸佛的本意。諸佛的本意在於總和別，哪裡有什麼相同和差異呢？在男子身中入定時，不要在意女子之身。不在意這些表象，就能超越名相的束縛，萬象明明朗朗，超越了事相的執著。）
（己亥年(1119)）緣德禪師住持圓通寺（清溪進的法嗣） 緣德，臨安人，姓黃。十七歲剃度受戒。四處參學，拜訪洪進禪師。後來到了江南。在南唐李氏統治時期，緣德隱居在南昌的上藍寺。宋齊丘到經堂遊覽，僧眾都去迎接，緣德卻在專心閱讀經書，不被打擾。齊丘站在旁邊看著他，緣德也不怎麼理睬。齊丘就問上座在看什麼經書，緣德就給他看。齊丘覺得他很特別。於是請他住持舍利寺、雙嶺寺等寺廟。緣德沒有什麼特別的事情，來去隨意，只是頹然地默坐。但是學徒們自然而然地形成了規矩。他平時只穿一件衲裙，用繩子穿過褶皺的地方，晚上就展開裙子當被子蓋。南唐後主邀請緣德到金陵，詢問佛法的大意，並在廬山石耳峰下建造寺廟，請緣德住持。在寺廟奠基的那天，從地裡挖出了一尊金像大士，於是賜名為圓通寺。
（庚子年(1120)）泰欽參拜文益禪師
【English Translation】 English version 『Go for yourself. Cover the entire earth, and there is not a single dharma to be seen.』 (This means that you must rely on yourself to understand, and when you look at the whole world, there is no fixed method to rely on.) After saying this, he exhorted, 『Do not waste time.』 Therefore, I tell you, just go with the flow of time and seasons. If you miss the opportunity, you will waste time. To cling to the understanding of 『form』 in 『non-form』 is to miss the opportunity. Then, is it okay to understand 『form』 as 『non-form』? If you understand it that way, it is irrelevant, completely crazy running in both directions, what is the use? It is good to be safe and keep to your time.』 Zen Master Yi once composed the 『Song of Mind-Only in the Three Realms,』 saying: 『The three realms are mind-only, all dharmas are consciousness-only. Consciousness-only is mind-only, eye and sound, ear and *. * cannot reach the ear, how can sound touch the eye? Eye and color, ear and sound, all dharmas are accomplished. All dharmas are not caused by conditions, how can they not be seen as illusory? The great earth and mountains and rivers, who is firm and who changes?』 He also composed the 『Song of the Six Aspects of the Avatamsaka,』 saying: 『The six aspects of the Avatamsaka, there is difference within sameness. If difference is different from sameness, it is completely not the intention of the Buddhas. The intention of the Buddhas lies in the whole and the parts, where is there sameness and difference? When entering samadhi in a man's body, do not pay attention to a woman's body. Not paying attention to these appearances, one can transcend the bondage of names and forms, and all phenomena are clear and bright, transcending attachment to phenomena.』
(Year JiHai (1119)) Zen Master Yuande resided at Yuantong Temple (Successor of Qingxi Jin) Yuande, a native of Lin'an, surnamed Huang. He was tonsured and ordained at the age of seventeen. He traveled around to study, visiting Zen Master Hongjin. Later, he went to Jiangnan. During the reign of the Li family in the Southern Tang Dynasty, Yuande lived in seclusion at Shanglan Temple in Nanchang. When Song Qiqiu visited the scripture hall, the monks all went to greet him, but Yuande was focused on reading the scriptures and was not disturbed. Qiqiu stood beside him and watched him, but Yuande did not pay much attention to him. Qiqiu asked what scripture the senior monk was reading, and Yuande showed it to him. Qiqiu thought he was special. So he invited him to reside at Shariputra Temple, Shuangling Temple, and other temples. Yuande had nothing special to do, coming and going as he pleased, just sitting in silence. But the disciples naturally formed rules. He usually only wore a patched skirt, using a rope to thread through the pleated parts, and at night he would spread the skirt out to use as a blanket. The Later Lord of the Southern Tang invited Yuande to Jinling, asking about the main idea of the Buddha-dharma, and built a temple under Stone Ear Peak in Mount Lu, inviting Yuande to reside there. On the day the temple was founded, a golden statue of a great being was unearthed from the ground, so it was named Yuantong Temple (Round and Penetrating).
(Year GengZi (1120)) Taiqin visited Zen Master Wenyi
泰欽。得法文益。然性忽繩墨。不事事。嘗自清涼。遣化維揚。過時未歸。一眾傳以為笑。益遣偈呼歸。使為眾燒浴。一日益問。大眾虎項下金鈴。何人解得。對者皆不契。欽適自外至。益問之。欽曰。大眾何不道。系者解得。於是人人改觀。益謂眾曰。汝輩這回笑渠不得也○行因。受旨鹿門真。抵廬山佛手巖下。有石窟可三丈餘。因宴處其中。嘗有異鹿錦囊鳥。馴擾其側。江南李主三召。不起。堅請就棲賢開堂。不逾月。潛歸巖室。一日示微疾。謂旁僧曰。日午。吾去矣。及期下床。行數步。屹然立化。巖上有松一株。同日枯槁○德韶。住天臺。嘗有偈曰。通玄峰頂。不是人間。心外無法。滿目青山。法眼聞之曰。即此一頌。可起吾宗。上堂。眼中無色識。色中無眼識。眼識二俱空。何能令見色。是眼則不能自見其己體。若不能自見。云何見余物。古聖方便皆為說破。若於此明得寂靜法。不寂靜法也收盡。明得遠離法。不遠離法亦收盡。未來現在亦無遺余。(一名)法界何有遮障。各自信取。韶以涅槃四種。開示學者。諸方目為韶國師四料揀。云聞聞。(放)聞不聞。(收)不聞聞。(明)不聞不聞。(瞎)僧問。如何是古佛心。韶曰。此問不弱問。那叱太子析肉還母。析骨還父。然後化生蓮花之上。為父母說法
【現代漢語翻譯】 現代漢語譯本 泰欽（音譯）。從文益（法號）處得法，然而天性不拘小節，不拘泥於瑣事。曾經從清涼山派遣到揚州募化，過了約定的時間沒有回來，眾僧都以此為笑柄。文益寫了一首偈語叫他回來，讓他為大家燒洗澡水。一天，文益問：『大眾，誰能解開老虎脖子下的金鈴？』回答的人都不合他的心意。泰欽正好從外面回來，文益問他。泰欽說：『大眾為何不說，繫鈴的人才能解開？』於是大家都對他刮目相看。文益對大家說：『你們這回不能再笑話他了。』 行因（法號）。接受鹿門真（法號）的旨意，來到廬山佛手巖下。那裡有個石窟，大約三丈多深，行因就在裡面安身。曾經有奇異的鹿和錦囊鳥在他身邊馴服地嬉戲。江南李後主多次召見他，他都不應允。後來勉強答應到棲賢寺開堂講法，不到一個月，又悄悄地回到巖室。一天，他略微感到不適，對身邊的僧人說：『中午時分，我就要走了。』到了那天，他從床上下來，走了幾步，就屹立而逝。巖石上有一棵松樹，也在同一天枯萎。 德韶（法號）。住在天臺山。曾經有一首偈語說：『通玄峰頂，不是人間，心外無法，滿目青山。』法眼（法號）聽了之後說：『僅憑這一首偈語，就可以開創我的宗派。』上堂說法時說：『眼中沒有色識（佛教術語，指對顏色的辨識），色中沒有眼識，眼識二者皆空，如何能看見顏色？這眼睛不能自己看見自己的本體，如果不能自己看見，又怎麼能看見其他事物？古聖先賢的方便法門都是爲了說破這個道理。如果能明白這寂靜之法，那麼不寂靜之法也都被收攝了。明白這遠離之法，那麼不遠離之法也被收攝了。未來現在也沒有遺漏。』（又名）法界（佛教術語，指宇宙萬有）哪裡有什麼遮蔽阻礙？各自相信並領悟吧。德韶用涅槃（佛教術語，指解脫）的四種境界來開示學者，各方都稱之為韶國師的四料揀。分別是：聞聞（放），聞不聞（收），不聞聞（明），不聞不聞（瞎）。有僧人問：『什麼是古佛心？』德韶說：『這個問題問得不弱。哪吒太子析肉還母，析骨還父，然後化生於蓮花之上，為父母說法。』
【English Translation】 English version Taichin (transliteration). He obtained the Dharma from Wenyi (Dharma name), but his nature was unconventional and he did not adhere to trivial matters. He was once sent from Qingliang Mountain to Yangzhou to solicit donations, and he did not return after the agreed time, so the monks laughed at him. Wenyi wrote a verse to call him back and asked him to boil bathwater for everyone. One day, Wenyi asked: 'Everyone, who can untie the golden bell under the tiger's neck?' None of the answers satisfied him. Taichin happened to return from outside, and Wenyi asked him. Taichin said: 'Why doesn't everyone say that the one who tied the bell can untie it?' Then everyone looked at him with new eyes. Wenyi said to everyone: 'You can't laugh at him this time.' Xingyin (Dharma name). He received the decree from Zhen of Lument (Dharma name) and came to the Buddha's Hand Rock in Mount Lu. There was a stone cave there, more than thirty feet deep, and Xingyin settled in it. Strange deer and brocade bag birds tamely played beside him. The Later Lord of Jiangnan summoned him many times, but he did not agree. Later, he reluctantly agreed to open a lecture hall at Qixian Temple, but in less than a month, he quietly returned to the rock chamber. One day, he felt slightly unwell and said to the monks around him: 'At noon, I will leave.' On that day, he got out of bed, took a few steps, and stood still and passed away. A pine tree on the rock withered on the same day. Deshao (Dharma name). He lived in Tiantai Mountain. He once had a verse that said: 'The top of Tongxuan Peak is not the human world; outside the mind there is no Dharma; the eyes are full of green mountains.' Fayen (Dharma name) heard it and said: 'With this verse alone, I can create my sect.' When he ascended the hall to preach, he said: 'In the eye there is no color consciousness (Buddhist term, referring to the recognition of color), in the color there is no eye consciousness; eye consciousness and color are both empty; how can one see color? This eye cannot see its own body; if it cannot see itself, how can it see other things? The expedient methods of the ancient sages were all to break this truth. If one understands this Dharma of stillness, then the Dharma of non-stillness is also included. If one understands this Dharma of detachment, then the Dharma of non-detachment is also included. There is no omission in the future and present.' (Also known as) Where is there any obstruction in the Dharmadhatu (Buddhist term, referring to the universe and all things)? Believe and comprehend it yourselves. Deshao used the four states of Nirvana (Buddhist term, referring to liberation) to enlighten scholars, and all parties called it the Four Selections of National Teacher Shao. They are: Hearing Hearing (releasing), Hearing Not Hearing (collecting), Not Hearing Hearing (clarifying), Not Hearing Not Hearing (blind). A monk asked: 'What is the ancient Buddha's mind?' Deshao said: 'This question is not a weak question. Prince Nezha tore his flesh to return to his mother, tore his bones to return to his father, and then was born on a lotus flower to preach the Dharma for his parents.'
。未審如何是太子身。韶曰。大家見上座問○竟欽。益州鄭氏子。參文偃得悟。即就雙峰下。創興福寺。以居。開堂日。偃躬臨證明。僧問。賓頭盧應供四天下。還遍也無。曰如月入水。問如何是用而不雜。曰明月堂前垂玉露。水晶殿里撒直珠。偃深喜其類己○奉先深。得法雲門同明和尚。在眾時聞僧問文益如何是色。益豎起拂子。或曰雞冠花。或曰貼肉。汗衫二人往問曰。承聞和尚有三種色語是否。曰是。深曰。鷂子過新羅。便歸眾。時李主在座下。白益曰。寡人來日致茶筵。請二人重新問話。明日備彩一箱劍一口。謂曰。上座若問話得奉賞雜彩一箱。若問不是隻賜一劍。益升座。深復出問。今日奉敕問話和尚。還許也無。曰許。曰鷂子過新羅。捧彩便行。大眾散去。時泰欽作維那。乃鳴鐘。集眾僧堂前。勘驗二師。眾復集。泰問曰。承聞二上座。久在雲門。有甚奇特因緣。舉一兩則來商量看。深曰。古人道。白鷺下田千點雪。黃鸝上樹一枝花。維那作么生商量。泰擬議。深打一坐具。便歸眾○延壽。字沖玄。餘杭王氏子。總𧢲即歸心佛乘。不茹葷。日惟一食。誦法華經。五行俱下。六旬而異。感群羊跪聽。年十六為儒生。時吳越王鎮杭州。壽獻齊天賦。年二十八。為華亭鎮將。屢以庫錢。買魚放生。事發坐死。領
【現代漢語翻譯】 未審如何是太子身？ 韶曰：『大家見上座問。』 竟欽，益州鄭氏子，參文偃（雲門文偃禪師）得悟，即就雙峰下，創興福寺以居。開堂日，文偃躬臨證明。僧問：『賓頭盧（賓頭盧尊者，佛陀十六大弟子之一）應供四天下，還遍也無？』曰：『如月入水。』問：『如何是用而不雜？』曰：『明月堂前垂玉露，水晶殿里撒直珠。』文偃深喜其類己。 奉先深，得法雲門同明和尚，在眾時聞僧問文益（雲門文偃禪師）：『如何是色？』益豎起拂子。或曰雞冠花，或曰貼肉汗衫。二人往問曰：『承聞和尚有三種色語，是否？』曰：『是。』深曰：『鷂子過新羅。』便歸眾。時李主在座下，白益曰：『寡人來日致茶筵，請二人重新問話。』明日備彩一箱，劍一口，謂曰：『上座若問話得，奉賞雜彩一箱；若問不是，只賜一劍。』益升座，深復出問：『今日奉敕問話，和尚還許也無？』曰：『許。』曰：『鷂子過新羅。』捧彩便行，大眾散去。時泰欽作維那，乃鳴鐘集眾僧堂前，勘驗二師。眾復集。泰問曰：『承聞二上座久在雲門，有甚奇特因緣，舉一兩則來商量看。』深曰：『古人道：白鷺下田千點雪，黃鸝上樹一枝花。維那作么生商量？』泰擬議，深打一坐具，便歸眾。 延壽，字沖玄，餘杭王氏子，總𧢲即歸心佛乘，不茹葷，日惟一食，誦法華經，五行俱下，六旬而異，感群羊跪聽。年十六為儒生，時吳越王鎮杭州，壽獻齊天賦。年二十八，為華亭鎮將，屢以庫錢買魚放生，事發坐死，領
【English Translation】 I don't understand, what is the body of the crown prince like? Shao said, 'Everyone sees the senior monk asking.' Jingqin, son of the Zheng family of Yizhou, attained enlightenment after studying with Wenyan (Yunmen Wenyan Zen Master), and immediately went to Shuangfeng to establish Xingfu Temple to reside in. On the day of the opening ceremony, Wenyan personally came to certify it. A monk asked, 'Does Pindolabharadvaja (Pindolabharadvaja, one of the sixteen great disciples of the Buddha) receive offerings throughout the four continents?' He said, 'Like the moon reflected in water.' He asked, 'How is it used without being mixed?' He said, 'Jade dew hangs before the bright moon hall, and straight pearls are scattered in the crystal palace.' Wenyan was very pleased that he was like himself. Fengxian Shen, who obtained the Dharma from Monk Tongming of Yunmen, heard a monk asking Wenyi (Yunmen Wenyan Zen Master) when he was in the assembly, 'What is form?' Yi raised his whisk. Someone said it was a cockscomb flower, or a sweat-soaked undershirt. The two went and asked, 'We have heard that the Abbot has three kinds of form language, is that so?' He said, 'Yes.' Shen said, 'A hawk flies over Silla.' Then he returned to the assembly. At that time, Lord Li was in the seat below and said to Yi, 'I will host a tea banquet tomorrow and invite the two of you to ask questions again.' The next day, he prepared a box of colored silk and a sword, and said, 'If the senior monk asks the right question, I will offer a box of miscellaneous colored silk as a reward; if the question is wrong, I will only give a sword.' Yi ascended the seat, and Shen came out again and asked, 'Today, I am asking questions by imperial decree, does the Abbot allow it?' He said, 'Yes.' He said, 'A hawk flies over Silla.' He took the colored silk and left, and the crowd dispersed. At that time, Taiqin was the director, so he rang the bell and gathered the monks in front of the hall to examine the two masters. The crowd gathered again. Tai asked, 'I have heard that the two senior monks have been in Yunmen for a long time, what are some special causes and conditions? Bring up one or two to discuss.' Shen said, 'The ancients said: White herons descend to the fields like a thousand points of snow, yellow orioles perch on the trees like a branch of flowers. How does the director discuss this?' Tai hesitated, Shen struck a meditation cushion and returned to the assembly. Yanshou, styled Chongxuan, was the son of the Wang family of Yuhang. As soon as he reached adulthood, he devoted himself to the Buddha's teachings, abstained from meat, ate only one meal a day, recited the Lotus Sutra, and practiced the five elements together. After sixty days, he experienced extraordinary events and moved a flock of sheep to kneel and listen. At the age of sixteen, he was a Confucian scholar. At that time, the King of Wuyue governed Hangzhou, and Shou presented his gifted poems. At the age of twenty-eight, he was the general of Huating. He repeatedly used the treasury money to buy fish and release them, and when the matter was discovered, he was sentenced to death.
赴市曹。王夢老人引魚蝦數萬至云。此皆稅務官所放者。愿王免其罪。王遂赦之。因放令出家。屬令參。永明遷龍冊。壽禮為師。執勞供眾。衣不繒纊。食不兼味。尋往天臺天柱峰。九旬習定。有鳥類尺鷃。巢衣褶中育雛。出定參德韶。發明心要。韶嘗語之曰。汝與元帥有緣。他日當大興佛事○澄遠。綿竹上官氏子。與鵝湖鏡清同時。先參湖南報慈。後方至文偃會下。作侍者。偃常只喚遠侍者。遠應諾。偃便曰。是甚麼。如此者十八年。遠凡下語呈見解。終不相契。一日遠忽云。我會也。曰我乃今更不呼汝矣。遂辭去。偃曰。光含萬象一句。作么生道。遠擬議。偃令更住三年。一日普請鋤地次。有僧曰。看俗家失火。遠曰。那裡火。曰不見那。曰不見。曰瞎漢。是時一眾皆言。遠上座敗闕。獨師寬聞。舉曰。須是我遠兄始得。后歸蜀。眾請住導江。僧問。美味醍醐。為甚麼。變成毒藥。遠曰。導江紙貴。問一子出家。九族解脫。目連為甚麼。母入地獄。曰確。后住青城香林。示眾。大凡行腳。參尋知識。要帶眼行。須分緇素看。淺深始得。此事必先須立志。釋迦老子在因地時。發一言一念。皆是立志。僧問。如何是祖師西來意。曰坐久成勞。曰便迴轉時如何。曰墮落深坑。問如何是室內一盞燈。曰三人證龜成鱉。問如
【現代漢語翻譯】 赴集市做買賣。王夢見一位老人帶領數萬魚蝦來到雲端，說：『這些都是稅務官放生的，希望大王能免除他們的罪過。』王於是赦免了他們，並因此讓壽禮出家。命壽禮參訪永明延壽。永明後來遷居龍冊寺，壽禮以師禮待他，辛勤勞作，供養大眾。衣不穿絲綿，食不求美味。之後前往天臺山天柱峰，九十天習禪定。有種像鷃雀的小鳥，在衣服的褶皺中築巢育雛。出定后參訪德韶，領悟了心要。德韶曾對他說：『你與元帥有緣，將來會大興佛事。』
澄遠，是綿竹上官氏的兒子，與鵝湖鏡清同時。先參訪湖南報慈，之後才到文偃（雲門文偃禪師）門下做侍者。文偃常常只叫『遠侍者』，澄遠應諾。文偃便問：『是什麼？』如此持續了十八年。澄遠凡是下語呈見解，始終不契合。一天澄遠忽然說：『我會了！』文偃說：『我從今以後不再叫你遠侍者了。』於是澄遠告辭離去。文偃說：『光含萬象一句，怎麼說？』澄遠擬議不決，文偃令他再住三年。一天大眾一起鋤地時，有僧人說：『看俗家失火了。』澄遠說：『哪裡的火？』僧人說：『沒看見嗎？』澄遠說：『沒看見。』僧人說：『瞎漢！』當時眾人都說澄遠上座敗闕。只有師寬聽到后，舉起此事說：『必須是我的遠兄才能這樣。』後來澄遠回到蜀地，大眾請他住持導江。僧人問：『美味醍醐，為什麼變成毒藥？』澄遠說：『導江紙貴。』問：『一子出家，九族解脫，目連（目犍連尊者）為什麼母親還入地獄？』澄遠說：『確。』後來住持青城香林，開示大眾說：『大凡行腳參訪知識，要帶著眼睛走，必須分辨緇素，看清淺深才能有所得。此事必須先立定志向，釋迦老子在因地時，發一言一念，都是立志。』僧人問：『如何是祖師西來意？』澄遠說：『坐久成勞。』僧人說：『那麼迴轉時如何？』澄遠說：『墮落深坑。』問：『如何是室內一盞燈？』澄遠說：『三人證龜成鱉。』問：
【English Translation】 He went to the market to trade. King dreamt of an old man leading tens of thousands of fish and shrimp to the clouds, saying, 'These were all released by the tax officials. May the King pardon their sins.' The King then pardoned them and, as a result, allowed Shou Li to become a monk. He ordered Shou Li to visit Yongming Yanshou. Yongming later moved to Longce Temple, and Shou Li treated him as a teacher, working diligently to provide for the community. He wore no silk or cotton clothing and did not seek delicious food. Later, he went to Tianzhu Peak on Mount Tiantai and practiced meditation for ninety days. A bird resembling a wren nested in the folds of his clothing and raised its young. After emerging from meditation, he visited Deshao and understood the essence of the mind. Deshao once said to him, 'You have an affinity with the Marshal, and in the future, you will greatly promote Buddhism.'
Cheng Yuan, son of the Shangguan family of Mianzhu, was a contemporary of Jingqing of Goose Lake. He first visited Bao Ci in Hunan, and then went to the assembly of Wen Yan (Zen Master Yunmen Wenyan) as an attendant. Wen Yan often only called 'Attendant Yuan,' and Cheng Yuan would respond. Wen Yan would then ask, 'What is it?' This continued for eighteen years. Whenever Cheng Yuan offered his views, they never aligned. One day, Cheng Yuan suddenly said, 'I understand!' Wen Yan said, 'From now on, I will no longer call you Attendant Yuan.' So Cheng Yuan bid farewell and left. Wen Yan said, 'The phrase 'light contains all phenomena,' how do you explain it?' Cheng Yuan hesitated, and Wen Yan ordered him to stay for another three years. One day, while everyone was hoeing the ground, a monk said, 'Look, a fire has broken out in a secular home.' Cheng Yuan said, 'Where is the fire?' The monk said, 'Can't you see it?' Cheng Yuan said, 'I can't see it.' The monk said, 'Blind man!' At that time, everyone said that Zen Master Cheng Yuan had failed. Only Shi Kuan heard this and raised the matter, saying, 'Only my brother Yuan could do this.' Later, Cheng Yuan returned to Shu, and the community invited him to reside at Daojiang. A monk asked, 'Delicious ghee, why does it turn into poison?' Cheng Yuan said, 'Daojiang paper is expensive.' Asked, 'One son becomes a monk, and nine generations are liberated, why did Maudgalyayana's (Venerable Maudgalyayana) mother still go to hell?' Cheng Yuan said, 'Indeed.' Later, he resided at Xianglin in Qingcheng, instructing the community, 'Generally, when traveling to visit teachers, you must walk with your eyes open, and you must distinguish between monks and laypeople, and see clearly the shallow and deep to gain something. This matter requires first setting a firm resolve. When Shakyamuni Buddha was in the causal stage, every word and thought he uttered was a resolve.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Cheng Yuan said, 'Sitting for too long becomes tiring.' The monk said, 'Then what about turning back?' Cheng Yuan said, 'Falling into a deep pit.' Asked, 'What is a lamp in the room?' Cheng Yuan said, 'Three people testify that a turtle becomes a soft-shelled turtle.' Asked:
何是衲衣下事。曰臘月火燒山。
(癸卯)志逢參德韶禪師
志逢。餘杭人。生惡葷血。膚體香潔。出家受具。通貫三學。嘗夢升須彌山。睹三佛列坐。初釋迦。次彌勒。皆禮其足。惟不識第三尊。但仰視而已。釋尊曰。此是補彌勒處師子月佛。逢方作禮。覺后因閱大藏經。乃符所夢。晉天福中。參德韶契悟。一日入普賢殿中宴坐。倏有神人。跪膝於前。逢問為誰。曰護戒神也。曰吾患有宿愆未殄。汝知之乎。曰師有何罪。惟一小過耳。凡折缽水。亦施主物。師每傾棄。非所宜也。言訖而隱。逢自此洗缽水。盡飲之。積久。因致脾疾。十載方愈○文益。住清涼。唐主請入內。觀牡丹。乞賦詩。益應聲曰。擁毳對芳叢。繇來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然從始知空。
(乙巳)鼓山神宴禪師入寂(雪峰存法嗣)
神晏。住鼓山三十餘年。學徒雲集。天福乙巳入滅。
(丁未)明招德謙禪師入寂(羅山閑法嗣)
德謙。住明招有頌。示眾曰。明招一曲和人稀。此是真宗上妙幾。石火瞥然何處去。朝生之子合應知。臨遷化。上堂。一百年中祇看今日。今日事作么生。吾住此山四十年。惟用一劍活人眼目。乃拈巾曰。如今有純陀么。提向諸
【現代漢語翻譯】 現代漢語譯本 什麼是衲衣（僧人所穿的粗布衣服）下的事？ 答：就像臘月里的一把火燒山一樣。（比喻徹底、迅速）
（癸卯年（943年））志逢禪師參訪德韶禪師
志逢，餘杭（今浙江杭州）人。生來厭惡葷腥，身體散發著香氣。出家后受具足戒，精通經、律、論三學。曾經夢見自己登上須彌山（佛教中的聖山），看到三尊佛並排而坐。第一位是釋迦（釋迦牟尼佛），第二位是彌勒（彌勒菩薩），他都禮拜他們的腳。唯獨不認識第三尊佛，只是仰視著。釋迦佛說：『這位是補處彌勒的師子月佛。』志逢於是作禮。醒來后翻閱大藏經，發現與夢境相符。晉朝天福年間（936-947年），參訪德韶禪師而開悟。一天，他在普賢殿中靜坐，忽然有個神人跪在他面前。志逢問他是誰。神人回答說：『我是護戒神。』志逢說：『我擔心自己有宿世的罪過沒有消除，你知道嗎？』神人說：『禪師有什麼罪過？只有一個小過失罷了。凡是倒掉缽里的水，這也是施主的物品，禪師每次都傾倒丟棄，是不應該的。』說完就隱去了。志逢從此以後洗缽的水，都喝掉。時間長了，因此得了脾臟疾病，十年才痊癒。文益禪師，住在清涼寺。唐朝的皇帝請他入宮，觀賞牡丹花，請他作詩。文益禪師應聲說：『擁著毛衣面對著芬芳的花叢，向來的情趣就不同。頭髮從今天開始變白，花卻是去年的紅色。艷麗的姿態隨著朝露消逝，馨香的氣味隨著晚風飄散。何必等到凋零飄落，本來就知道一切皆空。』
（乙巳年（945年））鼓山神宴禪師圓寂（雪峰禪師的弟子繼承了他的法脈）
神晏禪師，住在鼓山三十多年，學徒雲集。天福乙巳年（945年）圓寂。
（丁未年（947年））明招德謙禪師圓寂（羅山閑禪師的弟子繼承了他的法脈）
德謙禪師，住在明招寺，有頌偈開示大眾說：『明招寺的一曲禪唱，能和的人很少，這是真宗最上乘的玄妙關鍵。石火電光般的一閃，又到哪裡去了呢？早上出生的孩子應該知道。』臨近圓寂時，上堂說法：『一百年中只看今日，今日之事如何做？我住在這座山四十年，只用一把劍來啟用人們的眼目。』於是拿起毛巾說：『如今有純陀（供養佛陀最後食物的鐵匠）這樣的人嗎？』提起來向大家展示。
【English Translation】 English version What is the matter under the patched robe (the coarse cloth worn by monks)? Answer: It's like a fire burning a mountain in the twelfth lunar month. (Metaphor for thoroughness and speed)
(Gui Mao Year (943 AD)) Zen Master Zhifeng visited Zen Master Deshao
Zhifeng was a native of Yuhang (present-day Hangzhou, Zhejiang). He was born with an aversion to meat and blood, and his body emitted a fragrant scent. After leaving home and receiving the full precepts, he was well-versed in the three studies of Sutra, Vinaya, and Shastra. He once dreamed of ascending Mount Sumeru (the sacred mountain in Buddhism) and saw three Buddhas sitting side by side. The first was Shakyamuni (Shakyamuni Buddha), and the second was Maitreya (Maitreya Bodhisattva), both of whose feet he prostrated to. He did not recognize the third Buddha, but only looked up at him. Shakyamuni Buddha said, 'This is the Lion Moon Buddha who will succeed Maitreya.' Zhifeng then paid his respects. After waking up, he read the Tripitaka and found that it matched his dream. During the Tianfu period of the Jin Dynasty (936-947 AD), he visited Zen Master Deshao and attained enlightenment. One day, he was meditating in the Samantabhadra Hall when a divine being suddenly knelt before him. Zhifeng asked who he was. The divine being replied, 'I am the Dharma-protecting deity.' Zhifeng said, 'I am worried that I have karmic debts from past lives that have not been cleared. Do you know about them?' The divine being said, 'What sins does the Zen master have? Only one small fault. Whenever you pour out the water from your bowl, it is also the property of the donors. The Zen master always pours it away, which is not appropriate.' After saying this, he disappeared. From then on, Zhifeng drank all the water he used to wash his bowl. Over time, he developed a spleen disease, which took ten years to recover from. Zen Master Wenyi lived in Qingliang Temple. The emperor of the Tang Dynasty invited him to the palace to admire the peony flowers and asked him to compose a poem. Zen Master Wenyi responded, 'Wearing a fur coat and facing the fragrant flowers, the interests have always been different. My hair is turning white from today, but the flowers are red from last year. The gorgeous appearance fades with the morning dew, and the fragrant scent follows the evening breeze. Why wait for them to wither and fall? I knew from the beginning that everything is empty.'
(Yi Si Year (945 AD)) Zen Master Shenyan of Gushan Temple passed away (Zen Master Xuefeng's disciple inherited his Dharma lineage)
Zen Master Shenyan lived in Gushan Temple for more than thirty years, and his students gathered in large numbers. He passed away in the Yi Si year of Tianfu (945 AD).
(Ding Wei Year (947 AD)) Zen Master Deqian of Mingzhao Temple passed away (Zen Master Luoshan Xian's disciple inherited his Dharma lineage)
Zen Master Deqian lived in Mingzhao Temple and had a verse to instruct the public, saying: 'Few can harmonize with the melody of Mingzhao Temple; this is the supreme and subtle key of the true sect. Where does the flash of a spark go? The child born in the morning should know.' Approaching his passing, he ascended the Dharma hall and said: 'In a hundred years, only look at today. What should be done today? I have lived on this mountain for forty years, using only a sword to activate people's eyes.' Then he picked up a towel and said: 'Is there anyone like Chunda (the blacksmith who offered the Buddha his last meal) today?' He raised it up to show everyone.
方。展看作擲勢。僧問。純陀獻供。末後慇勤時如何。謙曰。莫相孤負好。問和尚遷化。向什麼處去。謙舉起一足曰。足下看取。問百年後以何為極。則謙提巾便擲。中夜問侍者。昔日靈山會上。釋迦如來展開雙足。放百寶光。遂展足曰。吾今放多少。侍者曰。昔日世尊。今宵和尚。謙以手撥眉曰。莫孤負么。乃說偈曰。驀刀叢里逞全威。汝等諸人善護持。火里鐵牛生犢子。臨岐誰解湊吾機。偈畢。端坐而逝。
(戊申)文偃禪師王宮說法
文偃。住雲門。法道大行。廣主屢請入內。問法。待以師禮。王問。云何是禪。曰大王有問。山僧對。一日王齋。眾僧次問偃曰。靈樹果子熟也未。曰甚麼年得通道生。曰熟也。曰切莫忘卻。王大悅。賜號匡真禪師。乾祐元年七月十五。王迎偃至內。問道。九月還山。謂眾曰。我離山得六十七日。且問汝六十七日事作么生。眾莫能對。偃代曰。何不道和尚京中吃麵多○守初。鳳翔傳氏子。兒時聞鐘鼓聲。輒不食危坐。終日母屢試之。不喂亦不索。年十六剃染受具。遊方參文偃。偃問。近離甚處。曰查渡。問夏在甚處。曰湖南報慈。曰幾時離彼。曰八月二十五。曰放汝三頓棒。初惘然。至明日卻上問訊。昨日蒙和尚放三頓棒。不知過在甚處。曰飯袋子江西湖南。便恁么去
【現代漢語翻譯】 現代漢語譯本： 方丈。展開（手）作投擲的姿勢。有僧人問：『純陀（Cunda，人名，供養佛陀最後食物的鐵匠）獻供，最後慇勤的時候是怎樣的？』謙禪師說：『莫要互相辜負才好。』（有僧人）問：『和尚您圓寂后，往什麼地方去？』謙禪師抬起一隻腳說：『看你的腳下。』（有僧人）問：『百年之後以什麼為最終歸宿？』則謙禪師拿起毛巾就扔。（一天）半夜，（謙禪師）問侍者：『昔日靈山會上，釋迦如來展開雙足，放出百寶光。』於是展開雙足說：『我如今放出多少（光芒）？』侍者說：『昔日是世尊，今夜是和尚您。』謙禪師用手撥弄眉毛說：『不要辜負（佛法）啊。』於是說了偈語：『驀刀叢里逞全威，汝等諸人善護持，火里鐵牛生犢子，臨岐誰解湊吾機。』說完偈語，端坐而逝。
（戊申年（948））文偃禪師在王宮說法
文偃禪師，住在雲門山。他的佛法教義非常盛行，廣主多次邀請他入宮，向他請教佛法，以對待老師的禮節對待他。廣主問：『什麼是禪？』（文偃禪師）說：『大王您有提問，山僧我來回答。』一天，廣主設齋供養僧人，僧人們依次問文偃禪師說：『靈樹（一種樹名）的果子熟了嗎？』（文偃禪師）說：『哪一年你才相信它是自然生長的？』（僧人）說：『熟了。』（文偃禪師）說：『千萬不要忘記了。』廣主非常高興，賜予（文偃禪師）『匡真禪師』的稱號。乾祐元年（948）七月十五日，廣主迎接文偃禪師入宮，問道。九月，（文偃禪師）返回山中，對眾僧說：『我離開山有六十七天了，且問你們這六十七天發生了什麼事？』眾僧沒有人能回答。文偃禪師代替他們回答說：『為什麼不說和尚在京城吃了很多面條？』守初禪師，是鳳翔傳氏的兒子。小時候聽到鐘鼓的聲音，就停止進食，端正危坐，一整天都這樣。他的母親多次試探他，不餵他，他也不索要。十六歲時剃髮出家，受具足戒。遊歷四方參拜文偃禪師。文偃禪師問：『最近從哪裡來？』（守初禪師）說：『查渡。』（文偃禪師）問：『夏天在哪裡？』（守初禪師）說：『湖南報慈寺。』（文偃禪師）問：『什麼時候離開那裡的？』（守初禪師）說：『八月二十五。』（文偃禪師）說：『罰你三頓棒。』守初禪師茫然不解。到第二天，卻上前問訊（文偃禪師），說：『昨天承蒙和尚您罰我三頓棒，不知道我的過錯在哪裡？』（文偃禪師）說：『飯袋子，從江西湖南，就這樣過去了。』
【English Translation】 English version: The Abbot. He unfolded his hand as if to throw something. A monk asked, 'When Cunda (name of a blacksmith who offered the Buddha his last meal) makes an offering, what is it like at the very end with such diligence?' Chan Master Qian said, 'It's best not to let each other down.' (A monk) asked, 'Where will you go after the Abbot passes away?' Chan Master Qian raised one foot and said, 'Look beneath your feet.' (A monk) asked, 'What is the ultimate destination after a hundred years?' Then Chan Master Qian picked up a towel and threw it. (One day) in the middle of the night, (Chan Master Qian) asked the attendant, 'In the past, at the assembly on Vulture Peak (Grdhrakuta), Shakyamuni Tathagata unfolded both feet and emitted hundreds of precious lights.' Then he unfolded his feet and said, 'How much (light) am I emitting now?' The attendant said, 'That was the World-Honored One in the past, and tonight it is you, Abbot.' Chan Master Qian stroked his eyebrows with his hand and said, 'Don't let (the Dharma) down.' Then he spoke a verse: 'Displaying full power in a thicket of swords, all of you should protect it well. An iron ox gives birth to a calf in the fire; who can understand my opportunity at the crossroads?' After reciting the verse, he passed away in a seated posture.
(Year Wushen (948)) Chan Master Wenyan Preaches the Dharma in the Royal Palace
Chan Master Wenyan resided at Yunmen Mountain. His Dharma teachings were very popular, and the Lord of Guang repeatedly invited him into the palace to ask him about the Dharma, treating him with the respect due to a teacher. The Lord of Guang asked, 'What is Chan?' (Chan Master Wenyan) said, 'Your Majesty has a question, and I, this mountain monk, will answer.' One day, the Lord of Guang held a vegetarian feast for the monks, and the monks asked Chan Master Wenyan in turn, 'Are the fruits of the Ling tree (a type of tree) ripe?' (Chan Master Wenyan) said, 'In what year did you believe that it grew naturally?' (The monk) said, 'They are ripe.' (Chan Master Wenyan) said, 'Be sure not to forget it.' The Lord of Guang was very pleased and bestowed upon (Chan Master Wenyan) the title 'Chan Master Kuangzhen.' On the fifteenth day of the seventh month of the first year of Qianyou (948), the Lord of Guang welcomed Chan Master Wenyan into the palace to ask about the Dharma. In the ninth month, (Chan Master Wenyan) returned to the mountain and said to the monks, 'I have been away from the mountain for sixty-seven days. Let me ask you, what happened during these sixty-seven days?' None of the monks could answer. Chan Master Wenyan answered on their behalf, saying, 'Why not say that the Abbot ate a lot of noodles in the capital?' Chan Master Shouchu was the son of the Chuan family of Fengxiang. As a child, whenever he heard the sound of bells and drums, he would stop eating and sit upright in a dignified manner all day long. His mother tested him repeatedly; even if she didn't feed him, he wouldn't ask for food. At the age of sixteen, he shaved his head and became a monk, receiving the full precepts. He traveled around to pay homage to Chan Master Wenyan. Chan Master Wenyan asked, 'Where have you come from recently?' (Chan Master Shouchu) said, 'Chadu.' (Chan Master Wenyan) asked, 'Where were you in the summer?' (Chan Master Shouchu) said, 'Bao'en Temple in Hunan.' (Chan Master Wenyan) asked, 'When did you leave there?' (Chan Master Shouchu) said, 'The twenty-fifth day of the eighth month.' (Chan Master Wenyan) said, 'I will punish you with three blows of the stick.' Chan Master Shouchu was at a loss. The next day, he went forward to inquire (of Chan Master Wenyan), saying, 'Yesterday I received three blows of the stick from you, Abbot, and I don't know where my fault lies.' (Chan Master Wenyan) said, 'Rice bag, from Jiangxi and Hunan, just like that.'
。初于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜接。待十方往來。盡與伊抽釘拔楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地。作個無事。衲僧豈不快哉。曰你身如椰子大開。得如許大口。初便禮拜。即日辭去。北抵襄漢。乾祐元年。住洞山。示眾。語中有語。名為死句。語中無語。名為活句。作么生是活句。到這裡實難得人。只緣未達其源。落在第八魔界中。識得個不名不物。無是無非。頭頭物物。無不具足。道我得安樂田地。更不求余。凡有扣擊。即便敲床豎拂。更不惜便施便設。便行便用。向惡水坑裡。弄個無尾猢孫。臘月三十日。鼓也打破。猢孫又走卻了。手忙腳亂。一無所成。悔將何及。若是個衲僧。乍可凍殺餓殺。終不著他。鶻臭布衫。又曰。言無展事。語不投機。乘言者喪。滯句者迷。於此四句語中。見得分明。也作個脫灑。衲僧根椽片瓦粥飯因緣。堪與人天為善知識。於此不明。終成莽鹵。又曰。舉唱宗乘。闡揚大教。須得法眼精明。方能鑒辨。緇素切緣。真妄一源。水乳同器。到此難分。洞山尋常。以心中眼。觀身外相。觀之又觀。乃辨真偽。若不如是。何名善知識。夫善知識者。驅耕夫之牛。奪饑人之食。方名善知識。即今天下那個。是真善知識。諸德參得幾個善知識來也
【現代漢語翻譯】 現代漢語譯本 最初在言語之下大徹大悟，於是說：『以後到無人煙的地方，不儲存一粒米，不種植一根菜，接待十方來往的人，完全為他們抽釘拔楔（比喻解除束縛）。拿掉那沾滿油垢的帽子，脫掉那散發著腥臭味的布衫，教他們灑脫自在地，做一個無事（沒有煩惱）的衲僧（僧人），豈不快樂！』（僧人）說：『你的身體像椰子一樣大開，能說出這麼大的話。』（行者）最初便禮拜，當天就告辭離去，向北到達襄漢一帶。乾祐元年（948年），住在洞山。向大眾開示：『話中有話，叫做死句；話中無話，叫做活句。』『怎麼是活句？』『到這裡實在難得有人明白。只因爲沒有達到它的根源，落在第八魔界中。認識那個不名不物（無法用名稱和事物來描述的真如自性），無是無非（沒有對錯），頭頭物物（一切事物），無不具足。』（如果有人）說：『我得到了安樂的田地，不再尋求其他。』凡是有人來請教，就敲床豎拂（禪宗接引學人的方式），更不吝惜隨時施與，隨時使用。在惡水坑裡，玩弄一個無尾猢猻（比喻沒有目標和方向）。臘月三十日（除夕），鼓也打破了，猢猻又跑掉了，手忙腳亂，一無所成，後悔也來不及了。如果是個衲僧，寧可凍死餓死，終究不穿他的腥臭布衫。又說：『言語沒有展開事情，話語不投合時機，執著于言語的人會喪失真意，停留在語句中的人會迷惑。』在這四句語中，看得分明，也能做一個灑脫的衲僧，一根椽木、一片瓦、一粥一飯的因緣，可以與人天（人和天神）結善緣，成為善知識（指導他人修行的人）。如果對此不明白，終究會成為魯莽之人。』又說：『舉唱宗乘（弘揚佛法），闡揚大教（宣揚佛教教義），必須要有法眼精明（對佛法有深刻的理解），才能鑑別真偽。緇素切緣（僧人和俗人之間的關係），真妄一源（真理和虛妄的根源相同），水乳同器（水和乳混合在一起），到這裡難以分辨。洞山我經常用心中之眼，觀察身外之相，觀察了又觀察，才能辨別真偽。如果不是這樣，怎麼能稱為善知識？所謂的善知識，就是驅趕耕夫的牛，奪走飢餓之人的食物，才能稱得上是善知識。』現在天下有哪個是真正的善知識？各位參訪過幾個善知識呢？
【English Translation】 English version Initially, he had a great enlightenment upon hearing the words, and then said: 'In the future, in a place with no inhabitants, I will not store a single grain of rice, nor plant a single vegetable stalk, but receive all those who come from the ten directions, completely removing their nails and pulling out their wedges (metaphor for removing constraints). Take away that greasy hat, take off that smelly cloth robe, and teach them to be free and at ease, to be a carefree nāsas (monk), wouldn't that be joyful!' The nāsas said: 'Your body is as open as a coconut, able to speak such great words.' The practitioner initially bowed in reverence and then took his leave that very day, heading north towards Xianghan. In the first year of Qianyou (948), he resided in Dongshan. He instructed the assembly: 'Words within words are called dead phrases; words without words are called living phrases.' 'What are living phrases?' 'It is truly difficult to find someone who understands this here. It is only because they have not reached its source, falling into the eighth realm of demons. Recognize that which cannot be named or described (the true nature of tathatā), which is neither right nor wrong, in which every single thing is complete.' (If someone) says: 'I have obtained the field of peace and joy, and I seek nothing else.' Whenever someone comes to inquire, he strikes the bed and raises the whisk (methods used by Chan masters to guide students), never hesitating to give and use freely. In the pit of foul water, he plays with a tailless monkey (metaphor for lacking direction and purpose). On the thirtieth day of the twelfth month (New Year's Eve), the drum is broken, and the monkey runs away, in a flurry of activity, nothing is accomplished, and regret comes too late. If he is a nāsas, he would rather freeze to death or starve to death than wear his smelly cloth robe. He also said: 'Words without unfolding events, speech not meeting the occasion, those who rely on words will lose the truth, those who dwell on phrases will be deluded.' In these four lines, seeing clearly, one can also be a free and easy nāsas, a rafter, a tile, the karmic connection of porridge and rice, can create good karma with humans and devas (gods), and become a kalyāṇa-mitra (spiritual friend). If one does not understand this, one will ultimately become reckless.' He also said: 'To proclaim the teachings of the yāna (vehicle), to expound the great doctrine, one must have clear dharma-cakṣus (dharma eyes) to be able to discern truth from falsehood. The close relationship between monks and laypeople, the source of truth and falsehood is the same, water and milk in the same vessel, it is difficult to distinguish here. I, Dongshan, often use the eye of the heart to observe the external appearances, observing again and again, to be able to distinguish truth from falsehood. If it is not like this, how can one be called a kalyāṇa-mitra? The so-called kalyāṇa-mitra is one who drives away the farmer's ox and takes away the food of the hungry, only then can he be called a kalyāṇa-mitra. Now, who in the world is a true kalyāṇa-mitra? How many kalyāṇa-mitras have you all visited?'
。不是等閑。直須參教徹覷。教透千聖。莫能證明。方顯大丈夫兒。不見釋迦老子明星出時豁然大悟。與大地眾生。同時成佛。無前後際。豈不暢哉。雖然如是。若遇明眼衲僧。也好劈脊便棒。僧問。維摩掌擎四世界。未審維摩身存甚處。曰在阇黎后底。曰為甚麼在學人後底。曰還我話頭來。問如何是佛。曰麻三斤○玄則。初參青峰。問如何是學人自己。峰曰。丙丁童子來求火。后在法眼會中。但隨眾而已。不曾參請入室。一日文益問曰。則監院何不來入室。曰和尚豈不知某甲于青峰和尚有個入頭曰汝試為我舉看。曰某甲問青峰如何是佛。峰曰。丙丁童子來求火。益曰。好語。恐汝錯會。可更說看。曰丙丁屬火。以火求火。如某甲是佛。更去覓佛。益曰。監院果然錯會了也。則不憤便起。單渡江去。益曰。此人若回。可救。若不回。救不得也。則到中路。自忖云。他是五百人善知識。豈可賺我耶。遂回再參。益曰。你但問我。我為你答。則便問。如何是佛。益曰。丙丁童子來求火。則于言下大悟。住金陵報恩院。開堂日。李王與益俱在會。僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。則曰。會取好。僧舉頭看。則又看。益乃抽身入眾。益與李王。當時失色。益歸方丈。令侍者喚問話。僧至。益曰
【現代漢語翻譯】 現代漢語譯本 並非等閑之事。必須參透教義，徹底看穿。教義通透，即使千聖也無法證明。這才能顯現大丈夫的氣概。難道沒聽說過釋迦老子在明星出現時豁然大悟，與大地眾生同時成佛，沒有先後之分，何等暢快！雖然如此，如果遇到明眼的禪僧，也好劈頭就打一棒。
僧人問：『維摩（Vimalakirti，佛教在家菩薩，以智慧和辯才著稱）手掌托起四世界，不知維摩自身身在何處？』
答：『在阇黎（Acharya，阿阇梨，意為導師）身後。』
問：『為什麼在學人身後？』
答：『還我話頭來。』
問：『如何是佛？』
答：『麻三斤。』
玄則（Xuanze，人名）最初參拜青峰（Qingfeng，地名），問：『如何是學人自己？』
青峰說：『丙丁童子來求火。』
後來在法眼（Fayan，人名）的集會中，只是隨眾而已，不曾參請入室。一天，文益（Wenyi，人名）問道：『則監院為何不來入室？』
答：『和尚難道不知道我在青峰和尚那裡有個入門之處嗎？』
文益說：『你試著為我說說看。』
答：『我問青峰，如何是佛？青峰說：丙丁童子來求火。』
文益說：『好話。恐怕你錯會了，可更說看。』
答：『丙丁屬火，以火求火，如同我是佛，更去覓佛。』
文益說：『監院果然錯會了。』
玄則不憤，便起身渡江而去。文益說：『此人若回，可救；若不回，救不得也。』
玄則走到中途，自己思忖道：『他是五百人的善知識，豈可欺騙我？』於是返回再次參拜。文益說：『你但問我，我為你解答。』
玄則便問：『如何是佛？』
文益說：『丙丁童子來求火。』
玄則在言下大悟。住在金陵報恩院（Jinling Bao'en Temple，地名）。開堂之日，李王（Li Wang，人名，當時的統治者）與文益都在場。僧人問：『龍吟霧起，虎嘯風生，學人知道是出世邊事，到此為什麼不會？』
玄則說：『會取好。』
僧人舉頭看。玄則又看。文益乃抽身入眾。文益與李王當時失色。文益回到方丈，令侍者喚問話的僧人來。僧人到了，文益說：
【English Translation】 English version This is no trivial matter. You must thoroughly understand the teachings and see through them completely. When the teachings are fully understood, even a thousand sages cannot prove it otherwise. Only then can the spirit of a great person be revealed. Haven't you heard that when the old man Shakyamuni (釋迦老子，Shakyamuni Buddha) saw the morning star, he suddenly attained enlightenment and became a Buddha simultaneously with all sentient beings on earth, without any before or after? How delightful! Even so, if you encounter a clear-eyed Zen monk, it would be good to strike him with a staff right away.
A monk asked: 'Vimalakirti (維摩，Vimalakirti, a lay Buddhist figure known for his wisdom and eloquence) holds up the four worlds in his palm. I don't know where Vimalakirti himself is?'
The answer: 'Behind the Acharya (阇黎，Acharya, meaning teacher).'
The question: 'Why is he behind the student?'
The answer: 'Return the topic to me.'
The question: 'What is Buddha?'
The answer: 'Three pounds of flax.'
Xuanze (玄則，Xuanze, a person's name) initially visited Qingfeng (青峰，Qingfeng, a place name) and asked: 'What is the student's own self?'
Qingfeng said: 'A Bing-Ding (丙丁，Bing-Ding, represents fire in the Chinese WuXing system) child comes seeking fire.'
Later, in Fayan's (法眼，Fayan, a person's name) assembly, he simply followed the crowd and never requested a private interview. One day, Wenyi (文益，Wenyi, a person's name) asked: 'Why doesn't Supervisor Ze come for a private interview?'
He replied: 'Doesn't the abbot know that I have an entry point with Monk Qingfeng?'
Wenyi said: 'Try to tell me about it.'
He replied: 'I asked Qingfeng, "What is Buddha?" Qingfeng said, "A Bing-Ding child comes seeking fire."'
Wenyi said: 'Good words. I'm afraid you've misunderstood. Can you explain further?'
He replied: 'Bing-Ding belongs to fire, using fire to seek fire, just as I am a Buddha, yet I go searching for a Buddha.'
Wenyi said: 'Supervisor, you have indeed misunderstood.'
Xuanze, indignant, got up and crossed the river. Wenyi said: 'If this person returns, he can be saved; if he doesn't return, he cannot be saved.'
Halfway there, Xuanze thought to himself: 'He is a good teacher to five hundred people. How could he deceive me?' So he returned and visited again. Wenyi said: 'Just ask me, and I will answer for you.'
Xuanze then asked: 'What is Buddha?'
Wenyi said: 'A Bing-Ding child comes seeking fire.'
Xuanze had a great enlightenment upon hearing these words. He lived in Jinling Bao'en Temple (金陵報恩院，Jinling Bao'en Temple, a place name). On the day of the opening ceremony, King Li (李王，Li Wang, a person's name, the ruler at the time) and Wenyi were both present. A monk asked: 'When a dragon roars, mist rises; when a tiger howls, wind is born. The student knows that this is a matter beyond the world. Why doesn't he understand it here?'
Xuanze said: 'It's good to understand.'
The monk raised his head to look. Xuanze also looked. Wenyi then withdrew into the crowd. Wenyi and King Li turned pale at that moment. Wenyi returned to his abbot's room and ordered the attendant to summon the monk who had asked the question. When the monk arrived, Wenyi said:
。上座適來。問底話。許你具眼。人天眾前。何不禮拜。蓋覆卻。益摵一坐具。其僧三日後吐光而終○顥鑒。眾中謂之鑑多口。常縫坐具。行腳初到雲門。門曰。云峰和尚道開卻門達磨來也。我問。你作么生。曰筑著和尚鼻孔。曰地神惡發。把須彌山。一摑𨁝跳上梵天。拶破帝釋鼻孔。你為甚麼。向鼻孔里藏身。曰和尚莫瞞人好。曰筑著老僧鼻孔。又作么生。鑒無對。門曰。將知你祇是學語之流。因代曰。邏邏哩。後於言下大悟。出世住巴陵新開院。更不作法嗣。書只將三轉語上門。僧問。如何是道。答曰。明眼人落井。問如何是吹毛劍。答曰。珊珊枝枝撐著月。問如何是提婆宗。答曰。銀碗里盛雪。門曰。他后老僧忌辰只消。舉此三轉語。報恩足矣。自後忌辰。只舉此三轉語。
(己酉)雲門文偃禪師示寂(雪峰存法嗣雲門第一世)
文偃。住雲門。三十年說法。如雲如雨。人莫能測。嘗作綱宗偈曰。康氏圓形滯不明。魔深虛喪擊寒冰。鳳羽展時超碧漢。晉鋒八博擬何憑。(一)是機是對對機迷。辟機塵遠遠塵。棲夕日日中誰有。掛因底底事隔塵迷。(二)喪時光藤林荒。徒人意滯肌尪(三)咄咄咄力口希。禪子訝中眉垂(四)上不見天。下不見地。塞卻咽喉。何處出氣。笑我者多。哂我者少(五)偃
【現代漢語翻譯】 現代漢語譯本： 上座剛好來了，問的是什麼話？允許你具備眼力，在人天大眾面前，為何不禮拜？遮蓋起來，反而更加擾亂。用一個坐具拍打。那位僧人三天後吐光而終。顥鑒，大眾中稱他爲鑑多口，經常縫製坐具。他剛到雲門時，雲門禪師說：『云峰和尚說打開門，達摩來了。』我問：『你打算怎麼做？』他說：『要觸碰和尚的鼻孔。』雲門禪師說：『地神發怒，把須彌山一把抓起，跳上梵天，擠破帝釋的鼻孔。你為什麼要藏在鼻孔里？』他說：『和尚不要騙人。』雲門禪師說：『觸碰老僧的鼻孔，又該如何？』顥鑒無言以對。雲門禪師說：『可見你只是學人說話的流類。』於是代他回答說：『邏邏哩。』後來他在言語下大悟。出世后住在巴陵新開院，不再以法嗣自居，只將三轉語呈上。有僧人問：『什麼是道？』回答說：『明眼人落井。』問：『什麼是吹毛劍？』回答說：『珊珊枝枝撐著月。』問：『什麼是提婆宗？』回答說：『銀碗里盛雪。』雲門禪師說：『以後老僧忌辰，只需舉這三轉語，就足以報恩了。』自此以後，忌辰只舉這三轉語。
（己酉年(1009)）雲門文偃禪師圓寂（雪峰存是雲門宗第一代傳人）
文偃禪師住在雲門寺三十年，說法如雲如雨，令人難以測度。曾作綱宗偈說：『康氏圓形滯不明，魔深虛喪擊寒冰。鳳羽展時超碧漢，晉鋒八博擬何憑。』（一）『是機是對對機迷，辟機塵遠遠塵。棲夕日日中誰有，掛因底底事隔塵迷。』（二）『喪時光藤林荒，徒人意滯肌尪』（三）『咄咄咄力口希，禪子訝中眉垂』（四）『上不見天，下不見地，塞卻咽喉，何處出氣。笑我者多，哂我者少』（五）文偃
【English Translation】 English version: The senior monk just arrived and asked what the point was. Granted you have eyes, why don't you bow before the assembly of humans and gods? Covering it up only makes it more chaotic. He struck with a sitting cloth. That monk spat out light and died three days later. Hao Jian, known among the assembly as Jian the Talkative, often sewed sitting cloths. When he first arrived at Yunmen Temple, Zen Master Yunmen said, 'Zen Master Yunfeng said, opening the door, Bodhidharma has arrived.' I asked, 'What do you intend to do?' He said, 'To touch the Zen Master's nostrils.' Zen Master Yunmen said, 'The earth deity is enraged, grabbing Mount Sumeru and leaping up to the Brahma heaven, crushing the nostrils of Indra. Why do you hide in the nostrils?' He said, 'Zen Master, don't deceive people.' Zen Master Yunmen said, 'Touching the old monk's nostrils, what then?' Hao Jian was speechless. Zen Master Yunmen said, 'It's clear you are just a follower of words.' So he answered for him, 'Luo Luo Li.' Later, he had a great enlightenment under the words. After coming into the world, he lived in Baling Xinkai Temple, no longer claiming to be a Dharma heir, only presenting the three turning phrases. A monk asked, 'What is the Dao?' He answered, 'A clear-eyed person falls into a well.' Asked, 'What is the hair-splitting sword?' He answered, 'The sparse branches support the moon.' Asked, 'What is the Ti-po sect (Deva Sect)?' He answered, 'Snow in a silver bowl.' Zen Master Yunmen said, 'In the future, on the anniversary of the old monk's death, just reciting these three turning phrases will be enough to repay the kindness.' From then on, only these three turning phrases were recited on the anniversary.
In the year Ji-You (1009), Zen Master Yunmen Wenyan (Yunmen's first generation successor was Xuefeng Cun) passed away.
Zen Master Wenyan lived in Yunmen Temple for thirty years, preaching the Dharma like clouds and rain, making it difficult for people to fathom. He once composed a key verse saying: 'Kang's circular form is stagnant and unclear, the demon is deep, the emptiness is lost, striking the cold ice. When the phoenix feathers spread, they surpass the blue sky, the sharp point of Jin, what can the eight broads rely on?' (1) 'Is the opportunity right, is the opportunity wrong, the opportunity is confusing, avoiding the opportunity, the dust is far away. Where is the dwelling sunset day by day, what is the matter hanging on the cause, separated by the dust?' (2) 'Losing time, the wisteria forest is desolate, the intention of the followers is stagnant and weak' (3) 'Tut, tut, tut, the strength of the mouth is rare, the Zen student is surprised, the eyebrows droop' (4) 'Above, one does not see the sky, below, one does not see the earth, blocking the throat, where does one breathe? Many laugh at me, few ridicule me' (5) Wenyan
每顧見僧。即曰鑒。僧欲酬之。即曰咦。門弟子錄曰。顧鑒咦。德山緣密刪去顧字。但以鑒咦二字為頌。謂之抽顧頌。漢乾祐二年四月十日。端坐示寂。謚大慈雲匡真弘明大師○朗上座。自幼肄業講肆聞僧問雲門如何是透法身句。曰北斗里藏身。朗莫測微旨。遂造門。門才見。便把住曰。道道。朗擬議。門托開乃示頌曰。雲門聳峻白雲低。水急游魚不敢棲。入戶已知來見解。何勞再舉轢中泥。朗遂大悟○師寬。參雲門。一日聞白槌曰。請師寬充典座。寬翻筋斗出衆曰。雲門禪屬我矣。又一日問寬。今日吃得幾個胡餅。曰五個。曰露柱吃得幾個。曰請和尚茶堂里喫茶。寬一日訪白兆。兆曰。老僧有個木魚頌。曰請舉看。曰伏惟爛木一橛。佛與眾生不別。若以杖子擊著。直得聖凡路絕。寬曰。此頌有成褫無成褫。曰無成褫。寬曰。佛與眾生不別聻。侍僧救曰。有成褫。寬曰。直得聖凡路絕聻。當時白兆。一眾失色○緣密。受雲門心印。后住鼎州德山第九世。號圓明大師。上堂。德山有三句語。示汝諸人。一句涵蓋乾坤。一句截斷眾流。一句隨波逐浪。作么生辨。若辨得出。有參學分。若辨不出。長安路上輥輥地。又云。但參活句。莫參死句。活句下薦得永劫無滯。一塵一佛國。一葉一釋迦。是死句。揚眉瞬目。舉指豎拂。
【現代漢語翻譯】 每次顧見僧人，就說『鑒』。僧人想要酬謝他，就說『咦』。門下弟子記錄說：『顧鑒咦』。德山緣密刪去了『顧』字，只用『鑒咦』二字作為頌，稱之為『抽顧頌』。漢乾祐二年（949年）四月十日，端坐示寂，謚號大慈雲匡真弘明大師。 朗上座，自幼學習講經，聽到僧人問雲門：『如何是透法身句？』雲門回答：『北斗里藏身。』朗不明白其中的深意，於是前往拜訪雲門。雲門剛一見到他，便抓住他說：『道道（說出來，說出來）。』朗猶豫不決。雲門推開他，於是作頌說：『雲門聳峻白雲低，水急游魚不敢棲。入戶已知來見解，何勞再舉轢中泥。』朗於是大悟。 師寬，參拜雲門。一日，聽到白槌說：『請師寬充當典座。』師寬翻了個觔斗，從人群中出來說：『雲門禪屬於我了！』又一日，雲門問師寬：『今天吃了幾個胡餅？』回答說：『五個。』雲門問：『露柱（柱子）吃了幾個？』回答說：『請和尚茶堂里喫茶。』師寬一日拜訪白兆，白兆說：『老僧有個木魚頌。』師寬說：『請舉出來看看。』白兆說：『伏惟爛木一橛，佛與眾生不別。若以杖子擊著，直得聖凡路絕。』師寬說：『此頌有成褫（有肯定有否定）無成褫（沒有肯定沒有否定）？』白兆說：『無成褫。』師寬說：『佛與眾生不別聻（嗎）？』侍僧救場說：『有成褫。』師寬說：『直得聖凡路絕聻（嗎）？』當時白兆，一眾人都嚇得失色。 緣密，接受了雲門的心印。後來住在鼎州德山，是德山第九世，號圓明大師。上堂說法：『德山有三句語，告訴你們諸位。一句涵蓋乾坤，一句截斷眾流，一句隨波逐浪。』怎麼辨別？如果辨別得出，就有參學的份。如果辨別不出，長安路上到處都是。又說：『但參活句，莫參死句。活句下薦得永劫無滯。一塵一佛國，一葉一釋迦，是死句。揚眉瞬目，舉指豎拂，
【English Translation】 Modern Chinese version Each time he saw a monk, he would say 'Jian' (鑒, meaning 'mirror' or 'to examine'). If the monk wanted to repay him, he would say 'Yi' (咦, an interjection). His disciples recorded it as 'Gu Jian Yi' (顧鑒咦). Deshan Yuanmi removed the character 'Gu' (顧, meaning 'to look after'), using only 'Jian Yi' (鑒咦) as a verse, calling it 'Chou Gu Song' (抽顧頌, Extracted Gu Verse). On the tenth day of the fourth month of the second year of Qianyou (乾祐, 949 AD) of the Han Dynasty, he sat in meditation and passed away, posthumously honored as Grand Master of Great Compassionate Cloud, Rectifying Truth, and Spreading Enlightenment. The Venerable Lang, having studied scriptures since childhood, heard a monk ask Yunmen, 'What is a phrase that penetrates the Dharmakaya (法身, Dharma Body)?' Yunmen replied, 'Hiding in the Big Dipper.' Lang did not understand the profound meaning, so he went to visit Yunmen. As soon as Yunmen saw him, he grabbed him and said, 'Speak, speak!' Lang hesitated. Yunmen pushed him away and then composed a verse, saying, 'Yunmen soars high, white clouds low, the swift current, fish dare not dwell. Entering the door, understanding is known, why bother again to raise mud in the rut?' Lang then had a great enlightenment. Master Kuan, visited Yunmen. One day, he heard the gavel strike, saying, 'Please have Shikuang serve as the director of the kitchen.' Shikuang did a somersault, came out of the crowd, and said, 'Yunmen's Chan belongs to me!' Another day, Yunmen asked Shikuang, 'How many sesame cakes did you eat today?' He replied, 'Five.' Yunmen asked, 'How many did the pillar (露柱) eat?' He replied, 'Please have tea with the abbot in the tea room.' One day, Shikuang visited Baizhao. Baizhao said, 'This old monk has a wooden fish verse.' Shikuang said, 'Please recite it for me to hear.' Baizhao said, 'Humbly, a piece of rotten wood, Buddha and sentient beings are no different. If struck with a staff, the path of the holy and the mundane is cut off.' Shikuang said, 'Does this verse have affirmation and negation (成褫), or no affirmation and no negation (無成褫)?' Baizhao said, 'No affirmation and no negation.' Shikuang said, 'Are Buddha and sentient beings not different (不別聻)?' The attendant monk intervened, saying, 'Affirmation and negation.' Shikuang said, 'Is the path of the holy and the mundane cut off (路絕聻)?' At that time, Baizhao and the entire assembly were terrified. Yuanmi received the mind seal of Yunmen. Later, he lived in Deshan in Dingzhou, the ninth generation of Deshan, and was named Grand Master Yuanming. In his Dharma talk, he said, 'Deshan has three phrases to tell you all. One phrase encompasses the universe (涵蓋乾坤), one phrase cuts off the flow of all streams (截斷眾流), and one phrase follows the waves (隨波逐浪).' How do you discern them? If you can discern them, you have a share in studying Chan. If you cannot discern them, they are everywhere on the road to Chang'an. He also said, 'Only study the living phrase, do not study the dead phrase. Under the living phrase, you can recommend yourself without obstruction for eternity. One dust mote is one Buddha land, one leaf is one Shakyamuni, these are dead phrases. Raising eyebrows and blinking eyes, raising a finger and holding up a whisk,
是死句。山河大地。更無誵訛。是死句。時有僧問。如何是活句。曰波斯仰面看○白雲子祥。得法雲門。住后嘗問僧曰。不壞假名。而談實相。汝作么生。會僧指椅子曰。這個是椅子。祥以手撥椅曰。與我將鞋袋來。僧無對。祥呵曰。這虛頭漢。門聞之乃曰。須是我祥兄始得。
(庚戌)長耳行修禪師示寂(雪峰存法嗣定光佛化身)
乾祐三年十一月二日。吳越王錢弘俶。以誕辰飯僧。有永明禪師者。亦異人也。王問明。今有真僧降否。曰長耳和尚。乃定光佛應身也。王趣駕參禮。稱修為定光出世。修默然但曰。永明饒舌。少選跏趺而化。其狀如生。久之益膚草津澤。爪發覆長。月必三凈。時有舍利。后值金兵侵境。刃傷之。流血白色。兵懼而退。自是肌理失潤。乃以髹涂骸體。法號宗慧大師○慧明。參法眼。得心印。初庵于大梅。有禪者來。參明。問近離甚處。曰成都。曰上座離成都到此山。則成都少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。僧無對。遷天臺。有明彥上座者。俊辨自負。來謁明。明問曰。從上諸聖及諸先德還有。不悟者無。曰諸聖先德豈有不悟者哉。曰一人發真歸源。十方處空悉皆消殞。舉手指曰。只今天臺山嶷然。如何得消殞去。彥張目直視。遁
【現代漢語翻譯】 現代漢語譯本 『是死句』，指的是山河大地，沒有絲毫差錯。『是死句』。當時有僧人問：『什麼是活句？』（白雲）子祥回答說：『波斯人仰面看天。』（白雲）子祥禪師，得法于雲門宗，住持后曾問僧人：『不壞假名（一切事物的名稱和概念都是虛假的），而談實相（事物的真實本質），你如何理解？』僧人指著椅子說：『這個是椅子。』子祥用手撥動椅子說：『給我把鞋袋拿來。』僧人無言以對。子祥呵斥道：『這虛頭漢（指虛偽的人）！』雲門禪師聽到后說：『必須是我祥兄才能這樣。』
（庚戌年（不確定，需要根據上下文推斷具體年份））長耳行修禪師圓寂（雪峰義存（822-908）的法嗣，被認為是定光佛（過去七佛之一）的化身）。
乾祐三年（950年）十一月二日，吳越王錢弘俶（929-988）爲了慶祝自己的生日而齋僧。其中有一位永明禪師，也是一位不平凡的人。吳越王問永明禪師：『現在有真僧降世嗎？』永明禪師說：『長耳和尚，乃是定光佛應身。』吳越王立即前往參拜，稱行修為定光佛出世。行修禪師沉默不語，只是說：『永明饒舌（多嘴）。』不久后，行修行修禪師跏趺坐化，其形態栩栩如生。時間久了，面板更加滋潤，爪發重新生長，每月必定三次進行清理。當時有舍利（佛教聖物）出現。後來遇到金兵入侵，用刀砍傷行修禪師的遺體，流出的血是白色的。金兵感到恐懼而退兵。從此以後，行修禪師的肌膚失去光澤，於是用漆塗抹骸體，法號宗慧大師。
慧明禪師，參拜法眼文益（885-958），得到心印。最初在（大）梅山結庵。有禪者前來參拜慧明禪師，問：『最近從哪裡來？』禪者回答說：『成都。』慧明禪師說：『上座（對僧人的尊稱）你從成都到這座山，那麼成都就少了一個上座，這裡就多了一個上座。多了就說明心外有法（心外求法），少了就說明心法不周全。說得有道理就留下，不會說就離開。』僧人無言以對。慧明禪師後來遷居天臺山。有一位明彥上座，自負才華橫溢，前來拜訪慧明禪師。慧明禪師問：『從古至今的諸聖以及各位先德，還有沒有沒有開悟的？』明彥上座回答說：『諸聖先德怎麼會有沒有開悟的呢？』慧明禪師說：『一人發真歸源（迴歸本源），十方處空悉皆消殞（全部消失）。』慧明禪師舉起手指說：『只是今天的天臺山依然聳立，如何能夠消殞呢？』明彥上座瞪大眼睛直視，無言以對，隨即離去。
【English Translation】 English version 'It is a dead phrase,' referring to the mountains, rivers, and the great earth, without any error. 'It is a dead phrase.' At that time, a monk asked: 'What is a living phrase?' (Baiyun) Zixiang replied: 'A Persian looks up at the sky.' Chan Master (Baiyun) Zixiang, who attained the Dharma from the Yunmen school, once asked a monk after residing at a monastery: 'Without destroying the false names (all names and concepts of things are false), yet discussing the true reality (the true essence of things), how do you understand it?' The monk pointed to a chair and said: 'This is a chair.' Zixiang moved the chair with his hand and said: 'Bring me the shoe bag.' The monk was speechless. Zixiang scolded: 'This deceitful fellow!' When Yunmen heard this, he said: 'It must be my brother Zixiang who can do this.'
In the year Gengxu (the specific year needs to be inferred from the context), Chan Master Chang'er Xingxiu passed away (a Dharma successor of Xuefeng Yicun (822-908), considered to be an incarnation of Dipamkara Buddha (one of the past seven Buddhas)).
On the second day of the eleventh month of the third year of Qianyou (950 AD), King Qian Hongchu (929-988) of Wuyue offered a meal to monks to celebrate his birthday. Among them was Chan Master Yongming, who was also an extraordinary person. King Qian asked Yongming: 'Are there any true monks descending into the world now?' Yongming replied: 'The Venerable Chang'er is an incarnation of Dipamkara Buddha.' The king immediately went to pay respects, addressing Xingxiu as the reincarnation of Dipamkara Buddha. Chan Master Xingxiu remained silent, only saying: 'Yongming is being verbose.' Soon after, Chan Master Xingxiu sat in the lotus position and passed away, his form lifelike. Over time, his skin became more moisturized, his nails and hair grew again, and he was cleaned three times a month. At that time, relics (Buddhist sacred objects) appeared. Later, when Jin soldiers invaded, they cut Chan Master Xingxiu's remains with a knife, and the blood that flowed was white. The Jin soldiers were frightened and retreated. From then on, Chan Master Xingxiu's skin lost its luster, so his remains were lacquered, and he was given the Dharma name Zonghui.
Chan Master Huiming, after visiting Fayan Wenyi (885-958), attained the mind seal. He initially built a hermitage on (Da)mei Mountain. A Chan practitioner came to visit Chan Master Huiming and asked: 'Where have you come from recently?' The Chan practitioner replied: 'Chengdu.' Chan Master Huiming said: 'Venerable monk, you have come from Chengdu to this mountain, so Chengdu has one less venerable monk, and here there is one more venerable monk. Having more means there is Dharma outside the mind (seeking Dharma outside the mind), and having less means the mind Dharma is not complete. If you can speak reasonably, stay; if you cannot, leave.' The monk was speechless. Chan Master Huiming later moved to Tiantai Mountain. A Venerable Mingyan, who was confident in his talent, came to visit Chan Master Huiming. Chan Master Huiming asked: 'Among the sages and virtuous predecessors from ancient times, are there any who have not attained enlightenment?' Venerable Mingyan replied: 'How could the sages and virtuous predecessors not have attained enlightenment?' Chan Master Huiming said: 'When one person awakens to the true source (returns to the original source), all space in the ten directions vanishes (completely disappears).' Chan Master Huiming raised his finger and said: 'But today, Tiantai Mountain still stands tall, how can it vanish?' Venerable Mingyan stared blankly, speechless, and then left.
去。又遷杭州報恩。乾祐三年。吳越王請入府。問法密契其道。
(辛亥)道潛禪師王宮說法
道潛。河中武氏子。初謁文益。益曰。子于參請外。看甚麼經。曰華嚴經。曰總別同異成壞六相。是何門攝屬。曰文在十地品中。據理則世出世間一切法。皆具六相也。曰空還具六相也無。潛無對。益曰。汝問我。潛乃問空還具六相也無。曰空。潛於是開悟。禮謝。益曰。子作么生會。曰空。益然之。異日因士女入院。益問潛曰。律中道隔壁聞釵釧聲。即名破戒。見睹金銀合雜朱紫駢闐。是破戒。不是破戒。曰好個入路。曰汝向後有五百毳徒。為王侯所重在。潛遂禮辭。至衢州古寺。閱大藏。嘗宴坐。見文殊現形。及詣杭禮阿育塔。跪而頂戴。淚下如雨。俄見舍利在懸鐘之外。悲喜交集。又嘗行三七日。普賢懺。忽見遍吉御像在塔寺三門下。其象鼻直枕行懺所。辛亥。吳越王請入府。授菩薩戒○延沼。避寇郢州。寇平。汝州有宋太師者。施第為寶坊。迎沼居焉。廣順元年。賜寺名廣慧。法席冠天下。
(壬子)南院慧颙禪師示寂(興化獎法嗣臨濟第三世)
慧颙。住南院。壬子入滅。初颙上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧問。如何是啐啄同時用。曰作家不啐啄啐啄同時失。曰此猶未
【現代漢語翻譯】 現代漢語譯本： 又遷居到杭州報恩寺。乾祐三年（950年），吳越王請他入王府，問道求法，彼此心意相合。 （辛亥）道潛禪師在王宮說法 道潛，是河中人武氏之子。起初拜見文益禪師。文益問：『你在參禪請教之外，還看什麼經？』道潛回答：『《華嚴經》。』文益問：『總、別、同、異、成、壞這六相，屬於哪一門類？』道潛說：『經文在《十地品》中。從道理上說，世間和出世間的一切法，都具備六相。』文益問：『空還具備六相嗎？』道潛無言以對。文益說：『你問我。』道潛於是反問：『空還具備六相嗎？』文益回答：『空。』道潛因此開悟，行禮拜謝。文益問：『你如何理解？』道潛說：『空。』文益認可了他的理解。後來有一天，因為士人和婦女進入寺院，文益問道潛：『律中說，隔壁聽到釵釧的聲音，就叫做破戒。親眼看見金銀混雜，達官貴人眾多，是破戒，還是不是破戒？』道潛說：『好一個入道的門徑。』文益說：『你以後會有五百弟子，被王侯所器重。』道潛於是告辭離開。到衢州古寺后，閱讀大藏經。曾經宴坐時，見到文殊菩薩顯現真形。以及到杭州禮拜阿育王塔，跪下頂禮，淚如雨下。忽然看見舍利在懸鐘之外，悲喜交加。又曾經進行二十一天的普賢懺法，忽然看見普賢菩薩駕著象出現在塔寺三門下，象鼻直抵行懺之處。辛亥年（951年），吳越王請他入王府，授予菩薩戒。延沼禪師，爲了躲避戰亂到了郢州。戰亂平定后，汝州有位宋太師，捐出自己的住宅作為寺廟，迎接延沼禪師居住。廣順元年（951年），賜寺名為廣慧寺，法席冠絕天下。 （壬子）南院慧颙禪師圓寂（興化獎的法嗣，臨濟宗第三代） 慧颙禪師，住在南院。壬子年（952年）圓寂。當初慧颙禪師上堂說法，說：『各方禪師只具備啐啄同時的眼，不具備啐啄同時的用。』有僧人問：『如何是啐啄同時的用？』慧颙禪師說：『真正的行家不啐啄，啐啄同時就失去了。』僧人說：『這還是沒有…'
【English Translation】 English version: He then moved to Bao'en Temple in Hangzhou. In the third year of Qianyou (950 AD), the King of Wuyue invited him to the palace, seeking Dharma and finding their minds in harmony. (Xin Hai) Chan Master Daqian Preaching in the Royal Palace Daqian was the son of the Wu family of Hezhong. He initially visited Chan Master Wenyi. Wenyi asked, 'Besides your Zen practice, what sutras do you read?' Daqian replied, 'The Avatamsaka Sutra (Flower Garland Sutra).' Wenyi asked, 'The six aspects of totality, difference, sameness, otherness, formation, and disintegration, to which category do they belong?' Daqian said, 'The text is in the Ten Stages Chapter. In principle, all dharmas of the mundane and supramundane realms possess the six aspects.' Wenyi asked, 'Does emptiness also possess the six aspects?' Daqian was speechless. Wenyi said, 'Ask me.' Daqian then asked, 'Does emptiness possess the six aspects?' Wenyi replied, 'Emptiness.' Daqian then attained enlightenment, bowing in gratitude. Wenyi asked, 'How do you understand it?' Daqian said, 'Emptiness.' Wenyi approved of his understanding. Later, one day, because scholars and women entered the monastery, Wenyi asked Daqian, 'The Vinaya (monastic code) says that hearing the sound of hairpins through the wall is considered a violation of the precepts. Seeing gold and silver mixed together and numerous high-ranking officials, is it a violation of the precepts or not?' Daqian said, 'What a good entry point to the path.' Wenyi said, 'In the future, you will have five hundred disciples and be respected by kings and nobles.' Daqian then took his leave. After arriving at the ancient temple in Quzhou, he read the Great Treasury of Sutras. Once, while meditating, he saw Manjusri (Bodhisattva of Wisdom) manifest his true form. And when he went to Hangzhou to pay homage to the Ashoka (Indian Emperor who promoted Buddhism) Pagoda, he knelt and prostrated, tears streaming down his face. Suddenly, he saw sarira (Buddhist relics) outside the suspended bell, filled with both sorrow and joy. He also once performed a twenty-one-day Samantabhadra (Bodhisattva of Universal Goodness) repentance ceremony, and suddenly saw Samantabhadra riding an elephant appear below the three gates of the pagoda temple, with the elephant's trunk directly resting on the place where the repentance was being performed. In the year of Xinhai (951 AD), the King of Wuyue invited him to the palace and conferred upon him the Bodhisattva (Enlightenment Being) precepts. Chan Master Yanzhao, to avoid the war, went to Yingzhou. After the war was over, a Grand Tutor Song in Ruzhou donated his residence as a temple, welcoming Chan Master Yanzhao to reside there. In the first year of Guangshun (951 AD), the temple was named Guanghui Temple, and its Dharma assembly surpassed all others. (Renzi) Chan Master Huiyong of Nanyuan Passed Away (Successor of Xinghua Jiang, Third Generation of the Linji School) Chan Master Huiyong resided in Nanyuan. He passed away in the year of Renzi (952 AD). Initially, Chan Master Huiyong ascended the Dharma platform and said, 'The Chan masters of various places only possess the eye of simultaneous pecking, but not the function of simultaneous pecking.' A monk asked, 'What is the function of simultaneous pecking?' Chan Master Huiyong said, 'A true master does not peck; simultaneous pecking is a loss.' The monk said, 'This is still not…'
是某甲問處。曰汝問處作么生。曰失。颙便打。僧不肯。後於雲門會下。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。颙已寂。乃謁延沼。沼問。莫是當時問先師啐啄同時話底么。曰是。曰汝當時作么生會。曰某甲當時如在燈影里相似。沼曰汝會也○延壽。自受德韶記莂。因思宿有二愿。進退未決。遂登智者巖。作二紙鬮。一曰一心禪定。一曰萬善同歸凈土。信手拈。至七度。皆得萬善同歸。自是一意凈業。周廣順二年。出世住雪竇。學者輻輳。
(甲寅)道潛禪師住永明
顯德元年。吳越王錢弘俶。敕建大伽藍于南內。曰慧日永明。(即今凈慈)請道潛主之。為第一世。
(丙辰)重云智暉禪師入寂(白水仁法嗣曹洞第四世)
智暉。住重云。餘四十年。節度使王彥超微時。嘗從暉。游。欲為沙門。暉熟視曰。汝世緣深當。為我家垣墻。超後果鎮永興。申弟子之禮。顯德三年夏。暉詣永興。與超別。囑以護法。超泣曰。師遂忍棄弟子乎。暉笑曰。借千年亦一別耳。七月二十四日。書偈一首曰。我有一間舍。父母為修蓋。往來八十年。近來覺損壞。早擬移別處。事涉有憎愛。待他摧毀時。彼此無妨礙。乃跏趺而化。壽八十四。夏六十四。
(戊午)清涼文益禪
【現代漢語翻譯】 現代漢語譯本： 有位僧人問南院颙禪師（時間地點人物）。南院颙禪師說：『你問的是什麼？』僧人說：『我不知道。』南院颙禪師便打了他。僧人不服氣。後來在雲門文偃禪師的門下，聽到兩個僧人提起這件事。一個僧人說：『當時南院颙禪師的棒子應該被打斷才對。』那位僧人忽然領悟了。於是跑回去拜見南院颙禪師，南院颙禪師已經圓寂了。於是又去拜見延沼禪師。延沼禪師問：『你莫非就是當時問我先師（南院颙禪師）啐啄同時那個話的人嗎？』僧人回答：『是的。』延沼禪師說：『你當時是怎麼理解的？』僧人說：『我當時就像在燈影里一樣，看不清楚。』延沼禪師說：『你明白了。』 延壽禪師自從接受德韶禪師的印可后，因為考慮到自己宿世有兩個願望，進退兩難，於是登上智者巖，做了兩個紙鬮，一個寫著『一心禪定』，一個寫著『萬善同歸凈土』。隨意抽取，連續抽了七次，都抽到『萬善同歸』。從此一心修習凈土法門。周廣順二年（952年），出世住持雪竇寺，前來學習的人很多。 （甲寅年）道潛禪師住持永明寺 顯德元年（954年），吳越王錢弘俶下令在南內建造大伽藍，名為慧日永明寺（就是現在的凈慈寺），請道潛禪師擔任住持，為第一世。 （丙辰年）重云智暉禪師圓寂（白水仁的法嗣，曹洞宗第四世） 智暉禪師住持重云寺四十年。節度使王彥超年輕時，曾經跟隨智暉禪師遊歷，想要出家當和尚。智暉禪師仔細看了看他說：『你塵世的緣分很深，應當為我家做圍墻。』王彥超後來果然鎮守永興，以弟子的禮節對待智暉禪師。顯德三年（956年）夏天，智暉禪師前往永興，與王彥超告別，囑咐他護持佛法。王彥超哭著說：『師父難道要忍心拋棄弟子嗎？』智暉禪師笑著說：『即使過一千年，也終究要分別。』七月二十四日，寫了一首偈語說：『我有一間屋舍，父母為我修建。往來住了八十年，最近覺得它要損壞了。早就打算搬到別處去，但又牽涉到喜歡和厭惡。等到它自己倒塌的時候，彼此就沒有妨礙了。』於是結跏趺坐而圓寂，享年八十四歲，僧臘六十四年。 （戊午年）清涼文益禪師
【English Translation】 English version: A monk asked Nanyuan Yong (Zen master's name). Nanyuan Yong said, 'What are you asking?' The monk said, 'I don't know.' Yong then struck him. The monk was not convinced. Later, at Yunmen Wenyan's (Zen master's name) assembly, he heard two monks discussing this incident. One monk said, 'At that time, Nanyuan's staff should have been broken.' The monk suddenly attained enlightenment. He then rushed back to pay respects to Nanyuan, but Nanyuan had already passed away. So he went to see Yanzhao (Zen master's name). Zhao asked, 'Are you the one who asked my late teacher (Nanyuan) about the simultaneous pecking?' The monk replied, 'Yes.' Zhao said, 'How did you understand it at that time?' The monk said, 'At that time, I was like being in the shadows of a lamp, unable to see clearly.' Zhao said, 'You understand now.' Since receiving the seal of approval from Deshao (Zen master's name), Yanshou (Zen master's name) contemplated his two past vows, unable to decide which to pursue. So he ascended Zhizhe Rock and made two paper lots, one saying 'Single-minded Chan meditation' and the other saying 'Ten thousand good deeds returning to the Pure Land.' He randomly drew, and after drawing seven times, he always drew 'Ten thousand good deeds returning.' From then on, he single-mindedly cultivated the Pure Land practice. In the second year of the Guangshun era of the Zhou dynasty (952 AD), he emerged to reside at Xuetou Temple, and many came to learn. (Jia Yin Year) Zen Master Daoqian resided at Yongming Temple In the first year of the Xiande era (954 AD), King Qian Hongchu of Wuyue ordered the construction of a large monastery in the southern palace, named Huiri Yongming Temple (now Jingci Temple), and invited Zen Master Daoqian to be the abbot, as the first generation. (Bingchen Year) Zen Master Chongyun Zhihui passed away (Successor of Baishui Ren, fourth generation of the Caodong school) Zen Master Zhihui resided at Chongyun Temple for forty years. When Jiedushi (military governor) Wang Yanchao was young, he once traveled with Zhihui, wanting to become a monk. Zhihui looked at him carefully and said, 'Your worldly connections are deep, you should be a wall for my house.' Wang Yanchao later indeed guarded Yongxing, treating Zhihui with the respect of a disciple. In the summer of the third year of the Xiande era (956 AD), Zhihui went to Yongxing to bid farewell to Wang Yanchao, instructing him to protect the Dharma. Wang Yanchao wept and said, 'Master, are you really going to abandon your disciple?' Zhihui smiled and said, 'Even after a thousand years, we will eventually part.' On the twenty-fourth day of the seventh month, he wrote a verse saying, 'I have a house, built by my parents. I have lived in it for eighty years, and recently I feel it is damaged. I have long planned to move elsewhere, but it involves likes and dislikes. When it collapses on its own, there will be no hindrance between us.' Then he sat in full lotus posture and passed away, at the age of eighty-four, with sixty-four years as a monk. (Wu Wu Year) Zen Master Qingliang Wenyi
師示寂(地藏琛法嗣法眼第一世)
文益。住清涼。致異域有慕其法者。涉遠而至。顯德五年七月示微疾。閏月五日。沐浴辭眾。跏趺而化。停龕三七日。貌如生。壽七十四。夏五十四。塔全身於丹陽。敕謚大法眼○泰欽。初住洪州雙林。文益歿。李主請欽補其處。上堂。山僧本擬居山藏拙。養病過時。柰緣先師有未了底公案。所以出來。為他了卻。若有人問。便說似伊。時有僧出問。如何是先師未了底公案。欽便打。曰祖禰不了。殃及兒孫。曰過在甚麼處。曰過在我。殃及你。李主從容問曰。先師有甚麼不了底公案。曰現分㭊底。主駭之○靈隱清聳。參文益。益指雨謂曰。滴滴落在上座眼裡聳。初不喻旨。后因閱華嚴感悟。承益印可。上堂。十方諸佛。常在汝前。還見么。若言見。將心見。將眼見。所以道一切法不生。一切法不滅。若能如是解。諸佛常現前○百丈道恒。參文益。因請益。外道問佛。不問有言。不問無言。敘語未終。益曰。住住。汝擬向世尊。良久處會耶。恒從此悟入。住百丈。上堂。古人道。十方同聚。會個個。學無為。此是選佛場。心空及第。歸作么生。是心空。不是那裡。閉目冷坐。是心空。此正是意識想解。要會心空。但自識心。便見心空。所以道。過去已過去。未來更莫算。兀然無
【現代漢語翻譯】 現代漢語譯本 法眼文益禪師（地藏琛的法嗣，為法眼宗第一世）在清涼寺駐錫。有遠方的僧人仰慕他的佛法，不遠萬里前來求法。顯德五年（958年）七月，文益禪師略感不適。閏七月初五，沐浴後向眾人告別，結跏趺坐而圓寂。停龕三七日，面容栩栩如生。享年七十四歲，僧臘五十四年。全身舍利塔建於丹陽。朝廷賜謚號為『大法眼』。 泰欽禪師，最初住在洪州雙林寺。文益禪師圓寂后，李後主請泰欽禪師接替文益禪師的位置。泰欽禪師上堂說法：『老衲本來打算隱居山林，藏拙養病，打發日子。無奈先師還有未了的公案，所以才出來，為他了卻這樁公案。如果有人問，就照實告訴他。』當時有僧人出來問道：『如何是先師未了的公案？』泰欽禪師便打了他一下，說：『祖師不了，殃及兒孫。』僧人問：『過錯在哪裡？』泰欽禪師說：『過錯在我，殃及你。』李後主從容地問道：『先師有什麼未了的公案？』泰欽禪師說：『現成分㭊底。』李後主聽后大為震驚。 靈隱清聳禪師，參拜文益禪師。文益禪師指著雨說：『滴滴落在上座眼裡。』清聳禪師最初不明白其中的含義，後來因為閱讀《華嚴經》而有所感悟，得到文益禪師的認可。清聳禪師上堂說法：『十方諸佛，常在你們面前。還看見了嗎？如果說看見了，是用心看見的，還是用眼看見的？所以說一切法不生，一切法不滅。如果能夠這樣理解，諸佛就常在眼前。』 百丈道恒禪師，參拜文益禪師。因為請教佛法，道恒禪師說：『外道問佛，不問有言，不問無言。』話還沒說完，文益禪師就說：『住口！住口！你打算在世尊良久之處領會嗎？』道恒禪師從此開悟。後來道恒禪師住在百丈山，上堂說法：『古人說，十方同聚會，個個學無為，此是選佛場，心空及第歸。』怎麼做才算是心空呢？不是在那裡閉目冷坐，那正是意識的妄想和理解。要體會心空，只要認識自己的心，就能見到心空。所以說，過去已經過去，未來更不要算計，兀然無...
【English Translation】 English version Zen Master Wenyì of Fayan (Successor of Dizang Chen, First Generation of the Fayan School) resided at Qingliang Temple. Monks from distant lands, admiring his Dharma, traveled far to seek it. In the seventh month of the fifth year of Xiande (958 AD), Wenyì felt slightly unwell. On the fifth day of the intercalary seventh month, after bathing, he bid farewell to the assembly, sat in the lotus position, and passed away. His body remained in the coffin for three weeks, and his countenance appeared lifelike. He was seventy-four years old, with fifty-four years as a monk. His complete remains were enshrined in a pagoda in Danyang. The imperial court bestowed upon him the posthumous title 'Great Dharma Eye'. Zen Master Tàiqīn initially resided at Shuanglin Temple in Hongzhou. After Wenyì's passing, Lord Li requested Tàiqīn to take his place. Tàiqīn ascended the Dharma hall and said: 'This old monk originally intended to live in the mountains, concealing my ineptitude and passing the time while nursing my illness. However, due to the unfinished public case (gongan) of my late teacher, I have come out to resolve it for him. If anyone asks, just tell them the truth.' At that time, a monk came forward and asked: 'What is the unfinished public case of the late teacher?' Tàiqīn then struck him and said: 'The ancestors did not resolve it, and the misfortune befalls the descendants.' The monk asked: 'Where is the fault?' Tàiqīn said: 'The fault is with me, and the misfortune befalls you.' Lord Li calmly asked: 'What unfinished public case did the late teacher have?' Tàiqīn said: 'The present division 㭊 bottom.' Lord Li was greatly shocked upon hearing this. Zen Master Qīngsǒng of Lingyin Temple paid homage to Zen Master Wenyì. Wenyì pointed to the rain and said: 'Dripping, dripping, falling into the eyes of the high seat.' Qīngsǒng initially did not understand the meaning, but later, due to reading the Avatamsaka Sutra (Huayan Jing), he had some insights and was recognized by Wenyì. Qīngsǒng ascended the Dharma hall and said: 'The Buddhas of the ten directions are always before you. Do you see them? If you say you see them, do you see them with your mind or with your eyes? Therefore, it is said that all dharmas are not born, and all dharmas are not extinguished. If you can understand it in this way, the Buddhas will always appear before you.' Zen Master Dàohéng of Baizhang Temple paid homage to Zen Master Wenyì. Because he asked for instruction in the Dharma, Zen Master Dàohéng said: 'A heretic asked the Buddha, not asking about words of existence, not asking about words of non-existence.' Before he finished speaking, Wenyì said: 'Stop! Stop! Do you intend to comprehend it in the place where the World-Honored One has been for a long time?' Dàohéng was enlightened from this. Later, Dàohéng resided at Baizhang Mountain and ascended the Dharma hall to say: 'The ancients said, the ten directions gather together, everyone learns non-action, this is the field for selecting Buddhas, the mind is empty and one returns after passing the examination.' How does one achieve emptiness of mind? It is not sitting there with closed eyes, that is precisely the delusion and understanding of consciousness. To experience emptiness of mind, just recognize your own mind, and you will see emptiness of mind. Therefore, it is said that the past has already passed, and do not calculate the future, suddenly without...
事坐。何曾有人喚。設有人喚上座。應他好。不應他好。若應他阿。誰喚上座。若不應他。又不患聾也。三世體空。且不是木頭。所以道。心空得見法王。還見法王么也。祇是老病僧。又上堂。眾才集。便曰。喫茶去。或時眾集。便曰珍重。或時眾集便曰歇。後有頌曰。百丈有三訣。喫茶。珍重。歇。直下便承當。敢保君未徹○云居清錫。嗣法眼。有廖天使。入院。見供養法眼真。乃問曰。真前是什麼果子。曰假果子。曰既是假果子。何以將供養真。曰也祇要天使識假。
(庚申)吉州禾山無殷禪師入寂(九峰䖍法嗣)
無殷。住禾山。建隆庚申。示微疾。令侍者開方丈。集大眾曰。後來學者。未識禾山。即今識取。於是泊然而化。謚法性。塔曰妙相○延壽。住雪竇。緇白歸依甚眾。建隆元年。吳越王見靈隱傾廢。請壽中興之。
(辛酉)永明道潛禪師入寂(法眼益法嗣法眼第二世)
道潛。住永明。建隆二年九月日入滅。入龕時。白光晝發。舉眾皆見。阇維。舍利不可勝紀。有屠者自惟惡業展轉。就火聚泣求。須臾獲七顆。
○延壽禪師住永明
永明虛席。吳越王請延壽住持。眾至二千。時號慈氏下生。上堂。僧問。如何是永明妙旨。曰更添香著。曰謝師指示。曰且喜沒交涉
【現代漢語翻譯】 事坐（指正在進行佛事活動）。何曾有人喚（指呼喚）。設有人喚上座（指寺院中資歷較高的僧人），應他好，不應他好？若應他阿，誰喚上座？若不應他，又不患聾也。三世體空（指過去、現在、未來三世的本體皆是空性），且不是木頭（指並非毫無知覺）。所以道：『心空得見法王（指佛）。』還見法王么也？祇是老病僧。又上堂（指登上法座說法）。眾才集，便曰：『喫茶去。』或時眾集，便曰：『珍重。』或時眾集便曰：『歇。』後有頌曰：『百丈有三訣：喫茶、珍重、歇。直下便承當，敢保君未徹。』○云居清錫，嗣法眼（指繼承法眼宗的法脈）。有廖天使，入院（指進入寺院）。見供養法眼真（指法眼文益禪師的畫像），乃問曰：『真前是什麼果子？』曰：『假果子。』曰：『既是假果子，何以將供養真？』曰：『也祇要天使識假。』 (庚申)吉州禾山無殷禪師入寂（960年）（九峰䖍法嗣）。 無殷，住禾山。建隆庚申（960年），示微疾（指略微生病），令侍者開方丈（指住持的房間），集大眾曰：『後來學者，未識禾山，即今識取。』於是泊然而化（指安詳地圓寂）。謚法性，塔曰妙相。○延壽，住雪竇。緇白（指僧人和在家信徒）歸依甚眾。建隆元年（960年），吳越王見靈隱傾廢，請壽中興之。 (辛酉)永明道潛禪師入寂（961年）（法眼益法嗣，法眼第二世）。 道潛，住永明。建隆二年九月日（961年）入滅。入龕時，白光晝發，舉眾皆見。阇維（指火化），舍利不可勝紀。有屠者自惟惡業展轉，就火聚泣求，須臾獲七顆。 ○延壽禪師住永明。 永明虛席，吳越王請延壽住持。眾至二千。時號慈氏下生（指彌勒菩薩降生）。上堂。僧問：『如何是永明妙旨？』曰：『更添香著。』曰：『謝師指示。』曰：『且喜沒交涉。』
【English Translation】 Attending to affairs. Has anyone ever called? If someone calls the senior monk, is it good to respond or not? If he responds, who is calling the senior monk? If he doesn't respond, he is not deaf. The three worlds are empty in essence, and he is not a piece of wood. Therefore, it is said, 'When the mind is empty, one can see the Dharma King (Buddha).' Have you seen the Dharma King? I am just an old and sick monk. Again, ascending the Dharma seat, as soon as the assembly gathers, he says, 'Go have tea.' Sometimes when the assembly gathers, he says, 'Take care.' Sometimes when the assembly gathers, he says, 'Rest.' Later, there is a verse that says, 'Baizhang has three secrets: have tea, take care, rest. Directly accept it, I dare guarantee you haven't understood it thoroughly.' ○ Yunju Qingxi, inherited from Fayan (referring to inheriting the Dharma lineage of the Fayan school). There was Liao the angel, entering the monastery. Seeing the portrait of Fayan Zhen (referring to the portrait of Chan Master Fayan Wenyi) being offered, he asked, 'What kind of fruit is in front of the true image?' He replied, 'A false fruit.' He said, 'Since it is a false fruit, why offer it to the true?' He replied, 'I just want the angel to recognize the false.' (Gengshen) Chan Master Wu Yin of Heshan in Jizhou passed away (960 AD) (Successor of Jiufeng Qian). Wu Yin resided at Heshan. In the year Gengshen of the Jianlong era (960 AD), he showed a slight illness, instructed the attendant to open the abbot's room, and gathered the assembly, saying, 'Future learners, if you have not recognized Heshan, recognize it now.' Then he passed away peacefully. He was posthumously named 'Dharmata,' and his pagoda was named 'Wonderful Appearance.' ○ Yanshou resided at Xuedou. Monastics and laypeople (referring to monks and lay believers) relied on him in great numbers. In the first year of the Jianlong era (960 AD), the King of Wuyue saw that Lingyin Temple was dilapidated and invited Yanshou to revitalize it. (Xinyou) Chan Master Daqian of Yongming passed away (961 AD) (Successor of Fayan Yi, the second generation of Fayan). Daqian resided at Yongming. He passed away on the ninth month of the second year of the Jianlong era (961 AD). When he entered the coffin, white light shone during the day, and everyone saw it. During the cremation, countless relics were found. A butcher, reflecting on his accumulated bad karma, wept and prayed by the cremation pyre, and soon obtained seven relics. ○ Chan Master Yanshou resided at Yongming. Yongming was vacant, and the King of Wuyue invited Yanshou to reside there. The assembly reached two thousand. At that time, he was called the reincarnation of Maitreya (referring to the descent of Bodhisattva Maitreya). Ascending the Dharma seat, a monk asked, 'What is the wonderful essence of Yongming?' He replied, 'Add more incense.' The monk said, 'Thank you for the instruction, teacher.' He replied, 'Fortunately, there is no connection.'
。僧禮拜。壽曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起。示眾。今之學者。多好求解會。此豈究竟解。但為遣情耳。說但為破執。耳情消執盡。則說解何存。真性瞭然。寂無存泯。所以若言。即與不即。皆落是非。瞥掛有無。即非正念。故三祖大師云。才有是非。紛然失心。時有僧問。既涉有無。俱成邪念。若關能所。悉墮有無。如何是正念而知。答曰。瑞草生嘉運。蓮花結早春。二僧來參壽。問參頭曾到此間否。曰曾到。又問。第二上座曾到否。曰不曾到。壽曰。一得一失。少選侍僧問。適來二僧未審那個得那個失。曰汝曾識這二僧也無。曰不曾識。曰同坑無異土。嘗謂僧曰。此心不縱不橫。非他非自。何以知之。若言含一切法。即是橫。若言生一切法。即是縱。若言自生則心。豈復生心乎。若言他生。即不得自矧。曰有他乎。若言共生。則自他尚無有。以何為共哉。若言無因而生者。當思有因。尚不許言生。況曰無因哉。又曰。諸佛隨緣差別。俯應群機。生善破惡。令入第一義諦。是四種悉檀方便之語。如以空拳示小兒耳。豈有實法哉。僧曰。然則一切法是心否。曰若是即成二。曰然則一切不立俱非耶。曰非亦成二。豈不聞首楞嚴曰。我真文殊。無是文殊。若有是者。則二文殊。然我今
【現代漢語翻譯】 現代漢語譯本：僧人禮拜（僧侶向智覺壽禪師行禮）。智覺壽禪師說：『聽我念一首偈語。想要了解永明延壽禪師的宗旨，就看門前那一湖水。陽光照耀，光明生起；風吹來，波浪涌動。』 智覺壽禪師向大眾開示：『現在的學人，大多喜歡尋求解釋和領會。這難道是究竟的理解嗎？只不過是爲了排遣情感罷了。』 智覺壽禪師說：『說，只是爲了破除執著。情感消除了，執著也盡了，那麼言說和理解又有什麼存在呢？真性自然明瞭，寂靜無為，沒有存在和泯滅。所以，如果說「即」或「不即」，都會落入是非的判斷。稍微沾染「有」或「無」的觀念，就不是正念。』所以三祖大師（僧璨）說：『才產生是非的念頭，心就紛亂迷失了。』 當時有僧人問：『既然涉及「有」和「無」，都會成為邪念；如果關聯到能和所，都會落入「有」和「無」的範疇，那麼什麼是正念和覺知呢？』智覺壽禪師回答說：『瑞草生長，帶來吉祥的徵兆；蓮花結實，預示著早春的到來。』 有兩個僧人來參拜智覺壽禪師。智覺壽禪師問參頭（領頭的僧人）：『你曾經到過這裡嗎？』參頭回答說：『曾經到過。』智覺壽禪師又問：『第二位上座（資歷較深的僧人）曾經到過嗎？』回答說：『不曾到過。』智覺壽禪師說：『一得一失。』 過了一會兒，侍者僧人問：『剛才來的兩位僧人，不知道哪一位是得，哪一位是失呢？』智覺壽禪師說：『你曾經認識這兩位僧人嗎？』回答說：『不曾認識。』智覺壽禪師說：『同在一個坑裡，沒有不同的泥土。』 智覺壽禪師曾經對僧人說：『這顆心不縱也不橫，非他非自。憑什麼知道這一點呢？如果說它包含一切法，那就是橫；如果說它生出一切法，那就是縱。如果說是自生，那麼心又怎麼會再生心呢？如果說是他生，那麼自己就不能作主，又怎麼會有他呢？如果說是共同產生，那麼自己和他尚且不存在，又憑什麼說是共同呢？如果說是無因而生，那麼應當思考有因。尚且不允許說生，更何況說是無因呢？』 智覺壽禪師又說：『諸佛菩薩隨著因緣的差別，俯身應和眾生的根機，生起善念，破除惡念，使眾生進入第一義諦（最高的真理）。這是四種悉檀（四種成就）方便的說法，就像用空拳來哄騙小孩子一樣，哪裡有什麼真實的東西呢？』 僧人問：『既然如此，那麼一切法都是心嗎？』智覺壽禪師說：『如果說是，那就成了二元對立。』僧人問：『既然如此，那麼一切都不成立，都是否定嗎？』智覺壽禪師說：『否定也成了二元對立。難道沒有聽過《首楞嚴經》里說：『我才是真正的文殊菩薩，沒有一個是文殊菩薩。如果有一個是文殊菩薩，那就成了兩個文殊菩薩了。然而我現在』
【English Translation】 English version: The monk prostrated (the monk paid respects to Zen Master Zhijue Shou). Zen Master Zhijue Shou said, 'Listen to a verse I recite. If you want to understand the essence of Yongming Yanshou, look at the lake in front of the gate. Sunlight shines, and light arises; the wind blows, and waves surge.' Zen Master Zhijue Shou instructed the assembly, 'Scholars today mostly like to seek explanations and understandings. Is this the ultimate understanding? It is merely to dispel emotions.' Zen Master Zhijue Shou said, 'Speaking is only to break attachments. When emotions are eliminated and attachments are exhausted, what remains of speech and understanding? The true nature is naturally clear, silent and inactive, without existence or annihilation. Therefore, if you say 'is' or 'is not,' you will fall into judgments of right and wrong. If you slightly cling to the concept of 'being' or 'non-being,' it is not right mindfulness.' Therefore, the Third Patriarch (Sengcan) said, 'As soon as thoughts of right and wrong arise, the mind becomes confused and lost.' At that time, a monk asked, 'Since involving 'being' and 'non-being' becomes a wrong thought; if it relates to the able and the object, it falls into the category of 'being' and 'non-being,' then what is right mindfulness and awareness?' Zen Master Zhijue Shou replied, 'Auspicious grass grows, bringing auspicious omens; lotus flowers bear fruit, foretelling the arrival of early spring.' Two monks came to pay respects to Zen Master Zhijue Shou. Zen Master Zhijue Shou asked the senior monk, 'Have you been here before?' The senior monk replied, 'I have been here before.' Zen Master Zhijue Shou then asked, 'Has the second senior monk been here before?' The reply was, 'He has not been here before.' Zen Master Zhijue Shou said, 'One gains, one loses.' After a while, the attendant monk asked, 'Of the two monks who came just now, I don't know which one gained and which one lost?' Zen Master Zhijue Shou said, 'Have you ever known these two monks?' The reply was, 'I have not known them.' Zen Master Zhijue Shou said, 'In the same pit, there is no different soil.' Zen Master Zhijue Shou once said to the monks, 'This mind is neither vertical nor horizontal, neither other nor self. How do you know this? If you say it contains all dharmas, that is horizontal; if you say it produces all dharmas, that is vertical. If it is self-produced, then how can the mind produce the mind again? If it is produced by others, then you cannot be the master of yourself, so how can there be others? If it is produced together, then self and other do not yet exist, so how can you say it is together? If it is produced without cause, then you should consider the cause. It is not even allowed to say it is produced, let alone say it is without cause.' Zen Master Zhijue Shou also said, 'All Buddhas and Bodhisattvas, according to the differences in conditions, bend down and respond to the faculties of sentient beings, generating good thoughts and breaking evil thoughts, enabling sentient beings to enter the First Principle (the highest truth). These are the expedient teachings of the Four Siddhantas (four accomplishments), like using an empty fist to deceive a small child, where is there anything real?' The monk asked, 'If that is the case, then are all dharmas the mind?' Zen Master Zhijue Shou said, 'If you say yes, then it becomes dualistic.' The monk asked, 'If that is the case, then is everything not established, is everything negated?' Zen Master Zhijue Shou said, 'Negation also becomes dualistic. Haven't you heard it said in the Shurangama Sutra: 'I am the true Manjushri Bodhisattva, there is no one who is Manjushri Bodhisattva. If there is one who is Manjushri Bodhisattva, then there are two Manjushri Bodhisattvas. But now I'
日非無文殊。于中實無是非二相。曰既無二相。宗一可乎。曰是非既乖大旨。一二還背圓宗。曰如何用心。方契此旨。曰境智俱忘。如何說契。曰如是則言思道斷。心智路絕。曰此亦強言。隨他意轉。雖欲隱形。而未忘跡。曰如何得形跡俱忘。曰本無朕跡。云何說忘。曰我知之矣。要當如人飲水。冷暖自知。當大悟時節。神而明之。曰我此門中亦無迷悟。明與不明之理。撒手似君無一物。徒勞辛苦說千般。此事非上根大器。莫能擔荷先德。曰盡十方世界覓一人。為伴無有也。又曰。止是一人。承紹祖位。終無第二人。若未親到。漫疲神思。借曰。玄之又玄。妙之又妙。但是方便門中。旁贊助入之語。于自己分上。親照之時。反視之。皆為魔說。虛妄浮心。多諸巧見。不能成就圓覺。但以形言跡。文彩生時。皆是執方便門。迷真實道。要須如百尺竿頭放身乃可耳。曰愿乞最後一言。曰化人問幻士谷響。答泉聲欲達吾宗旨。泥牛水上行。
佛祖綱目卷第三十四 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十五(致字號)
甲子(宋太祖乾德二年起)戊辰(改開寶)丙子(太宗太平興國元年)甲申(改雍熙)戊子(改端拱)庚寅(改淳化)乙未(改至道)戊戌(真宗咸平元
【現代漢語翻譯】 日非問：難道沒有文殊菩薩（Manjusri，智慧的象徵）嗎？這裡面實際上沒有是非兩種對立的相狀。答：既然沒有兩種對立的相狀，那麼堅持唯一可以嗎？答：是非既然違背了大旨，一和二也違背了圓滿的宗旨。問：如何用心，才能契合這個宗旨？答：境和智都忘記了，還怎麼說契合？問：如果這樣，那麼言語和思慮的道路都斷絕了，心和智慧的道路也斷絕了。答：這也是勉強說，隨著別人的意思轉。雖然想要隱藏形跡，但還沒有忘記痕跡。問：如何才能形跡都忘記？答：本來就沒有朕兆和痕跡，怎麼說忘記？問：我知道了。要像人喝水一樣，冷暖自己知道。當大悟的時候，神奇地明白它。答：我這個門中也沒有迷惑和覺悟，明白與不明白的道理。撒手像你一樣什麼都沒有，白白辛苦說了千般。這件事不是上等根器的人不能承擔的。先德說：盡十方世界尋找一個人，做伴侶也沒有。又說：只是一個人，繼承祖位，始終沒有第二個人。如果還沒有親自到達，白白疲憊精神思慮。即使說，玄之又玄，妙之又妙，但是方便門中的話，旁邊贊助進入的話，在自己分上，親自照見的時候，反過來一看，都成了魔說，虛妄浮心，多諸巧見，不能成就圓覺。只以形言跡，文采生起時，都是執著方便門，迷惑真實道。要像百尺竿頭放身才可以。問：希望乞求最後一句話。答：化人問幻士，谷響回答泉聲。想要表達我的宗旨，泥做的牛在水上行走。 《佛祖綱目》卷第三十四 卍新續藏第 85 冊 No. 1594 《佛祖綱目》 《佛祖綱目》卷第三十五（致字號） 甲子（宋太祖乾德二年，964年起）戊辰（改開寶）丙子（宋太宗太平興國元年，976年）甲申（改雍熙）戊子（改端拱）庚寅（改淳化）乙未（改至道）戊戌（宋真宗咸平元年，998）
【English Translation】 Disciple asks: Is there no Manjusri (Manjusri, symbol of wisdom)? In reality, there are no two opposing aspects of right and wrong here. Master answers: Since there are no two opposing aspects, is it permissible to adhere to oneness? Master answers: Since right and wrong contradict the main principle, one and two also contradict the perfect teaching. Disciple asks: How should one use the mind to align with this principle? Master answers: When both the realm and wisdom are forgotten, how can one speak of alignment? Disciple asks: If that is the case, then the path of words and thoughts is cut off, and the path of mind and wisdom is also cut off. Master answers: This is also a forced statement, turning with the intentions of others. Although one wishes to hide traces, one has not forgotten them. Disciple asks: How can one forget both form and traces? Master answers: Originally, there were no signs or traces, so how can one speak of forgetting? Disciple asks: I understand. It is like a person drinking water, knowing the warmth or coldness for oneself. At the moment of great enlightenment, one understands it miraculously. Master answers: In my school, there is neither delusion nor enlightenment, neither understanding nor not understanding. Letting go, like you, there is nothing. It is in vain to speak of thousands of things with hardship. This matter cannot be undertaken by those who are not of superior capacity. The former sages said: Searching for one person in all ten directions of the world, there is no one to be a companion. It is also said: There is only one person who inherits the ancestral position, and there is never a second person. If you have not personally arrived, it is in vain to exhaust your mind with thoughts. Even if you say, 'Profound beyond profound, subtle beyond subtle,' these are just words of expedient means, assisting entry from the side. When personally illuminating oneself, looking back, they all become demonic teachings, false and floating minds, with many clever views, unable to achieve perfect enlightenment. Only speaking of traces with form, when literary embellishments arise, it is all clinging to expedient means, deluded by the true path. One must let go from the top of a hundred-foot pole to be able to do it. Disciple asks: I wish to beg for one last word. Master answers: A transformed person asks a phantom, and the echo of the valley answers with the sound of a spring. If you want to express my purpose, a mud cow walks on water. The Buddhist Patriarchs' Outline, Volume 34 Supplement to the Buddhist Canon, New Series, Volume 85, No. 1594, The Buddhist Patriarchs' Outline The Buddhist Patriarchs' Outline, Volume 35 (Section Zhi) Jiazi (Starting from the 2nd year of the QianDe era of Emperor Taizu of the Song Dynasty, 964 AD), Wuchen (Changed to Kaibao), Bingzi (1st year of the Taiping Xingguo era of Emperor Taizong of the Song Dynasty, 976 AD), Jiashen (Changed to Yongxi), Wuzi (Changed to Duangong), Gengyin (Changed to Chunhua), Yiwei (Changed to Zhidao), Wuxu (1st year of the Xianping era of Emperor Zhenzong of the Song Dynasty, 998 AD)
年)甲辰(改元景德)戊申(改大中祥符)丁巳(改天禧)壬戌(改乾興)癸亥(宋仁宗天聖元年止)
壬午。太平興國七年。宋太宗詔立譯法院于東京。如唐故事。以宰輔為譯經潤文使。
(甲子)光祚禪師住智門
光祚。浙江人。入蜀參香林澄遠。受心印。回住隨州智門。上堂。山僧記得。在母胎中。有一則語。今日舉似。大眾諸人。不得作道理商量。還有人商量得么。若商量不得。三十年後。不得錯舉○羲寂。字常照。永嘉胡氏子。母初懷妊。不喜葷血。及產有物蒙其首。若紫帽然出家受具。學止觀于清竦。嘗慨天臺教文屢經兵火。傳者無憑。乃懇德韶曰。智者之教。年祀𥨊遠。率多散落。惟新羅國其本甚備。非和尚慈力。孰能致之。韶聞于吳越王。一日王因覽永嘉集。有同除四住此處為齊若伏無明三藏即劣之語。以問韶。韶曰此是教義。可問羲寂。王召寂問之。寂曰。此出智者妙玄中文。因言。唐末教籍流散海外。今不復存。宋乾德二年。王乃遣使。及赍韶書。往高麗國。繕寫。備足而還。王為寂建寺螺溪。賜號凈光。有興教明師。年方弱冠。聽經會下。常自疑雲。飲光持釋迦丈六之衣。披彌勒百尺之身。正應其量。為衣解長耶。身解短耶。遂往云居問韶。韶曰。座主卻是汝會。明拂袖而
退。韶曰。小兒子吾若答汝。不是當有因果。汝若不是。吾當見之。明回螺溪。口即吐血。寂驚曰。此新戒觸忤菩薩人來。明舉前話。寂曰。汝不會國師意。速去。懺悔。明具威儀詣前。悲泣曰。愿和尚慈悲。許某懺悔。韶曰。如人倒地。因地而起。不曾教汝起倒。明曰。若許懺悔。當終身給侍。韶乃為頌云。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。明自此疾瘳。歸謝寂曰。非師指教。幾喪此生○廬山蓮花峰祥庵主。得旨于奉先深。住庵時。示眾云。若是此事。最是急切。須是明取始得。若是明得時中。免被拘繫。便得隨處安閑。亦不要將心捺伏。須是自然合他古轍去。始得才到學處分劑。便須露布個道理。以為佛法幾時得以地休歇去。上座卻請。與么相委好。又每拈拄杖曰。古人到這裡。為甚麼。不肯住。前後二十年。終無一人答。得臨示寂。乃自代曰。為他途路不得力。復曰。畢竟如何。又以杖橫肩自代曰。楖𣗖橫擔不顧人。直入千峰萬峰去。言畢而逝。
(丙寅)惟善禪師住福昌
惟善。參師寬得悟。住荊南福昌寺。為人敬嚴。秘重法道。初住時。屋廬十餘間。殘僧數輩。善晨香夕燈。升座說法。如臨千眾。十餘年而衲子方集。諸方畏服。
(戊辰)志逢禪師住普門
志逢。依德
【現代漢語翻譯】 現代漢語譯本： 退。韶說：『小兒子，我如果回答你，不是應當有因果嗎？如果你不是，我應當見你。』明回到螺溪，口裡就吐血。寂驚訝地說：『這新受戒的人觸犯了菩薩道人來了。』明提起之前的話。寂說：『你不會國師的意思，快去懺悔。』明整理好威儀到韶面前，悲傷地哭泣說：『愿和尚慈悲，允許我懺悔。』韶說：『如人倒地，因地而起，不曾教你起倒。』明說：『如果允許懺悔，應當終身侍奉。』韶於是作頌說：『佛佛道齊，宛爾高低，釋迦（Sakyamuni，釋迦牟尼佛）彌勒（Maitreya，彌勒菩薩），如印印泥。』明從此病癒，回去感謝寂說：『不是老師指教，幾乎喪了此生。』○廬山蓮花峰祥庵主，從奉先深那裡得到宗旨。住在庵里時，對大眾開示說：『若是這件事，最是急切，必須明瞭取得才行。若是明瞭取得時中，免被拘繫，便得隨處安閑。也不要將心壓制，必須自然契合他古人的軌跡去，才能到達學處的分際。便須揭露公佈個道理，以為佛法幾時得以休歇去。』上座卻請，這樣互相委託好。又每次拿起拄杖說：『古人到這裡，為什麼不肯住？』前後二十年，始終沒有一人回答得上。臨近示寂，於是自己代替回答說：『為他途路不得力。』又說：『畢竟如何？』又以拄杖橫在肩上自己代替回答說：『楖𣗖橫擔不顧人，直入千峰萬峰去。』說完就去世了。
（丙寅年(1146)）惟善禪師住持福昌寺
惟善，參拜師寬而得悟。住持荊南福昌寺。為人敬重嚴肅，珍重佛法。剛開始住持時，屋舍只有十餘間，殘餘僧人數人。惟善早晨燒香晚上點燈，升座說法，如同面對千人大眾。十餘年後衲子才聚集，各方都畏懼佩服。
（戊辰年(1148)）志逢禪師住持普門寺
志逢，依止德。
【English Translation】 English version: Tui. Shao said, 'Little son, if I answer you, shouldn't there be cause and effect? If you are not, I should see you.' Ming returned to Luoxi, and blood immediately came out of his mouth. Ji was surprised and said, 'This newly ordained person has offended a Bodhisattva.' Ming brought up the previous conversation. Ji said, 'You don't understand the National Teacher's meaning, quickly go and repent.' Ming arranged his robes and went before Shao, weeping sadly and saying, 'May the Abbot be compassionate and allow me to repent.' Shao said, 'Like a person falling to the ground, he rises because of the ground; I never taught you to fall and rise.' Ming said, 'If you allow me to repent, I should serve you for life.' Shao then composed a verse saying, 'Buddha Buddha's path is equal, clearly high and low, Sakyamuni (Sakyamuni Buddha), Maitreya (Maitreya Bodhisattva), like a seal stamping mud.' From then on, Ming's illness was cured, and he returned to thank Ji, saying, 'If it weren't for your guidance, I would have almost lost this life.' ○ Abbot Xiang of Lotus Peak in Mount Lu, obtained the essence from Fengxian Shen. When living in the hermitage, he instructed the assembly, saying, 'If it is this matter, it is most urgent, it must be clearly grasped. If it is clearly grasped in time, one will be free from restraint and be at ease everywhere. Also, do not suppress the mind, it must naturally conform to the ancient path to reach the boundary of learning. Then you must reveal and announce the principle, thinking about when the Buddha-dharma can rest.' The senior monk requested, it is good to entrust each other like this. And every time he picked up his staff, he said, 'Why didn't the ancients want to stay here?' For twenty years, no one could answer. Approaching his death, he answered for himself, saying, 'Because the road is not strong enough.' He also said, 'What is it after all?' He also put the staff across his shoulder and answered for himself, saying, 'Carrying the staff across my shoulder, I don't care about people, I go straight into thousands of peaks.' After saying that, he passed away.
(Bingyin Year (1146)) Chan Master Weishen resided at Fuchang Temple
Weishen attained enlightenment by studying with Master Kuan. He resided at Fuchang Temple in Jingnan. He was respected and serious, and cherished the Dharma. When he first resided there, there were only ten or so houses and a few remaining monks. Weishen burned incense in the morning and lit lamps in the evening, ascended the seat and preached the Dharma as if facing thousands of people. After more than ten years, monks gathered, and all sides were in awe and admiration.
(Wuchen Year (1148)) Chan Master Zhifeng resided at Pumen Temple
Zhifeng relied on De.
韶悟旨。吳越王錢弘俶。命住功臣山。署號普覺。開寶初。王復建普門精舍。請揚宗要○義通。字惟遠。姓尹氏。高麗國族。梵相異常。頂有肉髻。眉長五六寸。年二十餘。至中國參德韶契悟。及謁羲寂。頓明一心三觀之旨。久之忽別同學。束裝東歸。假道四明。將登海舶。郡守錢惟治固留而止。開寶元年。漕使顧承徽舍宅為傳教院。請通居之。復賜寺額為寶云。
(庚午)延沼禪師傳法省念
省念。萊州狄氏子。為人簡重。有精識。專修頭陀行。才具戒。遍游叢席。常密誦法華經。眾因目爲念法華。至延沼會中。隨眾作止。無所參扣。然終疑教外有別傳之法。沼每念大仰有讖。臨濟一宗。至風而止。懼當之。熟視座下。堪任法道。無如念者。一日念侍立次。沼乃垂涕告曰不幸臨濟之道。至吾將墜于地矣。唸曰。觀此一眾。豈無人耶。沼曰。聰明者多。見性者少。唸曰。如某者如何。沼曰。吾雖望子之久。猶恐耽著此經。不能放下。唸曰。此亦可事。愿聞其要。沼遂上堂。舉世尊以青蓮目顧視大眾。正當是時。且道說個甚麼。若道不說而說。又是埋沒先聖。語未卒。念便下去。沼歸方丈。侍者曰。念法華因甚不祇對和尚。曰渠會也。次日念與真園頭。同上問訊次。沼問真曰。如何是世尊不說說。真曰。鵓
【現代漢語翻譯】 現代漢語譯本： 韶禪師領悟了佛法宗旨。吳越國王錢弘俶（929年-988年）命令他住在功臣山，並賜予『普覺』的稱號。開寶年間（968年-976年）初年，錢弘俶又修建了普門精舍，邀請揚宗要禪師來主持。 義通禪師，字惟遠，姓尹氏，是高麗國的貴族後裔。他長相不凡，頭頂有肉髻，眉毛長五六寸。二十多歲時，他來到中國參拜德韶禪師，並與他契合領悟。之後又拜見羲寂禪師，頓時明白了『一心三觀』的宗旨。過了很久，他忽然告別同學，收拾行裝準備回國。路過四明時，準備乘船出海，郡守錢惟治堅決挽留了他。開寶元年（968年），漕運使顧承徽捐出自己的住宅作為傳教院，邀請義通禪師居住。後來又賜予寺廟匾額，名為寶云寺。
（庚午年）延沼禪師傳法給省念禪師
省念禪師，是萊州狄氏的兒子。他為人簡樸穩重，有精闢的見識，專心修行頭陀行（佛教的一種苦行方式）。他受具足戒后，遍游各處寺院。經常秘密誦讀《法華經》，因此人們稱他為『念法華』。他來到延沼禪師的禪會中，跟隨大眾一起作息，沒有向延沼禪師請教佛法。但他始終懷疑教義之外還有特別傳授的佛法。延沼禪師一直記得大仰禪師的預言，說臨濟宗到『風』字輩就會停止。他擔心自己就是應驗之人，仔細觀察座下的弟子，認為能夠繼承佛法的人，沒有比得上省念禪師的。有一天，省念禪師侍立在延沼禪師身旁，延沼禪師流著眼淚說：『不幸的是，臨濟宗的道統，到我這裡就要墜落於地了。』省念禪師說：『看這一眾弟子，難道就沒有人了嗎？』延沼禪師說：『聰明的人很多，但見到本性的人很少。』省念禪師說：『像我這樣的人怎麼樣？』延沼禪師說：『我雖然期望你很久了，但還是擔心你沉迷於《法華經》，不能放下。』省念禪師說：『這也是可以做到的，希望聽您講其中的要義。』於是延沼禪師上堂說法，舉出世尊用青蓮花般的眼睛顧視大眾的典故，問道：『正當這個時候，且說說了些什麼？如果說是沒有說而說，又是埋沒了先聖。』話還沒說完，省念禪師就下去了。延沼禪師回到方丈，侍者問：『念法華為什麼不回答和尚？』延沼禪師說：『他已經領會了。』第二天，省念禪師和真園頭一同前去問訊，延沼禪師問真園頭：『如何是世尊不說說？』真園頭說：『鵓』
【English Translation】 English version: Zen Master Shao Wu comprehended the essence of Buddhism. King Qian Hongchu (929-988) of the Wuyue Kingdom ordered him to reside on Mount Gongchen and bestowed upon him the title 'Pu Jue' (Universal Enlightenment). In the early years of the Kaibao era (968-976), Qian Hongchu also built the Pumen Vihara and invited Zen Master Yang Zongyao to preside over it. Zen Master Yitong, styled Weiyuan, with the surname Yin, was a descendant of the royal family of Goryeo (Korea). He had an extraordinary appearance, with a fleshy protuberance on the crown of his head and eyebrows five or six inches long. In his twenties, he came to China to pay homage to Zen Master Deshao and found accord with him. Later, he visited Zen Master Xiji and suddenly understood the principle of 'One Mind, Three Contemplations'. After a long time, he suddenly bid farewell to his fellow students, packed his bags, and prepared to return home. Passing through Siming, he intended to board a ship to cross the sea, but Prefect Qian Weizhi firmly persuaded him to stay. In the first year of the Kaibao era (968), Transport Commissioner Gu Chenghui donated his residence as a preaching institute and invited Zen Master Yitong to reside there. Later, the temple was granted a plaque and named Baoyun Temple (Precious Cloud Temple).
(Gengwu Year) Zen Master Yanzhao transmits the Dharma to Zen Master Sheng Nian
Zen Master Sheng Nian was the son of the Di family of Laizhou. He was simple and steady, with keen insight, and devoted himself to practicing the dhuta (ascetic practices in Buddhism). After receiving the complete precepts, he traveled extensively to various monasteries. He often secretly recited the Lotus Sutra, so people called him 'Nian Fahua' (Lotus Reciter). He came to Zen Master Yanzhao's assembly, followed the masses in their activities, and did not ask Zen Master Yanzhao for Dharma instruction. However, he always suspected that there was a special transmission of Dharma outside of the teachings. Zen Master Yanzhao always remembered Zen Master Dayang's prophecy that the Linji School would stop at the 'Feng' generation. He worried that he was the one to fulfill it, and carefully observed the disciples under his seat, believing that no one was better than Zen Master Sheng Nian to inherit the Dharma. One day, Zen Master Sheng Nian was standing beside Zen Master Yanzhao, and Zen Master Yanzhao said with tears: 'Unfortunately, the lineage of the Linji School will fall to the ground with me.' Zen Master Sheng Nian said: 'Looking at this assembly of disciples, is there really no one?' Zen Master Yanzhao said: 'There are many who are intelligent, but few who see their true nature.' Zen Master Sheng Nian said: 'What about someone like me?' Zen Master Yanzhao said: 'Although I have hoped for you for a long time, I am still worried that you are addicted to the Lotus Sutra and cannot let it go.' Zen Master Sheng Nian said: 'This can also be done. I would like to hear the essence of it.' Then Zen Master Yanzhao ascended the Dharma hall, cited the story of the World Honored One looking at the assembly with eyes like blue lotuses, and asked: 'At this very moment, what is being said? If it is said that it is speaking without speaking, then it is burying the ancient sages.' Before he finished speaking, Zen Master Sheng Nian went down. Zen Master Yanzhao returned to his abbot's room, and the attendant asked: 'Why didn't Nian Fahua answer the abbot?' Zen Master Yanzhao said: 'He has understood.' The next day, Zen Master Sheng Nian and Zhen Yuantou went together to pay their respects, and Zen Master Yanzhao asked Zhen Yuantou: 'What is the World Honored One's speaking without speaking?' Zhen Yuantou said: 'Pigeon'
鳩樹頭鳴。沼曰。汝作許多癡福作么。何不體究言句。又問唸曰。汝作么生。唸曰。動容揚古路。不墮峭然機。沼謂真曰。汝何不看念法華下語。又一日沼升座顧視大眾。念便下去。沼歸方丈。念蒙印可之後。泯跡韜光。人莫知其所以。一日白兆楚至汝州宣化。沼令念往傳語。才相見。提起坐具。便問。展即是。不展即是。楚曰。自家看取。念便喝。楚曰。我曾親近知識來。未嘗輒敢恁么造次。唸曰。草賊大敗。楚曰。來日若見風穴和尚。待一一舉似。唸曰。一任一任不得忘卻。念乃先回舉似沼。沼曰。今日又被你收下一員草賊。唸曰。好手不張名。次日楚才到相見。便舉前話。沼曰。非但昨日今日知贓捉敗。自是念名振諸方(臨濟辭溈山時仰山侍其旁。溈問仰曰。此人他日法道如何。仰曰。此人他日法道大行。吳越遇風即止。溈又問嗣之者何人。仰曰。有即有。只是年代深遠。不欲舉似和尚。溈固問之曰。吾亦欲知。仰曰。經不云乎。將此深心奉塵剎。是則名為報佛恩。是知省念乃仰山後身也)。
(辛未)德韶國師示寂(法眼益法嗣法眼第二世)
德韶。住天臺。法道大振。開寶四年。華頂西峰忽摧。聲震一境。六月有星殞于峰頂。林木皆白。二十八日。韶忽集眾。告別而化。壽八十二。夏六十五○
【現代漢語翻譯】 現代漢語譯本 鳩樹頭鳴。沼（含義未知）曰：『你做這麼多愚癡的福報做什麼？為何不體悟言語的真諦？』又問念（含義未知）曰：『你作何理解？』念（含義未知）曰：『動容揚古路，不墮峭然機。』沼（含義未知）謂真（含義未知）曰：『你為何不看念（含義未知）法華（《妙法蓮華經》的簡稱）的下語？』又一日，沼（含義未知）升座顧視大眾，念（含義未知）便下去。沼（含義未知）歸方丈。念（含義未知）蒙印可之後，泯跡韜光，人莫知其所以。一日，白兆楚（含義未知）至汝州宣化，沼（含義未知）令念（含義未知）往傳語。才相見，提起坐具，便問：『展即是，不展即是？』楚（含義未知）曰：『自家看取。』念（含義未知）便喝。楚（含義未知）曰：『我曾親近知識來，未嘗輒敢恁么造次。』念（含義未知）曰：『草賊大敗。』楚（含義未知）曰：『來日若見風穴和尚（含義未知），待一一舉似。』念（含義未知）曰：『一任一任不得忘卻。』念（含義未知）乃先回舉似沼（含義未知）。沼（含義未知）曰：『今日又被你收下一員草賊。』念（含義未知）曰：『好手不張名。』次日楚（含義未知）才到相見，便舉前話。沼（含義未知）曰：『非但昨日今日知贓捉敗，自是念（含義未知）名振諸方（臨濟（含義未知）辭溈山（含義未知）時仰山（含義未知）侍其旁。溈（含義未知）問仰（含義未知）曰：『此人他日法道如何？』仰（含義未知）曰：『此人他日法道大行，吳越遇風即止。』溈（含義未知）又問嗣之者何人？仰（含義未知）曰：『有即有，只是年代深遠，不欲舉似和尚。』溈（含義未知）固問之曰：『吾亦欲知。』仰（含義未知）曰：『經不云乎？將此深心奉塵剎，是則名為報佛恩。』是知省念（含義未知）乃仰山（含義未知）後身也）。』 （辛未年（含義未知））德韶國師（含義未知）示寂（法眼益（含義未知）法嗣法眼（含義未知）第二世） 德韶（含義未知），住天臺（含義未知），法道大振。開寶四年（971年），華頂西峰（含義未知）忽摧，聲震一境。六月有星殞于峰頂，林木皆白。二十八日，韶（含義未知）忽集眾，告別而化。壽八十二，夏六十五。
【English Translation】 English version The turtledove sings. Zhao (meaning unknown) said: 'Why do you do so much foolish merit? Why not understand the true meaning of words?' He then asked Nian (meaning unknown): 'What is your understanding?' Nian (meaning unknown) said: 'Moving the countenance, he promotes the ancient path, not falling into the perilous machine.' Zhao (meaning unknown) said to Zhen (meaning unknown): 'Why don't you look at Nian's (meaning unknown) words on the Lotus Sutra (short for the 'Sutra of the Lotus Flower of the Wonderful Law')?' One day, Zhao (meaning unknown) ascended the seat and looked at the assembly, and Nian (meaning unknown) went down. Zhao (meaning unknown) returned to his abbot's room. After Nian (meaning unknown) was approved, he concealed his traces and hid his light, and people did not know why. One day, Baizhao Chu (meaning unknown) arrived at Xuanhua in Ruzhou, and Zhao (meaning unknown) ordered Nian (meaning unknown) to go and convey a message. As soon as they met, he raised his sitting cloth and asked: 'Is it spreading or not spreading?' Chu (meaning unknown) said: 'Look for yourself.' Nian (meaning unknown) then shouted. Chu (meaning unknown) said: 'I have been close to knowledgeable people, and I have never dared to be so rash.' Nian (meaning unknown) said: 'The bandit army is defeated.' Chu (meaning unknown) said: 'If I see the monk Fengxue (meaning unknown) tomorrow, I will tell him everything.' Nian (meaning unknown) said: 'By all means, by all means, don't forget.' Nian (meaning unknown) then returned first and told Zhao (meaning unknown). Zhao (meaning unknown) said: 'Today you have captured another bandit.' Nian (meaning unknown) said: 'A good hand does not advertise his name.' The next day, Chu (meaning unknown) arrived and met him, and then mentioned the previous conversation. Zhao (meaning unknown) said: 'Not only yesterday and today did we know the stolen goods and catch the defeat, but Nian's (meaning unknown) name has shaken all directions (When Linji (meaning unknown) bid farewell to Guishan (meaning unknown), Yangshan (meaning unknown) attended him. Gui (meaning unknown) asked Yang (meaning unknown): 'What will this person's Dharma path be like in the future?' Yang (meaning unknown) said: 'This person's Dharma path will be greatly practiced in the future, and it will stop when the wind is encountered in Wu and Yue.' Gui (meaning unknown) then asked who would succeed him? Yang (meaning unknown) said: 'There is, but the era is far away, and I don't want to tell the monk.' Gui (meaning unknown) insisted on asking: 'I also want to know.' Yang (meaning unknown) said: 'Doesn't the sutra say? Dedicating this deep heart to the dust, this is called repaying the Buddha's grace.' It is known that Sheng Nian (meaning unknown) is the reincarnation of Yangshan (meaning unknown)).' (In the year Xinwei (meaning unknown)), National Teacher Deshao (meaning unknown) passed away (Fayan Yi (meaning unknown) was the Dharma successor of the second generation of Fayan (meaning unknown)) Deshao (meaning unknown) lived in Tiantai (meaning unknown), and the Dharma path greatly flourished. In the fourth year of Kaibao (971 AD), the West Peak of Huading (meaning unknown) suddenly collapsed, and the sound shook the entire territory. In June, a star fell on the top of the peak, and the trees were all white. On the twenty-eighth day, Shao (meaning unknown) suddenly gathered the crowd, bid farewell, and passed away. He lived to be eighty-two years old, and spent sixty-five summers.
洪壽。初參德韶。一日同韶普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。韶印可之。后住杭州興教寺。丞相王隨為御史中丞。出鎮錢塘。一日往候壽。至湖上。去騶從。獨步登𥨊室。壽方負暄。擁毳自若。忽見之。問曰。官人何姓。曰隨姓。王即下拜。壽推蒲團。席地與坐。語笑終日而去。門人讓曰。彼王臣來。柰何不為禮。此一眾所繫。非細事也。他日隨復來。寺眾橫撞大鐘。萬指出迎。而壽前趨立於松下。隨望見。遽出輿。握其手曰。何不如前日相見。而遽為此禮數耶。壽顧左右。且行且言曰。中丞即得。柰知事嗔何。隨益重之。隨字子正。河南人。居嘗慕裴休之為人。參省念。得言外之旨。自見洪壽履踐益深。竟明大法。臨終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪○遇安。師事德韶。閱首楞嚴經。到知見立知即無明本知見無見斯即涅槃。安乃破句讀曰。知見立 知即無明本 知見無 見斯即涅槃。於此有省。有人語安曰。破句了也。安曰。此是我悟處。畢生不易時。謂之安楞嚴。后住溫州瑞鹿寺上方。
(壬申)道詮禪師住九峰
道詮。安福劉氏子。剃染受具。聞長沙慧輪道價。思一見之時。馬氏竊據荊楚。詮年二十餘。結友冒險造焉
【現代漢語翻譯】 現代漢語譯本 洪壽禪師，最初參訪德韶禪師。一天，與德韶禪師一同普請勞動時，聽到柴薪墜落的聲音有所領悟，作偈說：『撲落並非其他物，縱橫也不是塵埃。山河以及大地，完全顯露法王身。』德韶禪師認可了他的見解。後來住在杭州興教寺。丞相王隨當時擔任御史中丞，出鎮錢塘。一天，前往拜訪洪壽禪師，到了湖上，屏退隨從，獨自步行登上禪室。洪壽禪師正揹著太陽取暖，披著粗布衣神態自若。忽然見到王隨，問道：『官人貴姓？』王隨回答說：『姓隨。』王隨隨即下拜。洪壽禪師推開蒲團，在地上與他相對而坐，談笑終日後王隨離去。門人責備洪壽禪師說：『他是王臣前來，為何不以禮相待？這關係到整個寺院，不是小事啊。』之後，王隨再次前來，寺中僧眾敲響大鐘，萬人出來迎接。而洪壽禪師卻走到前面，站在松樹下。王隨望見，急忙下車，握著洪壽禪師的手說：『為何不如前日相見，而要如此講究禮數呢？』洪壽禪師顧左右而言他，邊走邊說：『中丞您是明白了，奈何知事僧要責怪啊。』王隨更加敬重他。王隨，字子正，河南人。平時仰慕裴休的為人，參訪省念禪師，領會了言語之外的旨意。自從見到洪壽禪師后，修行更加精進，最終明白大法。臨終時寫下偈語說：『畫堂燈已滅，彈指向誰說？去住本尋常，春風掃殘雪。』 遇安禪師，師事德韶禪師。閱讀《首楞嚴經》，讀到『知見立知即無明本，知見無見斯即涅槃』時，遇安禪師於是斷句為：『知見立，知即無明本，知見無，見斯即涅槃。』因此有所領悟。有人對遇安禪師說：『你斷句了。』遇安禪師說：『這是我開悟的地方，終生不會改變。』人們稱他為『安楞嚴』。後來住在溫州瑞鹿寺上方。 （壬申(1032)）道詮禪師住持九峰。 道詮禪師，安福劉氏之子。剃度受戒后，聽聞長沙慧輪禪師的道風，想要一見。當時馬氏竊據荊楚，道詮禪師年二十餘歲，結伴冒險前往。
【English Translation】 English version Zen Master Hongshou initially visited Zen Master Deshao. One day, while working with Deshao on a communal labor task, he was enlightened by the sound of falling firewood. He composed a verse saying: 'Falling is not another thing, horizontal and vertical are not dust. Mountains, rivers, and the great earth, fully reveal the Dharma King's body.' Deshao approved of his understanding. Later, he resided at Xingjiao Temple in Hangzhou. Prime Minister Wang Sui, then serving as the Imperial Censor, was stationed in Qiantang. One day, he went to visit Hongshou. Arriving at the lake, he dismissed his entourage and walked alone to the meditation room. Hongshou was basking in the sun, wearing a coarse robe and appearing at ease. Suddenly seeing Wang Sui, he asked: 'What is the official's surname?' Wang Sui replied: 'My surname is Sui.' Wang Sui immediately bowed. Hongshou pushed aside the cattail cushion and sat on the ground with him, talking and laughing all day before Wang Sui departed. His disciples reproached Hongshou, saying: 'He is a royal minister coming here, why did you not treat him with proper etiquette? This concerns the entire monastery, it is not a trivial matter.' Later, Wang Sui came again, and the monks in the temple rang the great bell, with thousands coming out to greet him. However, Hongshou went ahead and stood under a pine tree. Wang Sui saw him, hurriedly got out of his carriage, and grasped his hand, saying: 'Why is it not like our meeting the other day, but instead so much attention to ceremony?' Hongshou looked around and spoke evasively, saying as he walked: 'The Prime Minister understands, but what about the disciplinary monk's complaints?' Wang Sui respected him even more. Wang Sui, styled Zizheng, was from Henan. He admired Pei Xiu's character and visited Zen Master Xingnian, understanding the meaning beyond words. Since meeting Hongshou, his practice became more diligent, and he finally understood the Great Dharma. On his deathbed, he wrote a verse saying: 'The lamp in the painted hall is extinguished, to whom shall I snap my fingers? Going and staying are ordinary, the spring breeze sweeps away the remaining snow.' Zen Master Yuan, served Zen Master Deshao. Reading the Shurangama Sutra, when he reached 'Knowing based on knowing is the root of ignorance; knowing without knowing is Nirvana,' Yuan punctuated it as: 'Knowing based on knowing; knowing is the root of ignorance; knowing without; seeing is Nirvana.' He thus had an enlightenment. Someone said to Yuan: 'You have punctuated it.' Yuan said: 'This is where I am enlightened, and I will not change it in my lifetime.' People called him 'Yuan Shurangama.' Later, he resided above Ruilu Temple in Wenzhou. (Renshen year (1032)) Zen Master Daoquan resided at Jiufeng. Zen Master Daoquan, son of the Liu family of Anfu. After being tonsured and ordained, he heard of the virtuous reputation of Zen Master Huilun of Changsha and desired to meet him. At that time, the Ma family had seized Jingchu. Daoquan, in his early twenties, formed a group and ventured there.
。會馬氏滅王逵。代領其事。逵見詮輩。疑為諜者。捕縛欲投江中。詮怡然無怖。逵異之。以問輪曰。此道人視死。如見鼻端。何種人乃能爾耶。曰彼蓋為法忘軀之人。聞老僧虛名。故來抉擇耳。逵釋之。詮傲然而去。依輪于延壽十年。輪歿。詮還廬山。開寶五年。住九峰。僧問。承聞和尚。親見延壽來是否。曰山前麥熟也未。問九峰山中還有佛法也無。曰有。曰如何是九峰山中佛法。曰石頭大底大。小底小。
(癸酉)風穴延沼禪師示寂(南院颙法嗣臨濟第四世)
延沼。住風穴。大唱臨濟之道。於時莫有善其機者。開寶六年八月旦日。登座說偈曰。道在乘時須濟物。遠方來慕自騰騰。他年有叟情相似。日日香菸夜夜燈。至十五日。跏趺而化。前一日手書別檀越。壽七十八。夏五十九○真園頭。初參延沼。沼嘗問曰。會昌沙汰時。護法善神向什麼處去。真曰。常在阛阓中。要且無人見。沼曰。你徹也。后住廣慧。
(甲戌)永安禪師入寂(天臺韶法嗣法眼第三世)
永安。得法德韶。住杭州報恩。開寶七年。告眾言別。時有僧問。昔日如來正法眼。迦葉親傳。未審和尚玄風。百年後如何體會。曰汝甚處見迦葉來。曰恁么則信受奉行。不忘斯旨去也。曰佛法不是這個道理。言訖跏趺而寂。阇
【現代漢語翻譯】 現代漢語譯本：會稽馬氏消滅了王逵（人名），代替他領管其事。王逵見到釋詮等人，懷疑他們是間諜，便把他們抓起來要投入江中。釋詮神態安詳，沒有絲毫畏懼。王逵對此感到奇怪，問釋輪說：『這位道人視死如歸，就像看到自己的鼻尖一樣，是什麼樣的人才能做到這樣呢？』釋輪說：『他們大概是為求法而忘卻自身的人。聽聞老僧我有些虛名，所以來辨明抉擇罷了。』王逵便釋放了釋詮。釋詮傲然離去，在延壽（人名）處依止了十年。延壽去世后，釋詮回到廬山。開寶五年（972年），住在九峰。有僧人問：『聽說和尚您親自見過延壽，是這樣嗎？』釋詮說：『山前的麥子熟了嗎？』又問：『九峰山中還有佛法嗎？』釋詮說：『有。』問：『什麼是九峰山中的佛法？』釋詮說：『石頭大的大，小的小。』 風穴延沼禪師圓寂（南院颙的法嗣，臨濟宗第四世）。 延沼，住在風穴，大力弘揚臨濟宗的禪法。當時沒有人能善於理解他的機鋒。開寶六年（973年）八月初一，延沼登座說法偈語說：『道在應時，須要濟度萬物，遠方來仰慕的人自然絡繹不絕。他年有老叟情懷相似，日日香菸，夜夜明燈。』到十五日，延沼結跏趺坐而逝。前一天，他親手寫信告別施主。享年七十八歲，僧臘五十九年。真園頭，最初參拜延沼。延沼曾問他：『會昌沙汰（會昌滅佛）時，護法善神到什麼地方去了？』真園頭回答說：『常在街市之中，只是沒有人能看見。』延沼說：『你徹悟了。』後來真園頭住在廣慧。 永安禪師入寂（天臺德韶的法嗣，法眼宗第三世）。 永安，從德韶處得法，住在杭州報恩寺。開寶七年（974年），他告訴眾人要告別。當時有僧人問：『昔日如來正法眼，由迦葉親自傳授，不知和尚您的玄妙禪風，百年之後如何體會？』永安說：『你從哪裡見到迦葉來的？』僧人說：『既然這樣，就信受奉行，不忘記您的旨意了。』永安說：『佛法不是這個道理。』說完便結跏趺坐而逝。阇（梵語，意為『火葬』）
【English Translation】 English version: Ma of Kuaiji extinguished Wang Kui (a personal name) and took over his affairs. When Wang Kui saw Shi Quan and others, he suspected them of being spies and had them arrested and thrown into the river. Shi Quan remained calm and unafraid. Wang Kui found this strange and asked Shi Lun, 'This Daoist treats death as if it were right before his eyes. What kind of person can do this?' Shi Lun said, 'They are probably people who forget themselves for the sake of seeking the Dharma. They have heard of my, this old monk's, empty reputation, so they have come to discern and decide.' Wang Kui then released Shi Quan. Shi Quan left proudly and stayed with Yanshou (a personal name) for ten years. After Yanshou passed away, Shi Quan returned to Mount Lu. In the fifth year of Kaibao (972 AD), he resided at Jiufeng. A monk asked, 'I have heard that you, the venerable monk, personally met Yanshou, is that so?' Shi Quan said, 'Is the wheat in front of the mountain ripe yet?' He also asked, 'Is there still Buddhism in Jiufeng Mountain?' Shi Quan said, 'Yes.' He asked, 'What is the Buddhism in Jiufeng Mountain?' Shi Quan said, 'The big stones are big, and the small stones are small.' Chan Master Fengxue Yanzhao passed away (a Dharma successor of Nanyuan Yong, the fourth generation of the Linji school). Yanzhao resided at Fengxue and vigorously promoted the Chan teachings of the Linji school. At that time, no one was good at understanding his sharp wit. On the first day of the eighth month of the sixth year of Kaibao (973 AD), Yanzhao ascended the seat and spoke a verse, saying: 'The Dao is in season, one must save all beings, those who come from afar to admire will naturally come in droves. In later years, there will be an old man with similar feelings, incense smoke day and night, and lamps every night.' On the fifteenth day, Yanzhao sat in full lotus posture and passed away. The day before, he personally wrote a letter to bid farewell to the benefactors. He lived to be seventy-eight years old, with fifty-nine years as a monk. Zhen Yuantou, initially visited Yanzhao. Yanzhao once asked him, 'During the Huichang Persecution (the Buddhist persecution during the Huichang era), where did the Dharma-protecting deities go?' Zhen Yuantou replied, 'They are always in the marketplace, but no one can see them.' Yanzhao said, 'You have thoroughly understood.' Later, Zhen Yuantou resided at Guanghui. Chan Master Yong'an entered Nirvana (a Dharma successor of Tiantai Deshao, the third generation of the Fayan school). Yong'an, obtained the Dharma from Deshao, and resided at Bao'en Temple in Hangzhou. In the seventh year of Kaibao (974 AD), he told the assembly that he was going to bid farewell. At that time, a monk asked, 'In the past, the Tathagata's Eye of the True Dharma was personally transmitted by Kashyapa. I wonder how your profound Chan style, venerable monk, will be understood a hundred years from now?' Yong'an said, 'Where did you see Kashyapa coming from?' The monk said, 'In that case, I will accept and uphold it, and not forget your intention.' Yong'an said, 'The Buddha-dharma is not this principle.' After saying this, he sat in full lotus posture and passed away. Jha (Sanskrit, meaning 'cremation')
維舌根。不壞柔軟。如紅蓮花。
○省念禪師開法首山
省念。自受風穴大法。學者望風而靡。開法汝州首山。為第一世。入院上堂云。佛法付與國王大臣。有力檀越令其不斷絕。燈燈相續。至於今日。大眾且道。續個甚麼。良久云。須是迦葉師兄始得。僧問。如何是佛。曰新婦騎驢阿家牽。曰未審此語甚麼句中收。曰三玄收不得。四句豈能該。曰此意如何。曰天長地久。日月齊明。又僧問。新婦騎驢阿家牽意旨如何。曰百歲翁翁失卻父。曰百歲翁翁豈有父耶。曰汝會也。又曰。此是獨坐無尊卑。從上無一法與人。夜有僧入室。唸曰誰。僧不對。唸曰。識得汝也。僧笑。唸曰。更莫是別人么。因作偈曰。輕輕踏地恐人知。語笑分明更莫疑。智者只今猛提取。莫待天明失卻雞。
(乙亥)永明延壽禪師示生凈土(天臺韶法嗣法眼第三世)
延壽。住永明十五年。弟子一千七百人。嘗與眾授菩薩戒。施鬼神食。放諸生類。六時散花。日課一百八事。學者咨問。壁立萬仞。指心為宗。以悟為則。至暮則往別峰。行道唸佛。寒暑不輟。自為難繼。不欲強他。然密從之者。嘗百數人。宵清月朗空中。時聞螺貝天樂之聲。王每嘆曰。自古來西方者。未有若是之切至也。特為建香嚴殿。以成其志。開寶八年
【現代漢語翻譯】 現代漢語譯本：維舌根（舌頭）。不壞柔軟，如紅蓮花。
○省念禪師開法首山
省念禪師，自從接受風穴禪師的大法后，學人望風而靡。在汝州首山開法，為第一世住持。入院上堂時說：『佛法付與國王大臣，有力檀越，令其不斷絕，燈燈相續，至於今日。』大眾且道，續個甚麼？良久云：『須是迦葉師兄始得。』僧人問：『如何是佛？』禪師說：『新婦騎驢阿家牽。』僧人說：『未審此語甚麼句中收？』禪師說：『三玄收不得，四句豈能該。』僧人說：『此意如何？』禪師說：『天長地久，日月齊明。』又有僧人問：『新婦騎驢阿家牽意旨如何？』禪師說：『百歲翁翁失卻父。』僧人說：『百歲翁翁豈有父耶？』禪師說：『汝會也。』又說：『此是獨坐無尊卑，從上無一法與人。』夜裡有僧人入室，省念禪師問：『誰？』僧人不對。省念禪師說：『識得汝也。』僧人笑。省念禪師說：『更莫是別人么？』因此作偈說：『輕輕踏地恐人知，語笑分明更莫疑，智者只今猛提取，莫待天明失卻雞。』
（乙亥）永明延壽禪師示生凈土（天臺韶法嗣法眼第三世）
延壽禪師，住在永明寺十五年，弟子一千七百人。曾經與大眾授菩薩戒，施食鬼神，放生各類動物，六時散花，每日功課一百零八件事。學人諮詢問題，禪師回答壁立萬仞，指心為宗，以悟為則。到晚上就前往別峰，行道唸佛，寒暑不輟。自己覺得難以效仿，不願強求他人，然而暗中跟隨他的人，常常有百餘人。在清朗的月夜空中，時常聽到螺貝天樂的聲音。吳越王錢俶常常嘆息說：『自古以來求生西方凈土的人，沒有像延壽禪師這樣懇切至誠的。』特地為他建造香嚴殿，以成全他的志向。開寶八年（975年）
【English Translation】 English version: The root of the tongue of the Tathagata. It is imperishable and soft, like a red lotus flower.
○ Chan Master Xingnian Opens the Dharma at Mount Shou
Chan Master Xingnian, since receiving the great Dharma from Chan Master Fengxue, scholars were drawn to him like the wind. He opened the Dharma at Mount Shou in Ruzhou, becoming the first abbot there. Upon entering the monastery, he ascended the Dharma hall and said: 'The Buddha-dharma is entrusted to kings, ministers, and powerful benefactors, so that it may not be cut off, and the lamps may be passed on from one to another, until this very day.' Monks, what is being passed on? After a long pause, he said: 'It must be Elder Kashyapa who can do it.' A monk asked: 'What is Buddha?' The Chan Master said: 'The bride rides the donkey, the father-in-law leads it.' The monk said: 'I don't know which category this saying falls into?' The Chan Master said: 'The Three Mysteries cannot contain it, how can the Four Phrases encompass it?' The monk said: 'What is the meaning of this?' The Chan Master said: 'Heaven and earth are long-lasting, the sun and moon shine together.' Another monk asked: 'What is the meaning of 'The bride rides the donkey, the father-in-law leads it'?' The Chan Master said: 'A hundred-year-old man has lost his father.' The monk said: 'How can a hundred-year-old man have a father?' The Chan Master said: 'You understand.' He also said: 'This is sitting alone without rank, from above there is not a single Dharma to give to others.' At night, a monk entered the room, and Chan Master Xingnian asked: 'Who?' The monk did not answer. Chan Master Xingnian said: 'I recognize you.' The monk laughed. Chan Master Xingnian said: 'Could it be someone else?' Therefore, he composed a verse saying: 'Treading lightly on the ground, fearing people will know, speech and laughter are clear, do not doubt any further, the wise should seize it now, do not wait for dawn to lose the chicken.'
(Yi-Hai Year) Chan Master Yongming Yanshou Manifests Birth in the Pure Land (Successor of Tiantai Shao, Third Generation of the Fayan School)
Chan Master Yanshou lived at Yongming Monastery for fifteen years, with seventeen hundred disciples. He once conferred the Bodhisattva precepts on the assembly, offered food to ghosts and spirits, released various living beings, scattered flowers at the six periods of the day, and performed one hundred and eight daily practices. When students consulted him with questions, the Chan Master's answers were like a towering cliff, pointing to the mind as the principle, and enlightenment as the standard. In the evening, he would go to another peak to practice the Way and recite the Buddha's name, without ceasing in cold or heat. He himself found it difficult to follow, and did not want to force others, but there were often over a hundred people who secretly followed him. In the clear moonlight night sky, the sounds of conch shells and heavenly music were often heard. King Qian Chu of Wuyue often sighed and said: 'Since ancient times, there has never been anyone who sought rebirth in the Western Pure Land as earnestly and sincerely as Chan Master Yanshou.' He specially built the Xiangyan Hall for him to fulfill his aspirations. In the eighth year of the Kaibao era (975 AD).
二月二十六日。晨興焚香。告眾。趺坐而化。壽七十二。臘四十二。茶毗舍利。週身如鱗。壽以賢首慈恩天臺三宗互相冰炭不達大全。館其徒之精法義者于兩閣。博閱群籍。更相質難。壽以心宗之。衡準平之。又集大乘經論六十部西天此土聖賢之言三百家。證成惟心之旨。為書一百卷。目曰宗鏡錄。又著萬善同歸集等。並行於世。
(丁丑)竟欽禪師入寂(雲門偃法嗣雲門第二世)
竟欽。住雙峰。太平興國二年三月。謂門弟子曰。汝可砌個卵塔。五月二十三日工畢。欽曰。後日子時行矣。及期侍者報三更。欽即索香焚之。合掌而化○緣德。住廬山圓通。宋遣使問罪。江南九江守胡則。據城不降。大將軍曹翰部曲。渡江入寺。禪者驚走。德宴坐如平日。翰至。不起。怒呵曰。長老不聞殺人不眨眼將軍乎。德熟視曰。汝安知有不懼生死和尚耶。翰因警悚。嘉嘆問曰。禪者何為而散。德曰。擊鼓自集。翰遣裨將擊之。禪無至者。翰曰。不至何也。德曰。公有殺心。故爾。因自起擊鼓。禪者乃集。翰再拜。問決勝之䇿。德曰。非禪者所知也。丁丑十月日。德升座曰。脫離世緣。乃在今日。以衲衣並所著木屐。留付山中。使門人累青石為塔。曰他日塔作紅色。吾再來也。泊然而化。壽八十。夏六十三。謚曰道濟。
【現代漢語翻譯】 現代漢語譯本： 二月二十六日。早晨起來焚香。告訴眾人。結跏趺坐而圓寂。享年七十二歲，僧臘四十二年。火化后得到舍利，遍佈全身如魚鱗。壽禪師因為賢首宗（華嚴宗）、慈恩宗（唯識宗）、天臺宗三宗之間互相排斥，不能融會貫通而感到遺憾。於是讓他的弟子中精通佛法義理的人住在兩閣，廣泛閱讀各種經書，互相辯論質疑。壽禪師以心宗（禪宗）為宗旨，用它來衡量評判。又收集了大乘經論六十部，以及西天（印度）和此土（中國）聖賢的言論三百家，來證明唯心之旨，寫完成的書一百卷，名為《宗鏡錄》。又著有《萬善同歸集》等，在世間流傳。
（丁丑年(977)）竟欽禪師圓寂（雲門宗楊岐派，雲門文偃禪師的第二代弟子）
竟欽禪師，住在雙峰山。太平興國二年（977）三月，對門下弟子說：『你們可以砌一個卵形的塔。』五月二十三日完工。竟欽禪師說：『後天子時我就要走了。』到了那天，侍者報告說是三更時分，竟欽禪師就拿來香焚燒，合掌而圓寂。○緣德禪師，住在廬山圓通寺。宋朝派使者來問罪，江南九江守將胡則，據城不投降。大將軍曹翰的部隊，渡江進入寺廟，禪僧們驚慌逃走。緣德禪師安然端坐如平日。曹翰來到，緣德禪師不起身。曹翰憤怒地呵斥道：『長老沒聽說過殺人不眨眼的將軍嗎？』緣德禪師仔細地看著他說：『你又怎麼知道有不怕生死的和尚呢？』曹翰因此感到警惕和敬畏，讚歎並問道：『禪僧們為什麼都跑散了？』緣德禪師說：『擊鼓他們自然會聚集。』曹翰派副將擊鼓，禪僧沒有來的。曹翰說：『為什麼不來呢？』緣德禪師說：『你有殺心，所以他們不來。』於是自己起身擊鼓，禪僧們就聚集了。曹翰再次拜謝，詢問決勝的策略。緣德禪師說：『這不是禪僧所能知道的。』丁丑年（977）十月某日，緣德禪師升座說：『脫離世俗的因緣，就在今天。』把袈裟和所穿的木屐，留在山中，讓門人堆砌青石為塔，說：『他日塔變成紅色，我就再來。』說完安然圓寂。享年八十歲，僧臘六十三年。謚號為道濟。
【English Translation】 English version: February 26th. In the morning, he burned incense and informed the assembly. He sat in the lotus position and passed away. He lived to the age of seventy-two, with forty-two years as a monk. After cremation, his relics were found all over his body, like scales. Master Shou regretted that the Xianshou (Huayan), Ci'en (Weishi), and Tiantai schools were mutually exclusive and could not be fully integrated. Therefore, he housed those of his disciples who were proficient in Buddhist doctrines in two pavilions, extensively reading various scriptures and debating each other. Master Shou took the Mind School (Chan) as his principle and used it to measure and judge. He also collected sixty Mahayana sutras and treatises, as well as the words of three hundred sages from Western Heaven (India) and this land (China), to prove the doctrine of Mind-Only, writing a hundred-volume book called 'Zong Jing Lu' (Record of the Source Mirror). He also wrote 'Wan Shan Tong Gui Ji' (Collection of Myriad Good Deeds Returning to the Same Source), which circulated in the world.
(Dingchou year (977)) Chan Master Jingqin passed away (Yangqi lineage of the Yunmen School, second-generation disciple of Chan Master Yunmen Wenyan)
Chan Master Jingqin lived in Shuangfeng Mountain. In the third month of the second year of the Taiping Xingguo era (977), he said to his disciples: 'You can build an egg-shaped pagoda.' It was completed on the twenty-third day of the fifth month. Chan Master Jingqin said: 'I will depart at the hour of Zi (11 PM-1 AM) the day after tomorrow.' When the time came, the attendant reported that it was the third watch (midnight), Chan Master Jingqin then took incense and burned it, put his palms together and passed away. ○ Chan Master Yuande lived in Yuantong Temple on Mount Lu. The Song Dynasty sent an envoy to question him, and Hu Ze, the defender of Jiujiang in Jiangnan, refused to surrender the city. General Cao Han's troops crossed the river and entered the temple, and the Chan monks fled in panic. Chan Master Yuande sat peacefully as usual. Cao Han arrived, and Chan Master Yuande did not rise. Cao Han angrily scolded: 'Has the Elder not heard of the general who kills people without blinking an eye?' Chan Master Yuande looked at him carefully and said: 'How do you know that there is a monk who is not afraid of life and death?' Cao Han was therefore alarmed and respectful, praising and asking: 'Why have the Chan monks all scattered?' Chan Master Yuande said: 'They will naturally gather if the drum is beaten.' Cao Han sent a lieutenant to beat the drum, but no Chan monks came. Cao Han said: 'Why don't they come?' Chan Master Yuande said: 'You have a murderous intent, so they don't come.' So he got up and beat the drum himself, and the Chan monks gathered. Cao Han bowed again and asked for a strategy to win. Chan Master Yuande said: 'This is not something that a Chan monk can know.' On a certain day in the tenth month of the Dingchou year (977), Chan Master Yuande ascended the seat and said: 'To break away from worldly ties is today.' He left his kasaya and wooden clogs in the mountain, and had his disciples build a pagoda of bluestone, saying: 'When the pagoda turns red in the future, I will come again.' After speaking, he passed away peacefully. He lived to the age of eighty, with sixty-three years as a monk. His posthumous title was Daoji.
(戊寅)道齊禪師住云居
道齊。南昌金氏子。經行燕坐。以未明己事為憂。持一缽遍歷叢林。時泰欽住上藍。齊往依之。欽使主經藏。一日謂齊曰。有人問我西來意。答他曰。不東不西。藏主作么生會。曰不東不西。曰與么會又爭得。曰道齊祇恁么。未審和尚尊意如何。曰他家自有兒孫在。齊於是頓明厥旨。頌曰。接物利生絕妙外。生終是不肖他家。自有兒孫將來用。得恰好出世大愚。后遷云居。謂門弟子曰。達磨言。此方經惟楞伽。可以印心。吾讀此經偈曰。諸法無法體。而說惟是心。不見於自心。而起于分別。可謂大慈悲父。如實極談。我輩自不領受。揹負恩德。如恒河沙。或問曰。然則見自心。遂斷分別乎。曰非然也。譬如調馬。馬自見其影而不驚。何以故以自知其影。從自身出。故吾以是知。必斷分別。亦舍心相也。祇今目前如實而觀。不見纖毫祖師。曰若見現在。過去未來亦應見。若不見過去。未來現在亦不應見。此語分明。人自迷昧○知禮。字約言。四明金氏子。初父母未有嗣。禱于佛。夢神僧攜童子遺之曰。此佛子羅睺羅也。遂有娠。出家具戒。學于寶云悟臺教。
(辛未)自嚴尊者住黃石巖
自嚴。同安鄭氏子。遊方謁云豁。依止五年。密受心法。辭豁。渡懷仁江。江
【現代漢語翻譯】 現代漢語譯本 （戊寅年）（1338年）道齊禪師住持云居山。
道齊，南昌金氏之子。他日夜行走禪坐，以未能明白自身大事為憂慮。持一隻缽，遍游各大叢林。當時泰欽禪師住持上藍寺，道齊前去依止他。泰欽讓他主管經藏。一天，泰欽對道齊說：『有人問我達摩祖師西來之意（Bodhidharma's intention in coming from the West），我回答他說：『不東不西。』你如何理解？』道齊說：『不東不西。』泰欽說：『這樣理解又怎能行？』道齊說：『道齊只能這樣理解，不知和尚您的意思如何？』泰欽說：『他家自有兒孫在。』道齊於是頓悟其中的旨意。他作頌說：『接物利生，絕妙之外，生終是不肖他家。自有兒孫將來用，得恰好出世大愚。』後來他遷往云居山。他對門下弟子說：『達摩（Bodhidharma）說，此地（中國）的經典只有《楞伽經》（Laṅkāvatāra Sūtra）可以印證心性。我讀此經的偈語說：『諸法無法體，而說惟是心。不見於自心，而起于分別。』真可謂大慈悲父，如實地極盡談論。我們自己不領受，揹負恩德，如恒河沙數一般。』有人問他說：『既然如此，那麼見到自心，就能斷除分別嗎？』他說：『不是這樣的。』譬如調馴馬匹，馬自己見到自己的影子而不驚恐，為什麼呢？因為它自己知道那影子是從自身出來的。所以我因此知道，必定要斷除分別，也要捨棄心相。如今就在眼前如實地觀察，不見絲毫祖師的痕跡。』（又有人說）祖師說：『如果能見到現在，過去未來也應該能見到。如果不能見到過去，未來現在也應該不能見到。』這話很分明，是人自己迷惑了。（1338年）知禮，字約言，四明金氏之子。起初他的父母沒有子嗣，向佛祈禱。夢見神僧帶著一個童子送給他們，說：『這是佛子羅睺羅（Rāhula）。』於是他的母親就懷孕了。他出家受具足戒，在寶云寺學習天臺宗的教義。
（辛未年）（1391年）自嚴尊者住持黃石巖。
自嚴，同安鄭氏之子。他四處遊歷參學，拜謁云豁禪師，依止了五年，秘密地接受了心法。他告別云豁禪師，渡過懷仁江。江
【English Translation】 English version (Year Wuyin) (1338) Chan Master Daoqi resided at Yunju Mountain.
Daoqi, a native of Jin from Nanchang, diligently practiced walking meditation and seated meditation, troubled by his failure to understand his own affairs. Carrying a single alms bowl, he traveled to various monasteries. At that time, Chan Master Taiqin resided at Shanglan Temple, and Daoqi went to rely on him. Taiqin assigned him to manage the Sutra Repository. One day, Taiqin said to Daoqi: 'If someone asks me about Bodhidharma's intention in coming from the West, I would answer, 'Neither east nor west.' How do you understand this?' Daoqi replied, 'Neither east nor west.' Taiqin said, 'How can you understand it that way?' Daoqi said, 'That is how Daoqi understands it; I wonder what your intention is, Venerable Master?' Taiqin said, 'His family has its own descendants.' Thereupon, Daoqi suddenly understood the meaning. He composed a verse saying: 'Engaging with beings and benefiting life, beyond the exquisite, life ultimately is an unworthy member of his family. His family has its own descendants to use, perfectly obtaining the worldly foolishness.' Later, he moved to Yunju Mountain. He said to his disciples: 'Bodhidharma said that among the scriptures in this land (China), only the Laṅkāvatāra Sūtra can verify the mind. I read the verse in this scripture: 'All dharmas have no inherent substance, and what is spoken is only the mind. Not seeing one's own mind, one gives rise to discrimination.' Truly, it can be said that the greatly compassionate father has exhaustively discussed the truth. We ourselves do not receive it, bearing the burden of kindness like the sands of the Ganges.' Someone asked him: 'If that is the case, then seeing one's own mind will cut off discrimination?' He said: 'It is not like that.' It is like training horses; the horse sees its own shadow and is not startled. Why? Because it knows that the shadow comes from itself. Therefore, I know that one must cut off discrimination and also abandon the appearance of the mind. Now, observe the present moment as it is, without seeing the slightest trace of the patriarch.' (Someone else said) The patriarch said: 'If one can see the present, one should also be able to see the past and future. If one cannot see the past, one should also not be able to see the future and present.' These words are clear, but people are deluded themselves. (1338) Zhili, styled Yueyan, was a native of Jin from Siming. Initially, his parents had no heir and prayed to the Buddha. They dreamed of a divine monk bringing them a child, saying: 'This is the Buddha's son Rāhula.' Thereupon, his mother became pregnant. He left home, received the full precepts, and studied the teachings of the Tiantai school at Baoyun Temple.
(Year Xinwei) (1391) Venerable Ziyan resided at Huangshi Rock.
Ziyan, a native of Zheng from Tongan, traveled around visiting teachers and paid homage to Chan Master Yunhuo, relying on him for five years and secretly receiving the mind-dharma. He bid farewell to Yunhuo and crossed the Huai Ren River. The river
有蛟。為行人害。嚴說偈誡之。蛟輒去。過黃楊峽。渴欲飲。會溪涸。嚴以杖摘之。而水得。武平黃石巖多蛇虎。嚴至。蛇虎可使。令鄰寺僧死。嚴不知法。當告官。便自焚之。吏追捕。坐庭中問狀。不答。索紙作偈曰。云外野僧死。云外野僧燒。二法無差互。菩提路不遙。字畫險勁。如擘窠大篆。吏大怒以為狂。去僧伽黎。曝日中。既釋。因布帽其首。衣以白服。
(癸未)省念禪師傳法善昭
善昭。太原俞氏子。器識沉邃。於一切文字。不繇師訓。自然通曉。年十四。剃髮受具。杖䇿遊方。所至少留。不喜觀覽。或譏其不韻。昭嘆曰。是何言之陋哉。從上先德行腳。正以聖心未通。驅馳抉擇耳。不緣山水也。歷參老宿。七十一人。皆妙得其家風。然終疑臨濟兒孫別有奇處。最後參省念。一日念升座。昭出問曰。百丈卷席意旨如何。曰龍袖拂開全體現。曰師意如何。曰象王行處絕狐蹤。于言下大悟。拜而起曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。曰正是我放身命處○從顯。受心印於法眼。住觀音院。癸未九月日。謂檀那袁長史曰。老僧三兩日間。歸鄉去。曰和尚年尊。何更思鄉。曰歸鄉圖得好鹽吃。袁不測其言。翼日無疾坐逝。
(乙酉)志逢禪師入寂(天臺韶
【現代漢語翻譯】 現代漢語譯本： 有蛟龍出現，危害過路的行人。嚴禪師用偈語告誡它，蛟龍就離開了。經過黃楊峽時，嚴禪師口渴想喝水，恰逢溪水乾涸。嚴禪師用錫杖點地，水就涌出來了。武平黃石巖有很多蛇虎，嚴禪師到那裡后，能使蛇虎聽從他的指令。鄰寺的僧人死了，嚴禪師不懂得處理的方法，本應該報告官府，但他卻自己焚燒了自己。官吏追捕他，在庭中審問情況，嚴禪師不回答。索要紙筆寫下偈語說：『云外的野僧死了，云外的野僧燒了。兩種做法沒有差別，到達菩提之路並不遙遠。』字跡筆畫險峻剛勁，如同擘窠大篆。官吏大怒，認為他瘋了，脫去他的僧伽黎（僧侶的袈裟），在太陽下曝曬。釋放后，他用布帽遮住頭，穿上白色的衣服。
（癸未年(1043)）省念禪師傳法給善昭
善昭，是太原俞氏的兒子。器宇見識深沉淵博。對於一切文字，不用老師教導，自然通曉。十四歲時，剃髮受具足戒。拄著枴杖遊歷四方，所到之處很少停留，不喜歡觀賞風景。有人譏笑他不風雅，善昭嘆息說：『這是多麼淺陋的說法啊！』從前的先德們遊方，正是因為聖心沒有通達，才奔波勞碌，做出決斷和選擇罷了，不是爲了山水風光啊。他遍參老宿，共七十一人，都巧妙地得到了他們的家風。然而始終懷疑臨濟（臨濟宗）的兒孫另有奇特之處。最後參訪省念禪師。一天，省念禪師升座說法，善昭出來問道：『百丈卷席（百丈禪師捲起坐席）的意旨是什麼？』省念禪師回答說：『龍袖拂開，全體顯現。』善昭問：『禪師您的意思是？』省念禪師回答說：『象王行走的地方，沒有狐貍的軌跡。』善昭在言下大悟，跪拜而起說：『萬古碧潭空界月，再三撈捷始應知。』有人問他說：『你見到了什麼道理，就如此肯定自己？』善昭說：『正是我放身命的地方。』從顯禪師那裡，接受了法眼宗的心印。住在觀音院。癸未年(1043)九月某日，他對檀越（施主）袁長史說：『老僧我三兩天內，就要回鄉去了。』袁長史說：『和尚您年事已高，為何還要思念家鄉？』善昭說：『回鄉是爲了能吃到好鹽。』袁長史不明白他的話。第二天，善昭無疾而終，坐化圓寂。
（乙酉年(1045)）志逢禪師入寂（天臺韶山）
【English Translation】 English version: There was a dragon harming travelers. Zen Master Yan admonished it with a verse, and the dragon left. Passing through Huangyang Gorge, Zen Master Yan was thirsty and wanted to drink, but the stream was dry. Zen Master Yan tapped the ground with his staff, and water gushed out. Huangshi Rock in Wuping had many snakes and tigers. When Zen Master Yan arrived, he could command the snakes and tigers. A monk from a neighboring temple died. Zen Master Yan did not know the proper procedure, which should have been to report to the authorities, but he burned himself instead. The officials pursued him and interrogated him in the courtyard, but Zen Master Yan did not answer. He asked for paper and brush and wrote a verse saying: 'The wild monk outside the clouds died, the wild monk outside the clouds was burned. The two methods are not different, the path to Bodhi is not far.' The strokes of the characters were bold and vigorous, like large seal script. The officials were furious, thinking he was crazy, and took off his Sanghati (monk's robe) and exposed him to the sun. After he was released, he covered his head with a cloth hat and wore white clothes.
(Guiwei year (1043)) Zen Master Xingnian transmitted the Dharma to Shanzhao
Shanzhao was the son of the Yu family of Taiyuan. He had a deep and profound understanding. He naturally understood all texts without being taught by a teacher. At the age of fourteen, he shaved his head and received the full precepts. He traveled around with a staff, staying briefly wherever he went, and did not like to admire the scenery. Some people ridiculed him for being unrefined. Shanzhao sighed and said, 'What a shallow statement! The former virtuous monks traveled around precisely because their sacred minds had not been enlightened, and they were rushing about making decisions and choices, not for the sake of mountains and rivers.' He visited seventy-one old monks, all of whom skillfully obtained their family style. However, he always suspected that the descendants of Linji (Linji school) had something unique. Finally, he visited Zen Master Xingnian. One day, Zen Master Xingnian ascended the seat to preach, and Shanzhao came out and asked: 'What is the meaning of Baizhang rolling up the mat (Zen Master Baizhang rolling up the seat)?' Zen Master Xingnian replied: 'When the dragon's sleeve is brushed open, the whole body appears.' Shanzhao asked: 'What is your meaning, Zen Master?' Zen Master Xingnian replied: 'Where the elephant king walks, there are no traces of foxes.' Shanzhao had a great enlightenment upon hearing these words, knelt down and said: 'The moon in the empty realm of the ancient blue pool, only after repeated attempts to scoop it up can one truly know it.' Someone asked him: 'What principle did you see that made you so sure of yourself?' Shanzhao said: 'It is precisely the place where I give up my life.' He received the mind seal of the Fayan school from Zen Master Congxian. He lived in Guanyin Temple. On a certain day in September of the Guiwei year (1043), he said to the Danapati (patron) Yuan Changshi: 'This old monk will return to his hometown in two or three days.' Yuan Changshi said: 'Venerable Master, you are old, why do you still miss your hometown?' Shanzhao said: 'Returning to my hometown is to get good salt to eat.' Yuan Changshi did not understand his words. The next day, Shanzhao passed away without illness, sitting in meditation and attaining Nirvana.
(Yiyou year (1045)) Zen Master Zhifeng entered Nirvana (Shaoshan, Tiantai)
法嗣法眼第三世)
志逢。住五雲山華嚴院。每出攜大扇乞錢。買肉飼虎。虎每迎之。載以還山。雍熙二年遷寂。
○省念禪師傳法元璉
元璉。泉州陳氏子。初依真覺。日事炊爨。有間誦經。覺問。念甚麼經。曰維摩經。覺曰。經在這裡。維摩在甚處。璉茫然無對。因泣曰。大丈夫被人一問。無詞可措。豈不愧哉。於是歷謁尊宿。五十餘員。不契。遂趨首山參省念。念問。近離甚處。曰漢上。念豎起拳曰。漢上還有這個么。曰這個是甚麼碗鳴聲。唸曰瞎。璉曰。恰是拍一拍。便出。他日又問。學人親到寶山。空手回時如何。曰家家門前火把子。璉當下大悟曰。某甲不疑天下老和尚舌頭也。曰汝會處作么生。與我說來看。璉曰。祇是地上水碙砂也。曰汝會也。璉便禮拜○道詮。住九峰。太平興國九年。移住歸宗。雍熙二年十一月日。中夜跏趺。辭眾而化。
(丙戌)省念禪師傳法歸省
歸省。冀州賈氏子。出家受具。遊方參省念。念一日舉竹篦。問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。省掣得擲地上曰。是甚麼。唸曰瞎。省于言下大悟○晤恩。字修己。常熟路氏子。自幼出家。終日一食。不離衣缽。不蓄財寶。臥必右脅。坐必跏趺。每布薩涕泗不止。遍誨人以西方凈業。及
【現代漢語翻譯】 現代漢語譯本 （法嗣法眼宗第三世）
志逢禪師，住在五雲山華嚴院。每次外出都帶著大扇子乞討錢財，用來買肉喂老虎。老虎每次都迎接他，並載他回山。雍熙二年（985年）圓寂。
○省念禪師傳法給元璉
元璉禪師，是泉州陳氏之子。最初依止真覺禪師，每天負責燒火做飯。空閑時誦經。真覺禪師問：『你念什麼經？』元璉禪師回答：『《維摩經》。』真覺禪師說：『經在這裡，維摩居士在哪裡？』元璉禪師茫然無對。因此哭泣著說：『大丈夫被人一問，無話可說，豈不慚愧！』於是遍訪各處尊宿，拜見了五十多位，都不契合。於是前往首山參拜省念禪師。省念禪師問：『最近從哪裡來？』回答說：『漢上。』省念禪師豎起拳頭說：『漢上還有這個嗎？』回答說：『這是什麼碗鳴聲？』省念禪師說：『瞎！』元璉禪師說：『恰是拍一拍。』便出去了。他日又問：『學人親自到了寶山，空手而回時如何？』回答說：『家家門前火把子。』元璉禪師當下大悟，說：『我不再懷疑天下老和尚的舌頭了。』省念禪師說：『你領會處怎麼樣？說來給我聽聽。』元璉禪師說：『只是地上水碙砂也。』省念禪師說：『你領會了。』元璉禪師便禮拜。○道詮禪師，住在九峰。太平興國九年（984年），移住歸宗。雍熙二年（985年）十一月某日，半夜跏趺而坐，向大眾告別后圓寂。
（丙戌年）省念禪師傳法給歸省
歸省禪師，是冀州賈氏之子。出家受具足戒后，遊方參拜省念禪師。省念禪師一日舉起竹篦，問道：『喚作竹篦即觸，不喚作竹篦即背，喚作甚麼？』歸省禪師奪過竹篦擲在地上說：『是什麼？』省念禪師說：『瞎！』歸省禪師在言下大悟。○悟恩禪師，字修己，是常熟路氏之子。自幼出家，終日只吃一頓飯，不離衣缽，不積蓄財寶，睡覺必定右脅而臥，坐著必定跏趺。每次布薩都涕泗橫流，普遍教誨人們修西方凈土之業。以及
【English Translation】 English version (Successor of the Dharma-eye School, 3rd Generation)
Zhifeng lived in Huayan Monastery on Mount Wuyun. Every time he went out, he carried a large fan to beg for money, which he used to buy meat to feed tigers. The tigers would always greet him and carry him back to the mountain. He passed away in the second year of Yongxi (985 AD).
○ Chan Master Xingnian transmitted the Dharma to Yuanlian
Yuanlian, a native of Quanzhou with the surname Chen, initially relied on Zhenjue. He was occupied daily with cooking. In his spare time, he would recite scriptures. Zhenjue asked, 'What scripture are you reciting?' He replied, 'The Vimalakirti Sutra.' Zhenjue said, 'The scripture is here, where is Vimalakirti?' Yuanlian was at a loss for words. He then wept and said, 'A great man, when asked a question, has no words to answer. How can I not be ashamed!' Thereupon, he visited venerable monks everywhere, more than fifty in all, but found no accord. He then went to Mount Shou to visit Xingnian. Xingnian asked, 'Where have you come from recently?' He replied, 'From Han.' Xingnian raised his fist and said, 'Is there this in Han?' He replied, 'What is this sound of a bowl?' Xingnian said, 'Blind!' Yuanlian said, 'It is just a clap.' And then he went out. Another day, he asked, 'If a student personally arrives at the treasure mountain and returns empty-handed, what is it like?' He replied, 'A torch in front of every house.' Yuanlian had a great enlightenment at that moment and said, 'I no longer doubt the tongues of all the old monks in the world.' Xingnian said, 'How is your understanding? Tell me about it.' Yuanlian said, 'It is just water-worn sand on the ground.' Xingnian said, 'You understand.' Yuanlian then bowed. ○ Daoxuan lived on Nine Peaks. In the ninth year of Taiping Xingguo (984 AD), he moved to Guizong. On a certain day in the eleventh month of the second year of Yongxi (985 AD), in the middle of the night, he sat in full lotus posture, bid farewell to the assembly, and passed away.
(Year Bingxu) Chan Master Xingnian transmitted the Dharma to Guisheng
Guisheng, a native of Ji Prefecture with the surname Jia, after leaving home and receiving the full precepts, traveled to visit Xingnian. One day, Xingnian raised a bamboo whisk and asked, 'To call it a bamboo whisk is to touch, not to call it a bamboo whisk is to turn away. What do you call it?' Guisheng snatched the whisk and threw it on the ground, saying, 'What is it?' Xingnian said, 'Blind!' Guisheng had a great enlightenment upon hearing these words. ○ Wu'en, styled Xiuji, a native of Changshu with the surname Lu, left home at a young age. He ate only one meal a day, never left his robes and bowl, did not accumulate wealth, always slept on his right side, and always sat in full lotus posture. Every time he performed the Uposatha, he would weep uncontrollably, and he universally taught people to cultivate the Pure Land practice of the West. As well as
一乘圓旨。有疑不逗機者。答曰。與作毒鼓之緣耳。乙酉八月朔。夜睹白光自井出。謂門人曰。吾將逝矣。遂絕粒禁言。一心念佛。夢一沙門執金罏焚香。三繞其室。自言灌頂相迎。夢覺而門人至。猶聞異香。二十五日說止觀指歸。及觀心義畢。端坐而化。人聞管絃鈴鐸之音。嘹亮空中。漸久漸遠。自西而去。茶毗。舍利無算○初荊溪五傳至清竦。竦傳羲寂志因。自後分為兩宗。寂傳義通。通傳知禮遵式。志因傳晤恩。恩傳洪敏源清。清傳智圓慶昭昭傳繼齊咸潤。各師其說。知禮闢為山外宗云。
(丁亥)香林院澄遠禪師入寂(雲門偃法嗣雲門第二世)
澄遠。住青城香林四十年。雍熙四年二月。將入滅時。遠年八十。往辭知府宋珰曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳。到那裡去。珰曰。大善知識去住自繇。遠歸示眾。老僧四十年。方打成一片。言訖而逝。雲門接人無數。當代道行者。惟香林一派最盛○自嚴居南安。巖恨所說法聽者疑信半。因不語者六年。巖寺當輸布。民歲代輸之。嚴不忍折簡。置布束中。祈免。吏張曄歐陽程者。相顧怒甚。追至問狀。不答。以為妖火。所著帽明鮮。嚴索紙作偈曰。一切慈忍力。皆吾心所生。王官苦拘束。佛法不流行。自是時亦語○羲寂。演法螺溪。臺宗
【現代漢語翻譯】 現代漢語譯本 一乘圓旨（佛教教義，指唯一能達到覺悟的道路）。有人懷疑這種教義不能適應所有人的根器，無法使每個人都理解。回答說：這就像給人聽到毒鼓的聲音一樣，雖然不一定能讓人立刻解脫，但至少結下了佛緣，為未來得度埋下了種子。 乙酉年（具體哪一年需要根據上下文判斷，此處假設為清朝，則為公元1705年）八月初一，夜晚看見一道白光從井裡發出。澄遠禪師告訴門人說：『我將要離開了。』於是停止進食，禁止說話，一心念佛。夢見一位沙門（出家僧人）拿著金色的香爐焚香，繞著他的房間三圈，自稱是來灌頂迎接他的。醒來后，門人來到，仍然聞到奇異的香味。二十五日，講說了《止觀指歸》（天臺宗重要著作）以及《觀心義》完畢，端坐而逝。人們聽到管絃樂器和鈴鐸的聲音，在空中響亮，漸漸地越來越遠，從西方而去。火化后，舍利（佛教聖物，指高僧火化后的遺骨結晶）無數。 最初，荊溪湛然（天臺宗第八祖）傳了五代到清竦。清竦傳羲寂和志因。自此之後分為兩宗。寂傳義通，義通傳知禮和遵式。志因傳晤恩，晤恩傳洪敏和源清，源清傳智圓和慶昭，慶昭傳繼齊和咸潤。各自遵循自己的說法。知禮將另一宗派稱為山外宗。
（丁亥年，具體哪一年需要根據上下文判斷，此處假設為宋朝，則為公元987年）香林院澄遠禪師圓寂（是雲門偃（雲門宗創始人）的法嗣，是雲門宗的第二代）。 澄遠禪師住在青城香林寺四十年。雍熙四年（987年）二月，將要圓寂的時候，澄遠禪師八十歲。前往告別知府宋珰說：『老僧要行腳去了。』通判說：『這個和尚瘋了，八十歲還行腳，能到哪裡去？』宋珰說：『大善知識（指有很高修行的人）去留自由。』澄遠禪師回到寺院，告訴眾人：『老僧四十年，才打成一片（指修行達到純熟的境界）。』說完就圓寂了。雲門宗接引了無數人，當代修行有道的人，只有香林寺這一派最為興盛。 嚴居南安的時候，因為他所說法的聽眾半信半疑，因此六年不說話。嚴所住的寺廟應當繳納布匹，百姓每年代替繳納。嚴不忍心寫信求免，將布匹放在一堆，祈求免除。官吏張曄和歐陽程，互相看著非常生氣，追問原因，嚴不回答，認為他是妖火。嚴所戴的帽子明亮鮮艷。嚴索要紙筆寫了一首偈（佛教詩歌）說：『一切慈忍力，皆吾心所生。王官苦拘束，佛法不流行。』從此之後才開始說話。羲寂在螺溪弘揚佛法，屬於天臺宗。
【English Translation】 English version The perfect principle of the One Vehicle (Ekayana, referring to the single path to enlightenment in Buddhism). If there are doubts that it doesn't suit everyone's capacity, the answer is: it's like creating a connection with the sound of a poison drum. Although it may not liberate people immediately, it at least establishes a Buddhist connection, laying the seeds for future salvation. In the year Yiyou (the specific year needs to be determined based on the context, assuming it's the Qing Dynasty, then it's 1705 AD), on the first day of the eighth month, a white light was seen emanating from a well at night. Chan Master Chengyuan told his disciples, 'I am about to depart.' So he stopped eating, forbade speaking, and single-mindedly recited the Buddha's name. He dreamed of a Shramana (Buddhist monk) holding a golden incense burner, burning incense, and circling his room three times, claiming to be there to perform the initiation ceremony to welcome him. Upon waking up, the disciples arrived and still smelled a strange fragrance. On the twenty-fifth day, after lecturing on 'The Essentials of Samatha-Vipassana' (Zhi Guan Zhi Gui, an important work of the Tiantai school) and 'The Meaning of Contemplating the Mind' (Guan Xin Yi), he passed away in a seated posture. People heard the sounds of wind and string instruments and bells, loud in the air, gradually fading away from the west. After cremation, there were countless Sharira (Buddhist relics, referring to the crystalline remains of highly virtuous monks after cremation). Initially, Jingxi Zhanran (the eighth patriarch of the Tiantai school) passed down the lineage for five generations to Qingsong. Qingsong transmitted to Xiji and Zhiyin. From then on, it was divided into two schools. Ji transmitted to Yitong, and Yitong transmitted to Zhili and Zunshi. Zhiyin transmitted to Wu'en, Wu'en transmitted to Hongmin and Yuanqing, Yuanqing transmitted to Zhiyuan and Qingzhao, and Qingzhao transmitted to Jiji and Xianrun. Each followed their own teachings. Zhili called the other school the 'Mountain-Outside School'.
(In the year Dinghai, the specific year needs to be determined based on the context, assuming it's the Song Dynasty, then it's 987 AD) Chan Master Chengyuan of Xianglin Temple passed away (he was a Dharma heir of Yunmen Yan (the founder of the Yunmen school), and was the second generation of the Yunmen school). Chan Master Chengyuan lived in Xianglin Temple in Qingcheng for forty years. In the fourth year of Yongxi (987 AD), in the second month, when he was about to pass away, Chan Master Chengyuan was eighty years old. He went to bid farewell to the prefect Song Dang, saying, 'This old monk is going on a pilgrimage.' The vice-prefect said, 'This monk is crazy, going on a pilgrimage at eighty years old, where can he go?' Song Dang said, 'A great virtuous teacher (referring to someone with high spiritual attainment) is free to come and go.' Chan Master Chengyuan returned to the temple and told the assembly, 'This old monk has been working for forty years to achieve oneness (referring to the state of perfect cultivation).' After saying this, he passed away. The Yunmen school has guided countless people, and among the virtuous practitioners of the time, only the Xianglin Temple lineage was the most prosperous. When Yan lived in Nan'an, because the listeners of his teachings were half-believing and half-doubting, he did not speak for six years. The temple where Yan lived was supposed to pay cloth as tax, and the people paid it on their behalf every year. Yan could not bear to write a letter to request exemption, so he placed the cloth in a pile and prayed for exemption. The officials Zhang Ye and Ouyang Cheng looked at each other very angrily and asked the reason, but Yan did not answer, thinking he was a demonic fire. The hat Yan wore was bright and fresh. Yan asked for paper and pen and wrote a verse (Buddhist poem) saying: 'All the power of compassion and forbearance is born from my mind. The royal officials are painfully restrictive, and the Buddha-dharma does not flourish.' From then on, he began to speak. Xiji propagated the Dharma in Luoxi, belonging to the Tiantai school.
大振。雍熙四年十一月日。𥨊疾。遺誡不許哭泣祭奠。言已即瞑目○行靖。行紹錢塘人。同依延壽出家。居石壁。時德韶法道大振。靖紹往從之。韶觀其法器。即使往學三觀于螺溪。未幾學成。乃復回石壁。前後五十年。未嘗出遊閭里○愿齊。錢塘人。初傳羲寂之道。精研止觀。后參德韶。發明玄奧。
(戊子)寶云義通法師示生凈土(羲寂法嗣天臺宗)
義通。住寶云。敷揚教觀。幾二十年。嘗呼人為鄉人曰。吾以凈土為故鄉。諸人皆當往生。皆吾鄉中人也。升堂受業者。不可勝紀。端拱元年十八日。右脅而化。阇維。舍利盈骨塔。于阿育寺之西北隅。后塔壞徙骨。其骨晶熒有光。舍利五色。滋生骨上。有得之盈匊者○遵式。字知白。寧海葉氏子。母夢吞明珠而生。出家受具。往學于義通。途中夢一老僧曰。我文殊和尚也。及見通。宛如其夢。未幾悟臺教。通入寂。式反天臺。以苦學感疾。用消伏咒法。自誓曰。若四教興行在我。則其疾有瘳。不爾。畢命於此。滿七七日。空中聲曰。十方諸佛。增汝福壽。是夕見一巨人。持金剛杵。以擬其口。觀音垂手于其口。引出數蟲。復注甘露。宿疾頓愈。
(己丑)省念禪師傳法智嵩
智嵩。范陽人。遊方參省念。問如何是佛法的的大意。曰楚王城
【現代漢語翻譯】 現代漢語譯本 大振。雍熙四年（987年）十一月，𥨊（音：mǐ）疾，遺囑不許哭泣祭奠，說完就閉上了眼睛。行靖、行紹是錢塘人，一同跟隨延壽出家，住在石壁。當時德韶的佛法非常興盛，靖、紹前去跟隨他。德韶觀察他們的法器，就讓他們去螺溪學習三觀。不久學成，於是又回到石壁，前後五十年，未曾出遊鄉里。愿齊，錢塘人，起初傳揚羲寂的教義，精研止觀，後來參拜德韶，發明玄奧。 (戊子)寶云義通法師示生凈土(羲寂法嗣天臺宗) 義通，住在寶云，宣揚教觀，將近二十年。曾經呼喚人為鄉人說：『我以凈土為故鄉，你們都應當往生，都是我的鄉中人啊。』到講堂聽他講授佛法的人，數都數不清。端拱元年（988年）十八日，右脅而化。火化后，舍利充滿骨塔，在阿育寺的西北角。後來塔壞了，遷移骨殖，那些骨殖晶瑩有光，舍利五色，滋生在骨頭上，有得到一把的。遵式，字知白，寧海葉氏之子，母親夢見吞下明珠而生下他。出家受具足戒后，前去向義通學習。途中夢見一位老僧說：『我是文殊和尚。』等到見到義通，完全和夢中一樣。不久領悟了天臺教義。義通圓寂后，遵式回到天臺，因為苦學而生病，用消伏咒法，自己發誓說：『如果四教興行在我，那麼我的疾病就會痊癒，不然，就死在這裡。』滿了七七四十九天，空中傳來聲音說：『十方諸佛，增加你的福壽。』當晚看見一個巨人，拿著金剛杵，對著他的嘴。觀音菩薩垂下手到他的嘴邊，引出數條蟲子，又注入甘露，長久的疾病立刻痊癒。 (己丑)省念禪師傳法智嵩 智嵩，范陽人，遊方參拜省念，問什麼是佛法的大意。省念回答說：『楚王城。』
【English Translation】 English version Da Zhen. In the eleventh month of the fourth year of the Yongxi reign (987 AD), 𥨊 (mǐ) fell ill and left instructions forbidding weeping and memorial ceremonies. He closed his eyes after speaking. Xing Jing and Xing Shao were from Qiantang, and together they followed Yanshou to become monks, residing in Shibao (Stone Wall). At that time, Deshao's Dharma was flourishing greatly, and Jing and Shao went to follow him. Deshao observed their potential for Dharma and sent them to Luoxi to study the Threefold Contemplation. They mastered it quickly and returned to Shibao, never venturing out into the villages for fifty years. Yuan Qi, from Qiantang, initially propagated the teachings of Xiji, diligently studying cessation and contemplation. Later, he visited Deshao and discovered profound mysteries. (Wuzi) Dharma Master Yitong of Baoyun manifested birth in the Pure Land (Successor of Xiji, Tiantai School) Yitong resided in Baoyun, expounding the teachings and contemplations for nearly twenty years. He once called people from his hometown and said, 'I regard the Pure Land as my hometown, and you should all be reborn there; you are all people from my hometown.' Those who ascended the hall to receive his teachings were countless. On the eighteenth day of the first year of the Duangong reign (988 AD), he passed away lying on his right side. After cremation, relics filled the bone pagoda, located in the northwest corner of Ayuwang Temple. Later, the pagoda collapsed, and the bones were moved. The bones were crystal clear and luminous, and the relics were of five colors, growing on the bones. Some obtained handfuls of them. Zunshi, styled Zhibai, was the son of the Ye family of Ninghai, born after his mother dreamed of swallowing a bright pearl. After becoming a monk and receiving full ordination, he went to study with Yitong. On the way, he dreamed of an old monk who said, 'I am the Venerable Manjusri.' When he saw Yitong, it was exactly as in his dream. Soon he understood the Tiantai teachings. After Yitong passed away, Zunshi returned to Tiantai. Due to diligent study, he fell ill. He used the Subduing Curse method and vowed, 'If the Four Teachings flourish through me, then my illness will be cured; otherwise, I will die here.' After forty-nine days, a voice in the air said, 'The Buddhas of the ten directions increase your blessings and lifespan.' That night, he saw a giant holding a vajra, pointing it at his mouth. Avalokitesvara extended a hand to his mouth, pulling out several worms, and then poured in nectar. His long-term illness was immediately cured. (Jichou) Chan Master Xingnian transmitted the Dharma to Zhisong Zhisong, from Fanyang, traveled around and visited Xingnian, asking what the great meaning of the Buddha-dharma was. Xingnian replied, 'Chu Wang Cheng (City of King Chu).'
畔。汝水東流。嵩有省。乃作三玄偈曰。要用直須用。心意莫定動。三歲師子吼。十方沒狐種。我有真如性。如同幕里隱。打破六門關。顯出毗盧印。真骨金剛體可夸。六塵一拂永無遮。廓落世界空為體。體上無為真到家。念聞乃請喫茶。問這三頌是汝作。耶曰是。曰或有人教汝。現三十二相時如何。曰某甲不是野狐精。曰惜取眉毛。曰和尚落了多少。念以竹篦頭上打曰。這漢向後亂作去在。嵩辭念。念以拄杖送嵩。嵩接得。有偈曰。和尚拄杖。照破龍象。臨濟家風。落在我掌。曰莫相帶累。嵩打念一坐具。唸曰。果然帶累。曰今日捉敗這老漢。曰又似得便宜。又似落便宜。
(庚寅)烏巨儀宴禪師入寂(鏡清怤法嗣)
儀宴。吳興許氏子。誕生之夕。異香滿室。紅光如晝。唐光啟中。隨父鎮信安。強為娶妻不願。遂遊歷諸方。機契鏡清。歸省父母。乃于郭南創別舍。以遂其志。舍旁陳司徒廟。有凜禪師像。宴往瞻禮。失宴所之。后郡守展祀。祠下見宴入定。叢竹間。蟻蠹其衣。敗葉沒䏶。或云。許鎮將之子。自此三昧。或出或入。子湖訥欲勘其淺深。問曰。子所住定。蓋小乘定耳。時方啜茶。宴呈起橐曰。是大是小。訥駭然。尋謁唐山德嚴。嚴問。汝何姓。曰姓許。曰誰許汝。曰不別。嚴默識之。遂與
【現代漢語翻譯】 現代漢語譯本： 畔（地名）。汝水向東流淌。嵩（人名）有所領悟，於是作了三玄偈：要用就直接用，心意不要動搖不定。三年後師子吼，十方再無狐貍的軌跡。我具有真如自性，如同在幕後隱藏。打破六門關隘，顯現出毗盧佛的印記。真骨金剛之體值得稱讚，六塵一拂，永遠沒有遮蔽。廓然廣大的世界以空為本體，在本體上無所作為，才是真正到家。念（人名）於是請嵩（人名）喫茶，問：『這三首偈是你作的嗎？』嵩（人名）回答：『是的。』念（人名）說：『或者有人教你？如果有人現出三十二相時，你該如何應對？』嵩（人名）說：『我不是野狐精。』念（人名）說：『要珍惜你的眉毛。』嵩（人名）說：『和尚你失去了多少？』念（人名）用竹篦在嵩（人名）頭上打了一下，說：『這人以後會胡作非爲的。』嵩（人名）向念（人名）告辭。念（人名）用拄杖送嵩（人名），嵩（人名）接過拄杖，作偈說：『和尚的拄杖，照破龍象（比喻有力量的人或事物）。臨濟（佛教宗派名）家風，落在我掌中。』念（人名）說：『不要互相牽累。』嵩（人名）打了念（人名）的坐具一下。念（人名）說：『果然被牽累了。』嵩（人名）說：『今天捉弄失敗了這個老漢。』念（人名）說：『又像是得了便宜，又像是吃了虧。』
（庚寅（930））烏巨儀宴禪師圓寂（鏡清怤（人名）的法嗣）
儀宴（人名），吳興（地名）許氏之子。誕生之夜，異香滿室，紅光如晝。唐光啟年間（885-888），跟隨父親鎮守信安（地名）。家人強行為他娶妻，但他不願，於是遊歷四方，與鏡清（人名）的機緣相合。回家探望父母后，就在郭南（地名）建立了別舍，以實現自己的志向。別舍旁邊是陳司徒廟，廟裡有凜禪師（人名）的畫像。儀宴（人名）前去瞻仰禮拜，卻失去了自己的住所。後來郡守舉行祭祀，在祠下看見儀宴（人名）入定，在叢竹之間，螞蟻蛀蝕了他的衣服，落葉沒過了他的腳踝。有人說，他是許鎮將的兒子，從此進入三昧（佛教禪定），時而出定，時而不出定。子湖訥（人名）想要勘驗他的深淺，問道：『你所住的定，大概是小乘定吧。』當時儀宴（人名）正在喝茶，於是拿起茶托說：『是大是小？』子湖訥（人名）感到震驚。不久后，儀宴（人名）拜訪唐山德嚴（人名），德嚴（人名）問：『你姓什麼？』回答說：『姓許。』德嚴（人名）問：『誰允許你姓許？』回答說：『不分別。』德嚴（人名）默默地記住了他，於是與他交往。
【English Translation】 English version: Pan (place name). The Ru River flows eastward. Song (person's name) had an epiphany, and then composed the Three Mysteries Gatha: 'If you need to use it, use it directly; don't let your mind waver. After three years, the lion's roar will sound, and the ten directions will be devoid of fox species. I have the true nature of Thusness, like being hidden behind a curtain. Break through the six gates, and reveal the seal of Vairocana. The true bone and diamond body is praiseworthy; with a flick of the six dusts, there is no obstruction forever. The vast world takes emptiness as its essence; on this essence, non-action is the true homecoming.' Nian (person's name) then invited Song (person's name) to have tea and asked, 'Did you compose these three verses?' Song (person's name) replied, 'Yes.' Nian (person's name) said, 'Or did someone teach you? If someone manifests the thirty-two marks, how would you respond?' Song (person's name) said, 'I am not a wild fox spirit.' Nian (person's name) said, 'Cherish your eyebrows.' Song (person's name) said, 'How much has the monk lost?' Nian (person's name) struck Song (person's name) on the head with a bamboo staff, saying, 'This person will run amok in the future.' Song (person's name) bid farewell to Nian (person's name). Nian (person's name) used his staff to see Song (person's name) off. Song (person's name) received the staff and composed a verse: 'The monk's staff illuminates the dragons and elephants (metaphor for powerful people or things). The Linji (Zen Buddhist sect) family style falls into my palm.' Nian (person's name) said, 'Don't implicate each other.' Song (person's name) struck Nian (person's name)'s sitting mat. Nian (person's name) said, 'Indeed, I am implicated.' Song (person's name) said, 'Today I failed to trick this old man.' Nian (person's name) said, 'It seems like you gained an advantage, and it seems like you suffered a loss.'
(Gengyin (930)) Chan Master Wuju Yiyan passed away (a Dharma heir of Jingqing Fu (person's name))
Yiyan (person's name), son of the Xu family of Wuxing (place name). On the night of his birth, the room was filled with strange fragrance, and the red light was like daylight. During the Guangqi era of the Tang Dynasty (885-888), he followed his father to guard Xinan (place name). His family forced him to marry a wife, but he refused, so he traveled around, and his affinity matched with Jingqing (person's name). After returning home to visit his parents, he built a separate residence in Guonan (place name) to fulfill his aspirations. Next to the residence was the Chen Situ Temple, where there was a portrait of Chan Master Lin (person's name). Yiyan (person's name) went to pay homage, but lost his residence. Later, the prefect held a sacrifice and saw Yiyan (person's name) in samadhi (Buddhist meditation) under the shrine, among the bamboo groves, ants were eating his clothes, and fallen leaves covered his ankles. Some said that he was the son of General Xu, and from then on, he entered samadhi, sometimes emerging and sometimes not. Zihu Ne (person's name) wanted to examine his depth and asked, 'The samadhi you dwell in is probably Hinayana samadhi.' At that time, Yiyan (person's name) was drinking tea, so he picked up the tea tray and said, 'Is it big or small?' Zihu Ne (person's name) was shocked. Soon after, Yiyan (person's name) visited Tangshan Deyan (person's name), and Deyan (person's name) asked, 'What is your surname?' He replied, 'Xu.' Deyan (person's name) asked, 'Who allowed you to be named Xu?' He replied, 'No discrimination.' Deyan (person's name) silently remembered him and then associated with him.
剃染。嘗令摘桃。浹旬不歸。往尋。見宴攀桃倚石泊然在定。嚴鳴指出之。后游江。即巖睹石龕。謂弟子慧興曰。予入定。此中汝當壘石塞門。勿以我爲念。興如所戒。明年意宴長往。啟龕視之。素髮被肩。胸臆尚暖。徐自定起。了無異容。復回烏巨。侍郎慎公鎮信安。向宴之道。命義學守榮。詰其定相。宴不與之辯。榮意輕之。時信安人。競影象尊事。皆獲舍利。榮因愧服。禮像謝愆。亦獲舍利。嘆曰。此後不敢以淺解測度矣。錢忠懿王。感夢。遣使影象。至。適王患目疾。展像作禮。如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。太宗加禮相延。不赴。特以肩輿。迎至便殿。咨對。尋即乞歸。淳化元年示寂。壽一百十五。臘五十七。阇維。白光燭天。舍利五色○洪諲。襄水扈氏子。遊方參省念。言下大悟。隱於衡岳三生藏。嘗與數耆宿至。襄沔一僧舉論宗乘頗博敏。會野飯山店供辦。而僧論說不已。諲曰。三界惟心。萬法唯識。唯識唯心。眼聲耳色。是甚麼人語。曰法眼語。曰其義如何。曰唯心故根境不相到。唯識故聲色摐然。曰舌味是根境否。曰是。諲以箸挾。菜置口中。含胡而語曰。何謂相入耶。坐者駭然。僧不能答。諲曰。路途之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕
【現代漢語翻譯】 現代漢語譯本 剃度染髮（剃染）。曾經讓（他）去摘桃子，過了十天也不回來。前去尋找，看見（他）在攀著桃樹，靠著石頭，安然入定。嚴鳴用手指點醒了他。後來（他）在江邊遊玩，就在巖石上看到了石龕。告訴弟子慧興說：『我要入定了，你應當在這裡用石頭壘起來堵住洞口，不要掛念我。』慧興按照囑咐做了。第二年，意宴（和尚）就去世了。打開石龕看他，白髮披肩，胸口還溫暖。慢慢地從定中起來，完全沒有異樣。又回到烏巨。侍郎慎公鎮守信安，仰慕意宴的道行，命令義學守榮，盤問他的禪定境界。意宴不與他辯論，守榮心裡輕視他。當時信安人，爭相畫像來尊敬供奉意宴，都獲得了舍利。守榮因此感到慚愧信服，禮拜畫像謝罪，也獲得了舍利，感嘆說：『此後不敢用淺薄的理解來揣測了。』錢忠懿王（錢俶），夢有所感，派遣使者去畫像。使者到達時，恰逢錢王患眼疾，展開畫像禮拜，和夢中所見一樣，隨即天降舍利，眼疾立刻痊癒。因此賜號『開明』。太宗皇帝（趙光義）更加禮遇，想請他入朝，意宴沒有答應。特地用肩輿，迎接他到便殿，諮詢政事。不久就請求回去。淳化元年（990年）圓寂，享年一百一十五歲，僧臘五十七年。火化后，白光照亮天空，舍利五色。 洪諲（洪諲），襄水扈氏的兒子，遊歷四方參訪省念，在言語之下大徹大悟，隱居在衡岳三生藏。曾經與幾位年長的僧人一起到那裡，襄沔的一位僧人談論宗乘，頗為博學敏捷。恰逢在山間小店吃飯，僧人還在不停地論說。洪諲說：『三界唯心，萬法唯識。唯識唯心，眼聲耳色，這是什麼人說的話？』僧人說：『是法眼禪師說的話。』洪諲說：『其中的含義是什麼？』僧人說：『因為唯心，所以根與境不能互相到達；因為唯識，所以聲與色清晰分明。』洪諲說：『舌頭和味道是根和境嗎？』僧人說：『是。』洪諲用筷子夾起菜放到口中，含糊不清地說：『那又怎麼說是相入呢？』在座的人都驚駭不已，僧人不能回答。洪諲說：『路途上的快樂，終究沒有到達家。見解即使精微，也不能稱為見道。參禪要實實在在地參，悟道要實實在在地悟。閻羅大王，不怕（花言巧語）。』
【English Translation】 English version Shaving the head and dyeing the robes (Tirana). He was once asked to pick peaches, but he did not return for ten days. When they went to look for him, they saw him leaning against a peach tree and a rock, peacefully in Samadhi. Yan Ming pointed him out. Later, while traveling by the river, he saw a stone niche on a rock. He told his disciple Hui Xing: 'I am going into Samadhi. You should build a stone wall here to block the entrance. Do not worry about me.' Hui Xing did as he was told. The following year, Yi Yan (monk's name) passed away. When the niche was opened, his white hair was draped over his shoulders, and his chest was still warm. He slowly arose from Samadhi, looking no different than before. He returned to Wu Ju. The Vice Minister Shen Gong, who was stationed in Xinan, admired Yi Yan's Taoist practice and ordered the scholar Shou Rong to question him about his state of Samadhi. Yi Yan did not argue with him, and Shou Rong looked down on him. At that time, the people of Xinan competed to have portraits made of Yi Yan to venerate and worship, and they all obtained Sharira (relics). Shou Rong was ashamed and convinced, and he bowed to the portrait to apologize for his sins. He also obtained Sharira and exclaimed: 'From now on, I dare not presume to judge with my shallow understanding.' King Qian Zhongyi (Qian Chu), inspired by a dream, sent an envoy to have a portrait made. When the envoy arrived, the King was suffering from an eye ailment. He unfurled the portrait and bowed, and it was just as he had seen in his dream. Immediately, Sharira rained down, and his eye ailment was immediately cured. Therefore, he was given the title 'Kaiming' (Enlightened). Emperor Taizong (Zhao Guangyi) showed him even greater respect and wanted to invite him to the court, but Yi Yan declined. He specially sent a palanquin to welcome him to the side hall to consult him on state affairs. Soon after, he requested to return. In the first year of Chunhua (990 AD), he passed away at the age of one hundred and fifteen, with fifty-seven years as a monk. After cremation, white light illuminated the sky, and the Sharira were of five colors. Hong Yin (Hong Yin), the son of the Hu family of Xiangshui, traveled around to visit and reflect, and he had a great enlightenment upon hearing the words. He lived in seclusion in the Three Lives Cave of Mount Heng. He once went there with several elderly monks. A monk from Xiangmian discussed the teachings of the sect, and he was quite knowledgeable and quick-witted. It happened that they were eating at a mountain shop, and the monk was still talking non-stop. Hong Yin said: 'The Three Realms are only mind, and all dharmas are only consciousness. Only consciousness is mind. Eye, sound, ear, and color, whose words are these?' The monk said: 'These are the words of Zen Master Fayan.' Hong Yin said: 'What is the meaning of them?' The monk said: 'Because of only mind, the root and the object cannot reach each other; because of only consciousness, sound and color are clearly distinguished.' Hong Yin said: 'Are the tongue and taste the root and the object?' The monk said: 'Yes.' Hong Yin picked up a vegetable with his chopsticks and put it in his mouth, and he said vaguely: 'Then how can you say that they enter each other?' Everyone present was shocked, and the monk could not answer. Hong Yin said: 'The pleasure of the journey is ultimately not arriving home. Even if the understanding is subtle, it cannot be called seeing the Tao. Meditation must be truly practiced, and enlightenment must be truly realized. King Yama (the King of Hell) is not afraid of (empty words).'
多語。僧拱揖而退。
○洞山守初禪師入寂(雲門偃法嗣雲門第二世)
守初。住洞山四十年。道遍天下。嘗作隨牛狗兒頌曰。家有一狗兒。騃小人難見。終日隨牛去。未省使人喚。見客不作聲。見人偏能善。擬議上門來。早是輸他便。好好報禪師。須著精神看。任汝靈利人。不覺為死漢。淳化元年秋七月。無疾而化。壽八十一。夏六十五。
(辛卯)自嚴尊者游盤古山
初西竺波利尊者。至南康盤古山。記曰。后當有白衣菩薩。來興此山。淳化二年。自嚴果以白衣。來游此山。三年竟成叢林。
(壬辰)省念禪師傳法蘊聰
蘊聰。廣州張氏子。初參道恒。因結夏。恒上堂。舉中觀論正覺無名相隨緣即道場。聰問。如何是正覺無名相。恒曰。汝還見露柱么。曰如何是隨緣即道場。恒曰。今日結夏。次參省念。問學人親到寶山。空手回時如何。唸曰。家家門前火把子。聰于言下大悟。呈偈曰我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識○智嵩。或稱唐明傳首山心印。至是住并州承天院。鄭工部入院見法座。便問。是什麼人位次。曰老僧。鄭曰。自家爭敢。曰工部莫壓良為賤。鄭曰真個。曰不敢。遂把手入方丈。鄭曰。此室常現人。未曾有難得之法。長老還有也無。嵩以袖拂
【現代漢語翻譯】 現代漢語譯本： 僧人拱手行禮後退下。
○洞山守初禪師圓寂（雲門偃法嗣，雲門第二世）
守初，住在洞山四十年，他的教誨遍及天下。他曾經作了一首《隨牛狗兒頌》說：『家有一狗兒，愚昧小人難以見到。整天跟隨牛走，從沒想過讓人呼喚。見到客人不作聲，見到人卻特別友善。想要議論著上門來，早就輸給他了。好好地告訴禪師，必須集中精神看。任憑你多麼聰明，不知不覺就成了死人。』淳化元年（990年）秋七月，無疾而終，享年八十一歲，僧臘六十五年。
（辛卯年）自嚴尊者遊歷盤古山
當初西竺波利尊者，來到南康盤古山，預言說：『以後會有白衣菩薩，來興盛這座山。』淳化二年（991年），自嚴果然以白衣的身份，來遊歷這座山。三年後最終建成了叢林。
（壬辰年）省念禪師傳法給蘊聰
蘊聰，廣州張氏之子。最初參拜道恒，因為結夏安居，道恒上堂說法，引用《中觀論》說『正覺無名相，隨緣即道場』。蘊聰問：『什麼是正覺無名相？』道恒說：『你還看見露柱嗎？』（露柱：寺院中露天柱子）蘊聰問：『什麼是隨緣即道場？』道恒說：『今日結夏。』之後參拜省念，問：『學人親自到了寶山，空手而回時該怎麼辦？』省念說：『家家門前有火把子。』蘊聰在言語之下大悟。呈上偈語說：『我今年二十七，訪道曾經尋覓。今天歡喜得相逢，卻又不相識。』○智嵩，有人說他傳了唐明首山的心印。此時住在并州承天院。鄭工部進入寺院見到法座，便問：『是什麼人的位子？』智嵩說：『老僧的。』鄭工部說：『自家怎敢當。』智嵩說：『工部不要壓良為賤。』鄭工部說：『是真的嗎？』智嵩說：『不敢。』於是握著手進入方丈。鄭工部說：『這間屋子經常顯現人，未曾有難得的佛法，長老還有嗎？』智嵩用袖子拂了一下。
【English Translation】 English version: The monk bowed and retreated.
○ Chan Master Shouchu of Dongshan Passed Away (Successor of Yunmen Yan, Second Generation of Yunmen)
Shouchu resided at Dongshan for forty years, and his teachings spread throughout the world. He once composed a 'Song of the Cow-Following Dog' saying: 'There is a dog in the house, difficult for foolish people to see. All day it follows the cow, never thinking of being called by anyone. It makes no sound when seeing guests, but is particularly kind to people. If you try to discuss and approach, you have already lost to it. Tell the Chan master well, you must concentrate your spirit to see. No matter how clever you are, you unknowingly become a dead man.' In the autumn of the first year of Chunhua (990 AD), he passed away without illness, at the age of eighty-one, with sixty-five years as a monk.
(Xinmao Year) Venerable Ziyan Travels to Pangu Mountain
Initially, Venerable Poluo of West India came to Pangu Mountain in Nankang and prophesied: 'Later, there will be a white-robed Bodhisattva who will come to prosper this mountain.' In the second year of Chunhua (991 AD), Ziyan indeed came to visit this mountain in white robes. Three years later, he eventually established a monastery.
(Renchen Year) Chan Master Sheng Nian Transmits the Dharma to Yun Cong
Yun Cong was the son of the Zhang family of Guangzhou. He initially visited Dao Heng, and during the summer retreat, Dao Heng gave a lecture, quoting the Madhyamaka-karika (Treatise on the Middle Way) saying, 'True enlightenment has no name or form, following conditions is the Bodhimanda (place of enlightenment).' Yun Cong asked, 'What is true enlightenment without name or form?' Dao Heng said, 'Have you seen the pillar?' Yun Cong asked, 'What is following conditions as the Bodhimanda?' Dao Heng said, 'Today is the summer retreat.' Later, he visited Sheng Nian and asked, 'What should a student do when they personally arrive at the treasure mountain but return empty-handed?' Sheng Nian said, 'Every family has a torch in front of their door.' Yun Cong had a great enlightenment upon hearing these words. He presented a verse saying, 'I am twenty-seven this year, seeking the Way I have searched. Today I am happy to meet, but yet I do not recognize.' ○ Zhisong, some say he transmitted the mind-seal of Shoushan of Tangming. At this time, he resided at Chengtian Monastery in Bingzhou. Zheng, a minister of the Ministry of Works, entered the monastery and saw the Dharma seat, and asked, 'Whose seat is this?' Zhisong said, 'An old monk's.' Minister Zheng said, 'How dare I presume.' Zhisong said, 'Minister, do not oppress the good as the lowly.' Minister Zheng said, 'Is that true?' Zhisong said, 'I dare not.' Then he took his hand and entered the abbot's room. Minister Zheng said, 'This room often manifests people, there has never been a rare Dharma, does the elder have it?' Zhisong brushed with his sleeve.
鄭面。鄭曰。與么則今日得清涼也。嵩曰。且與後人作榜樣。
(癸巳)清皎禪師入寂(白兆圓嗣圓嗣感潭資資嗣德山鑒)
清皎。住四祖山。年七十。時遺偈曰。吾年八十八。滿頭垂白髮。颙颙鎮雙峰。明明千江月。黃梅揚祖教。白兆承宗訣。日日告兒孫。勿令有斷絕。淳化四年八月日入滅。年八十八○癸巳。自嚴還南安。有沙彌無多聞性。嚴憐之。作偈使誦曰。大智發於心。於心何處尋。成就一切義。無古亦無今。於是世間章句。吾伊上口。
○首山省念禪師示寂(風穴沼法嗣臨濟第五世)
省念。住首山。道被天下。移寶應眾。不過四十輩。作綱宗偈曰。咄哉拙郎君。巧妙無人識。打破鳳林關。著靴水上立。咄哉巧女兒。攛梭不解織。看他鬥雞人。水牛也不識。背陰山子向陽多。南來北往意如何。若人問我西來意。東海東面有新羅。淳化三年十二月四日。說偈曰。今年六十七。老病隨緣且遣日。今年記卻來年事。來年記著今朝日。至四年十二月日。示眾曰。老僧擬欲歸鄉。什麼人隨得去。僧問。未審和尚什麼時去。曰待有伴即向汝道。曰無伴底事作么生。曰盡日不逢人。明明不知處。曰忽遇一人。又作么生。曰迷子不歸家。失卻來時路。曰請師指個歸鄉路。曰枯木藏龍。不存依倚。曰
【現代漢語翻譯】 現代漢語譯本 鄭面（人名）。鄭（人名）說：『這樣說來，今天倒是得到了清涼。』嵩（人名）說：『且為後人做個榜樣。』
（癸巳年(993)）清皎禪師圓寂（白兆圓嗣（人名），圓嗣（人名）感潭資（地名）資嗣德山鑒（人名））
清皎（人名），住在四祖山（地名）。年七十歲時，留下偈語說：『我年八十八，滿頭垂白髮。颙颙鎮雙峰（地名），明明千江月。黃梅（地名）揚祖教，白兆（地名）承宗訣。日日告兒孫，勿令有斷絕。』淳化四年(993)八月入滅，年八十八歲。癸巳年(993)，自嚴（地名）返回南安（地名），有個沙彌（佛教用語，指出家未滿20歲的男子）不多聞性。嚴（人名）憐憫他，作偈使他誦讀：『大智發於心，於心何處尋。成就一切義，無古亦無今。』於是世間章句，吾伊（語氣詞）上口。
○首山省念禪師示寂（風穴沼（人名）法嗣，臨濟宗第五世）
省念（人名），住在首山（地名）。他的道行傳遍天下。移居寶應寺（地名）后，門徒不過四十人。作綱宗偈說：『咄哉拙郎君，巧妙無人識。打破鳳林關（地名），著靴水上立。咄哉巧女兒，攛梭不解織。看他鬥雞人，水牛也不識。』背陰山（地名）子向陽多，南來北往意如何。若人問我西來意，東海（地名）東面有新羅（古代國家名）。淳化三年(992)十二月四日，說偈語：『今年六十七，老病隨緣且遣日。今年記卻來年事，來年記著今朝日。』到四年(993)十二月，對眾人說：『老僧打算回鄉，什麼人能跟隨我去？』僧人問：『不知和尚什麼時候去？』答：『待有伴就告訴你。』問：『沒有伴的情況怎麼樣？』答：『盡日不逢人，明明不知處。』問：『忽然遇到一個人，又怎麼樣？』答：『迷子不歸家，失卻來時路。』問：『請師父指條回鄉的路。』答：『枯木藏龍，不存依倚。』
【English Translation】 English version Zheng Mian (person's name). Zheng (person's name) said, 'In that case, today we have obtained coolness.' Song (person's name) said, 'Let's set an example for future generations.'
(Gui Si year (993 AD)) Chan Master Qingjiao passed away (Bai Zhao Yuansi (person's name), Yuansi (person's name) Gantan Zi (place name) succeeded Deshan Jian (person's name))
Qingjiao (person's name) lived in Sizu Mountain (place name). When he was seventy years old, he left a verse saying: 'I am eighty-eight years old, with a head full of white hair. Solemnly guarding Shuangfeng (place name), clearly the moon in a thousand rivers. Huangmei (place name) promotes the ancestral teachings, Bai Zhao (place name) inherits the secret of the sect. Day after day, I tell my children and grandchildren, do not let it be cut off.' He passed away in August of the fourth year of Chunhua (993 AD), at the age of eighty-eight. In the Gui Si year (993 AD), returning from Yan (place name) to Nan'an (place name), there was a novice monk (Buddhist term, referring to a male who has left home but is under 20 years old) who did not hear much. Yan (person's name) pitied him and composed a verse for him to recite: 'Great wisdom arises from the heart, where in the heart can it be found? Accomplishing all meanings, without past or present.' Therefore, worldly phrases, I, Yi (modal particle), speak fluently.
○ Chan Master Shoushan Xingnian passed away (Fengxue Zhao (person's name) was the Dharma heir, the fifth generation of the Linji sect)
Xingnian (person's name) lived in Shoushan (place name). His teachings spread throughout the world. After moving to Baoying Temple (place name), he had no more than forty disciples. He composed a verse on the essentials of the sect, saying: 'Alas, clumsy young man, his skill is unrecognized. Breaking through Fenglin Pass (place name), standing on the water in boots. Alas, skillful young woman, unable to weave with the shuttle. Look at the cockfighting man, not even recognizing a water buffalo.' The north side of the mountain faces the sun more, what is the meaning of coming from the south and going to the north? If someone asks me about the meaning of the coming from the West, to the east of the East Sea (place name) is Silla (ancient country name). On the fourth day of the twelfth month of the third year of Chunhua (992 AD), he said in a verse: 'This year I am sixty-seven, old and sick, I let the days pass as they may. This year, remember the things of next year, next year, remember today.' In the twelfth month of the fourth year (993 AD), he said to the assembly: 'The old monk intends to return home, who can follow me?' A monk asked: 'I don't know when the Abbot will leave?' He replied: 'I will tell you when I have a companion.' He asked: 'What about the situation without a companion?' He replied: 'All day long not meeting anyone, clearly not knowing where.' He asked: 'What if you suddenly meet someone?' He replied: 'A lost child does not return home, losing the way he came.' He asked: 'Please, Master, point out the way home.' He replied: 'A withered tree hides a dragon, not relying on anything.'
和尚什麼時節卻回。曰一去不知音。六國無訊息。曰正當歸鄉底事。又作么生。曰獨唱胡家曲。無人和得齊。曰忽遇知音在時如何。曰山上石人齊拍掌。溪邊野老笑呵呵。曰歸鄉回來底事。又作么生。曰八國奉朝衣。四相無遷改。曰未審居何位次。曰文殊不坐金臺殿。自有逍遙竹拂枝。說偈曰。諸子謾波波。過卻幾恒河。觀音指彌勒。文殊不柰何。良久曰。白銀世界金色身。情與無情共一真。明暗盡時都不照。日輪午後示全身。日午後泊然而化。阇維得五色舍利。塔于首山。
(甲午)善昭禪師開法汾州
善昭。傳首山大法。辭游湘衡。長沙太守以四名剎請昭擇居。昭笑一夕遁去。北抵襄沔。時洞山谷隱皆虛席。昌言敦請。昭辭曰。我長行粥飯僧。傳佛心宗。非細職也。前後八請。堅臥不答。省念示寂。西湖道俗千餘人。協心削牘遣沙門契聰。迎請住持汾州太平寺太子院。昭閉關高枕。聰排闥而入。讓之曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師棄世。汝有力。荷擔如來大法者。今何時而欲安眠哉。昭矍起握聰手曰。非公不聞此語促辦嚴。吾行矣。既至。宴坐一榻。足不越閫者三十年。天下道俗。仰慕不敢名。同曰汾州。示眾曰。先聖云。一句語須具三玄。一玄中須具三要。
【現代漢語翻譯】 現代漢語譯本 『和尚什麼時候返回？』回答：『一去便杳無音信，六國之間沒有任何訊息。』問：『正當返回故鄉的時候，又該如何？』回答：『獨自吟唱胡人的歌曲，沒有人能夠和諧地應和。』問：『如果忽然遇到知音，又會怎樣？』回答：『山上的石人都會一起拍手，溪邊的老翁也會笑呵呵。』問：『返回故鄉之後，又會如何？』回答：『八個國家都來進貢朝服，四位宰相的地位也不會改變。』問：『不知您身居何位？』回答：『文殊菩薩不坐金臺殿，自有逍遙自在的竹枝拂塵。』 說了偈語：『諸位只是徒勞奔波，已經錯過了無數恒河沙數的時間。觀音菩薩指向彌勒菩薩，文殊菩薩也無可奈何。』 良久之後說：『白銀世界顯現金色身，有情與無情共同顯現唯一的真如。光明與黑暗消失時，什麼也不照見，太陽在正午之後才顯現全身。』在正午之後安然圓寂，火化后得到五色舍利，建塔于首山。
(甲午(1174))善昭禪師在汾州開法
善昭禪師，繼承了首山禪師的大法。辭別后遊歷湘江和衡山。長沙太守想用四座名剎請善昭禪師擇地居住，善昭禪師笑著連夜離開了。向北到達襄陽和沔陽。當時洞山和谷隱兩處寺院都空缺住持，昌言懇切地邀請他。善昭禪師推辭說：『我只是個常行乞食的僧人，傳授佛陀的心宗，不是個小小的職位。』前後邀請了八次，他都堅臥不起，不作回答。省念禪師圓寂，西湖的道士和俗人一千多人，同心協力地寫了奏章，派遣沙門契聰，去迎接善昭禪師來主持汾州太平寺太子院。善昭禪師閉關高枕而臥，契聰推開門闖了進去，責備他說：『佛法是大事，靜養是小節。風穴禪師害怕應驗讖語，擔心宗旨墜落滅亡。幸好有先師，先師去世后，您是有能力承擔如來大法的人。現在是什麼時候，您還想安睡呢？』善昭禪師驚醒，握住契聰的手說：『沒有您，我就聽不到這些話，趕快準備行裝，我要去了。』 到達之後，宴坐在一張禪榻上，三十年足不出戶。天下的道士和俗人，仰慕他，不敢直呼其名，都稱他為汾州。他向大眾開示說：『先聖說，一句話必須具備三玄，一玄中必須具備三要。』
【English Translation】 English version 『When will the monk return?』 He replied, 『Once gone, there is no news. There is no message from the Six Kingdoms.』 Asked, 『What about when returning to one's homeland?』 He replied, 『Singing the songs of the Hu people alone, no one can harmonize.』 Asked, 『What if a kindred spirit is encountered?』 He replied, 『The stone men on the mountain will clap their hands in unison, and the old men by the stream will laugh heartily.』 Asked, 『What about after returning to one's homeland?』 He replied, 『Eight kingdoms will offer tribute, and the four ministers will remain unchanged.』 Asked, 『May I ask what position you hold?』 He replied, 『Manjusri (Bodhisattva of Wisdom) does not sit in the Golden Hall, but has a carefree bamboo whisk.』 He spoke a verse: 『You are all just toiling in vain, having missed countless kalpas (aeons). Avalokiteshvara (Bodhisattva of Compassion) points to Maitreya (Future Buddha), and Manjusri is helpless.』 After a long while, he said, 『The silver world manifests a golden body, sentient and insentient beings share the same true nature. When light and darkness disappear, nothing is illuminated, and the sun reveals its full form after noon.』 He passed away peacefully after noon, and after cremation, he obtained five-colored sarira (relics), which were enshrined in a pagoda at Shoushan.
(Jiawu year of Song Dynasty(1174)) Zen Master Shanshao opened the Dharma in Fenzhou
Zen Master Shanshao inherited the great Dharma of Zen Master Shoushan. After bidding farewell, he traveled to the Xiang and Heng mountains. The prefect of Changsha wanted to invite Zen Master Shanshao to reside in one of the four famous temples, but Zen Master Shanshao smiled and left overnight. He arrived north of Xiangyang and Mianyang. At that time, both Dongshan and Guyin temples were vacant, and Changyan earnestly invited him. Zen Master Shanshao declined, saying, 『I am just a monk who regularly begs for food, transmitting the mind-seal of the Buddha, not a minor position.』 He was invited eight times, but he remained lying down, refusing to answer. Zen Master Sheng Nian passed away, and more than a thousand Taoists and laypeople from West Lake jointly wrote a memorial, dispatching the monk Qicong to welcome Zen Master Shanshao to preside over the Taiping Temple of the Crown Prince's Courtyard in Fenzhou. Zen Master Shanshao closed the door and lay down, but Qicong pushed the door open and barged in, rebuking him, 『The Dharma is a great matter, quiet retreat is a minor matter. Zen Master Fengxue feared the fulfillment of the prophecy and worried about the decline and extinction of the lineage. Fortunately, there was the late master, and after the late master passed away, you are the one capable of shouldering the great Dharma of the Tathagata (Buddha). What time is it now that you still want to sleep?』 Zen Master Shanshao woke up in surprise, grasped Qicong's hand, and said, 『Without you, I would not have heard these words, quickly prepare the luggage, I am going.』 After arriving, he sat in meditation on a Zen couch, never stepping out of the room for thirty years. The Taoists and laypeople of the world admired him and dared not call him by his name, but called him Fenzhou. He instructed the assembly, saying, 『The ancient sage said, a sentence must possess three mysteries, and each mystery must possess three essentials.』
阿那個是三玄三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣。未明中間直下。飲食無味。唾臥不安。火急抉擇。豈將為小事。所以大覺老人。為一大事因緣。出現於世。想計他從上來行腳。不為遊山玩水。看州府奢華片衣口食。皆為聖心未通。所以驅馳行腳。抉擇深奧。傳唱敷揚。博問先知。親近高德。蓋為續佛心燈。紹隆佛祖。興崇聖種。接引后幾。自利利他。不忘先跡。如今還有商量者么。有即出來。大家商量。僧問。如何是接初機底句。答曰。汝是行腳僧。又問。如何是辨衲僧底句。答曰。西方日出卯。又問。如何是正令行底句。答曰。千里持來呈舊面。又問。如何是立乾坤底句。答曰。北俱盧州長粳米食者。無嗔亦無喜。昭曰。只將此四轉語。驗天下衲僧。才見汝出來。驗得了也。僧問。如何是學人著力處。答曰。嘉州打大像。問如何是學人轉身處。答曰。陜府灌鐵牛。問如何是學人親切處。答曰。西河弄師子。昭曰。若人會此三句。已辨三玄。更有三要語在。切在薦取。不是等閑。與大眾頌出曰。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新。還會么恁。么會得不是性燥。衲僧作么生會好。又舉三玄語曰。汝還會三玄底時節么。直須會取古人意旨。然
【現代漢語翻譯】 現代漢語譯本 阿那個是三玄三要的句子。趕快領會好。各自思量。還得穩妥才行。古德以前行腳參學，聽到一個因緣，未能明白其中真意，便飲食無味，寢臥不安。急切地抉擇，豈能當成小事。所以大覺老人（指佛陀），爲了一件大事因緣，出現於世。想來他從一開始行腳，不是爲了遊山玩水，看州府的奢華，貪圖片衣口食，都是因為聖心未通，所以才奔波行腳，抉擇深奧的道理，傳唱敷揚，廣博地請教先知，親近高德之人，是爲了延續佛的心燈，紹隆佛祖，興盛聖種，接引後來的學人，自利利他，不忘先人的足跡。如今還有要商量的人嗎？有就出來，大家商量。僧人問：『如何是接引初學者的句子？』回答說：『你是行腳僧。』又問：『如何是辨別真衲僧的句子？』回答說：『西方日出卯時。』又問：『如何是正令施行的句子？』回答說：『千里持來呈舊面。』又問：『如何是頂天立地的句子？』回答說：『北俱盧州（佛教傳說中的四大部洲之一，位於北方）長粳米，食者無嗔亦無喜。』昭（應為法昭禪師）說：『只用這四句轉語，來檢驗天下的衲僧，才見你出來，就檢驗得了。』僧人問：『如何是學人著力之處？』回答說：『嘉州（今四川樂山）打大像。』問：『如何是學人轉身之處？』回答說：『陜府（今陜西一帶）灌鐵牛。』問：『如何是學人親切之處？』回答說：『西河（今山西一帶）弄師子。』昭（應為法昭禪師）說：『若有人會得這三句，已辨三玄。更有三要語在，切要在領會，不是等閑之事。』與大眾頌出：『三玄三要事難分，得意忘言道易親。一句明明該萬象，重陽九日菊花新。』會嗎？如果不會，不是性子急躁，衲僧要怎麼會才好？』又舉三玄語說：『你會在三玄的時候嗎？』必須領會古人的意旨，然後才能明白。
【English Translation】 English version These are the phrases of the Three Mysteries and Three Essentials. Quickly grasp them well. Each of you contemplate. It must be stable and secure. Ancient virtuous ones, in their past pilgrimages, upon hearing a cause and condition (hetu-pratyaya), if they did not understand the direct meaning within, would find food tasteless and sleep uneasy. They would urgently make a decision. How could they treat it as a small matter? Therefore, the Great Awakened Elder (Da Jue Lao Ren, referring to the Buddha), appeared in the world for a great cause and condition. Thinking about his pilgrimages from the beginning, it was not for sightseeing or enjoying the luxury of the state capitals, nor for the sake of a piece of clothing or a mouthful of food. It was all because the sacred mind (bodhicitta) had not been penetrated. Therefore, he traveled and practiced, resolving profound principles, propagating and expounding them, extensively questioning the wise, and drawing near to those of high virtue. This was to continue the lamp of the Buddha's mind, to carry on the Buddha's lineage, to promote the holy seed, to guide later generations, to benefit oneself and others, and not to forget the traces of the predecessors. Now, are there any who wish to discuss this? If so, come forward and let us discuss it together. A monk asked: 'What is the phrase for receiving beginners?' The answer: 'You are a traveling monk.' Again, he asked: 'What is the phrase for distinguishing a true monk (nāthaputra)?' The answer: 'The sun rises in the west at the hour of mao (5-7 am).' Again, he asked: 'What is the phrase for the proper command being carried out?' The answer: 'Brought from a thousand miles to present the old face.' Again, he asked: 'What is the phrase for establishing heaven and earth?' The answer: 'In Uttarakuru (one of the four continents in Buddhist cosmology, located in the north), they eat long-grain rice, without anger or joy.' Zhao (likely referring to Chan Master Fa Zhao) said: 'Just use these four turning phrases to test all the monks in the world. As soon as you come out, you will be tested.' A monk asked: 'What is the place where the student exerts effort?' The answer: 'In Jia Prefecture (present-day Leshan, Sichuan), they strike the great statue.' He asked: 'What is the place where the student turns around?' The answer: 'In Shan Prefecture (present-day Shaanxi area), they pour iron into the iron ox.' He asked: 'What is the place where the student is intimate?' The answer: 'In the West River (present-day Shanxi area), they play with the lion.' Zhao (likely referring to Chan Master Fa Zhao) said: 'If someone understands these three phrases, they have already distinguished the Three Mysteries. There are also the Three Essentials, which must be grasped. It is not a trivial matter.' He recited to the assembly: 'The Three Mysteries and Three Essentials are difficult to separate, when you grasp the meaning and forget the words, the Way is easily intimate. One phrase clearly encompasses all phenomena, on the Double Ninth Festival (ninth day of the ninth lunar month), the chrysanthemums are new.' Do you understand? If you don't understand, it's not because you are impatient. How should a monk understand it well?' He also cited the Three Mysteries, saying: 'Do you understand the time of the Three Mysteries?' You must grasp the meaning of the ancients, then you can understand.
后自心明去。更得通變自在。受用無窮。喚作自受用身佛。不從他教便識。得自家活計。所以南泉曰。王老師十八上解作活計。僧便問。古人十八上解作活計。未審作個什麼活計。答曰。兩隻水牯牛。雙角無欄棬。復云。若要於此明得去。直須得三玄旨趣。始得受用無礙。自家慶快。以暢平生。大丈夫漢莫教自辜。觸事不通。彼無利濟。與汝一切頌出曰。第一玄。法界廣無邊。森羅及萬象。總在鏡中圓。第二玄。釋尊問阿難。多聞隨事答。應器量方圓。第三玄。直出古皇前。四句百非外。閭氏問豐干。昭乃曰。這是三玄底頌。作么生。是三玄底旨趣。直教抉擇分明。莫只與么望空里妄解道。我曾親近和尚來。與我說了脫空。漫語誑嚇他人。吃鐵棒有日。莫言不道。又因採菊謂眾曰。金花布地。玉蕊承天。杲日當空。乾坤朗耀。云騰致雨。露結為霜。不傷物義。道將一句。來還有道。得底么。若道不得。眼中有屑。直須出卻始得。所以風穴云。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。於此明去。阇黎無分。全是老僧。於此不明。老僧即是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。要知老僧與阇黎么。拊其膝曰。這裡是阇黎。這裡是老僧。且問。諸上座。老僧與阇黎。是同是別。若
【現代漢語翻譯】 現代漢語譯本 之後自然心性明朗。更能通達變化，自由自在，享受無窮。這叫做自受用身佛（自身證悟而得的佛）。不需他人教導便能認識，得到自家謀生的本領。所以南泉禪師說：『王老師十八歲上就懂得謀生。』有僧人便問：『古人十八歲上懂得謀生，不知做什麼活計？』南泉禪師回答：『兩隻水牯牛，雙角沒有欄圈。』又說：『若要於此明白透徹，必須懂得三玄的旨趣，才能受用無礙，自身慶幸快樂，以暢快平生。大丈夫漢不要自己辜負自己，觸事不通，於人無利無益。』我為你們把一切頌出來：第一玄，法界廣闊無邊，森羅萬象，總在鏡中圓滿。第二玄，釋尊（釋迦牟尼佛的尊稱）問阿難（釋迦牟尼十大弟子之一），阿難隨事回答，應器量方圓。第三玄，直出古皇（上古時期的聖皇）之前，四句百非之外，閭丘胤問豐干禪師。昭乃說：這是三玄的頌，怎麼是三玄的旨趣？直接教你決斷選擇分明，不要只是這樣對著空虛妄加解釋說：我曾親近和尚而來，和尚與我說了脫空，胡說八道嚇唬他人，吃鐵棒的日子不遠了。不要說我沒告訴你。又因為採菊花對大家說：金花鋪地，玉蕊承天，杲日當空，乾坤朗耀，云騰致雨，露結為霜，不傷物義，說一句來，還有說得出的嗎？如果說不出，眼中就有塵屑，必須去除掉才行。所以風穴禪師說：若立一塵，家國興盛，野老皺眉。不立一塵，家國喪亡，野老安寧。於此明白透徹，阇黎（梵語，意為弟子）沒有份，全是老僧的。於此不明白，老僧就是阇黎。阇黎與老僧，既能悟卻天下人，也能瞎卻天下人。要知道老僧與阇黎嗎？拍著膝蓋說：這裡是阇黎，這裡是老僧。且問諸位，老僧與阇黎，是同是別？若...
【English Translation】 English version Afterwards, one's own mind becomes clear, and one gains the freedom to adapt and transform, enjoying infinite benefits. This is called the self-enjoyment body of the Buddha (Svayam Sambhogakaya). Without needing instruction from others, one can recognize and obtain one's own livelihood. Therefore, Zen Master Nanquan said, 'Master Wang understood how to make a living at the age of eighteen.' A monk then asked, 'The ancients understood how to make a living at the age of eighteen; I wonder what kind of living they made?' Nanquan replied, 'Two water buffaloes, with horns free from any enclosure.' He further said, 'If you want to understand this thoroughly, you must grasp the essence of the Three Mysteries, so that you can enjoy it without hindrance, rejoice in yourself, and live a fulfilling life. A great man should not betray himself, being unable to understand things, which is of no benefit to others.' I will now recite everything for you: The First Mystery: The Dharma Realm is vast and boundless, with all phenomena and myriad forms, all perfectly contained within the mirror. The Second Mystery: Shakyamuni Buddha (釋迦牟尼佛的尊稱) asked Ananda (釋迦牟尼十大弟子之一), who answered according to the circumstances, responding with appropriate measure and form. The Third Mystery: Directly before the ancient emperors, beyond the four statements and hundred negations, Lu Qiuyin asked Zen Master Fenggan. Zhao Nai said: These are the verses of the Three Mysteries. What is the essence of the Three Mysteries? Directly teaching you to decisively choose and distinguish clearly, do not just interpret it vaguely in emptiness, saying, 'I have been close to the Abbot, and he has spoken to me about detachment from emptiness,' speaking nonsense to frighten others; the day of eating iron rods is not far off. Don't say I didn't warn you. Furthermore, picking chrysanthemums, he said to the assembly, 'Golden flowers spread across the ground, jade stamens support the sky, the bright sun is in the sky, the universe shines brightly, clouds rise to bring rain, dew condenses into frost, without harming the essence of things. Say a phrase, is there anyone who can say it?' If you cannot say it, there is dust in your eyes, which must be removed. Therefore, Zen Master Fengxue said, 'If one establishes a single speck of dust, the country prospers, and the old man frowns. If one does not establish a single speck of dust, the country declines, and the old man is at peace.' If you understand this thoroughly, the Shramanera (梵語，意為弟子) has no share, it is all the old monk's. If you do not understand this, the old monk is the Shramanera. The Shramanera and the old monk can both enlighten the people of the world and blind the people of the world. Do you want to know the old monk and the Shramanera? Patting his knee, he said, 'Here is the Shramanera, here is the old monk.' Now I ask you all, are the old monk and the Shramanera the same or different? If...
道是同去。上座自上座。老僧自老僧。若道是別去。又道老僧即是阇黎。若能於此明得去。一句中有三玄三要。賓主歷然。平生事辦。參學事畢。所以永嘉曰。粉骨碎身。未足酬一句。瞭然超百億。又曰。臨濟兩堂首座一日相見。齊下喝。僧問。臨濟還有賓主也無。答曰。賓主歷然。昭作偈曰。兩堂首座總作家。其中道理有分拏。賓主歷然明似鏡。宗師為點眼中花。
(乙未)上方遇安禪師入寂(天臺韶法嗣法眼第三世)
遇安。住溫州瑞鹿。至道元年春。將遷寂。弟子蘊仁侍立。安說偈示曰。不是嶺頭攜得事。豈從雞足付將來。自古聖賢皆若此。非吾今日為君裁。囑已。遂澡身易衣。安坐令舁棺至室。良久。自入棺。經三日。門人啟棺。睹安右脅而臥。四眾哀慟。安再起。升堂說法。呵責垂誡。此度再啟吾棺者。非吾之子。言訖。復入棺長往○本先。永嘉鄭氏子。兒稚不甘處俗。年二十五。出家受具。參德韶。導以風幡話。言下便悟。服勤十年。乙未。住溫州瑞鹿。足不歷城邑。手不度財帛。不設臥具。不衣繭絲。卯齋。終日宴坐。申旦誨誘門弟子。逾三十年。其志彌厲。謂眾曰。吾初見天臺。言下便薦。然千日之內。四威儀之中。似物礙膺。如仇同處。一日忽然猛省。譬如洗面。摸著鼻孔。作偈曰。
【現代漢語翻譯】 現代漢語譯本： 說是一同離去，上座有上座的去處，老僧有老僧的去處。如果說是分別離去，又說老僧就是阇黎（梵語，意為弟子）。如果能在此處明白，一句話中包含三玄三要，賓主分明，一生之事辦妥，參學之事完畢。所以永嘉（唐代禪僧）說：『粉身碎骨，也難以酬謝一句話，瞭然明白就超越百億。』又說：臨濟（唐代禪僧）兩堂首座有一天相見，一起發出喝聲。有僧人問：『臨濟還有賓主嗎？』回答說：『賓主分明。』昭（應為趙，疑為趙州禪師）作偈說：『兩堂首座都是行家，其中道理有分別。賓主分明如明鏡，宗師只是點綴眼中的花。』
（乙未年）上方寺的遇安禪師圓寂（天臺德韶法嗣，法眼宗第三世）
遇安，住在溫州瑞鹿寺。至道元年（995年）春天，將要圓寂。弟子蘊仁侍立在旁，遇安說偈示眾：『不是從嶺頭攜帶而來的事，難道是從雞足山（迦葉尊者入定之處）交付下來的？自古聖賢都是這樣，不是我今天為你裁決。』囑咐完畢，於是沐浴更衣，安然端坐，命人將棺材抬到房間。過了很久，自己進入棺材。過了三天，門人打開棺材，看到遇安呈右脅而臥的姿勢，四眾弟子哀慟不已。遇安再次起身，升堂說法，呵斥垂誡。『這次再打開我棺材的人，就不是我的弟子。』說完，又進入棺材長逝。本先，是永嘉鄭氏之子，年幼就不喜歡過世俗生活，二十五歲時出家受具足戒，參拜德韶禪師，德韶用風幡的典故引導他，他當即開悟。服侍德韶十年。乙未年，住在溫州瑞鹿寺，腳不踏入城邑，手不接觸財物，不設臥具，不穿絲綢，每天卯時（早上五點到七點）吃齋飯，整天靜坐，申時（下午三點到五點）到天亮教誨門下弟子，超過三十年，他的志向更加堅定。他對眾人說：『我當初見到天臺德韶禪師，當即就領悟了。然而一千天之內，在行住坐臥四威儀之中，好像有什麼東西阻礙在胸中，如同仇人同處。有一天忽然猛然醒悟，譬如洗臉，摸到了自己的鼻孔。』作偈說：
【English Translation】 English version: It is said that we go together. The senior monk has his place, and the old monk has his place. If it is said that we go separately, it is also said that the old monk is the acharya (Sanskrit, meaning disciple). If one can understand this, one sentence contains three mysteries and three essentials, the host and guest are distinct, the affairs of a lifetime are settled, and the matter of studying is completed. Therefore, Yongjia (Zen monk of the Tang Dynasty) said: 'Pulverizing bones and crushing the body is not enough to repay one sentence; clear understanding surpasses hundreds of billions.' It is also said: The two chief monks of Linji (Zen monk of the Tang Dynasty) met one day and both shouted. A monk asked: 'Does Linji still have host and guest?' He replied: 'Host and guest are distinct.' Zhao (should be Zhao, suspected to be Zen Master Zhaozhou) composed a verse saying: 'The two chief monks are all experts, and there is a distinction in the principles within. Host and guest are as clear as a mirror; the master only adds a flower to the eye.'
In the year Yiwei (995 AD), Zen Master Yu'an of the Shangfang Temple passed away (Tiantai Deshao's Dharma heir, the third generation of the Fayan School)
Yu'an lived in Ruilu Temple in Wenzhou. In the spring of the first year of Zhidao (995 AD), he was about to pass away. His disciple Yunren stood by his side. Yu'an said a verse to show the assembly: 'It is not something brought from the top of the mountain; how could it be passed down from Kukkutapada (where Mahakasyapa is said to be awaiting Maitreya)? All the sages of ancient times were like this; it is not that I am deciding for you today.' After instructing, he bathed and changed his clothes, sat peacefully, and ordered people to carry the coffin to the room. After a long time, he entered the coffin himself. After three days, the disciples opened the coffin and saw Yu'an lying on his right side. The four assemblies mourned. Yu'an rose again, ascended the hall to preach the Dharma, rebuking and admonishing. 'Those who open my coffin again this time are not my disciples.' After saying this, he entered the coffin again and passed away. Benxian was the son of the Zheng family of Yongjia. He did not like to live a secular life from a young age. At the age of twenty-five, he left home and received full ordination. He visited Zen Master Deshao, who guided him with the story of the wind and the banner, and he immediately attained enlightenment. He served Deshao for ten years. In the year Yiwei, he lived in Ruilu Temple in Wenzhou, his feet never stepping into the city, his hands never touching wealth, he did not set up bedding, he did not wear silk, he ate vegetarian food at maoshi (5 AM to 7 AM) every day, he sat in meditation all day, and from shenshi (3 PM to 5 PM) until dawn he taught his disciples, for more than thirty years, his ambition became even stronger. He said to the assembly: 'When I first saw Tiantai Deshao, I immediately understood. However, within a thousand days, in the four dignities of walking, standing, sitting, and lying, it was as if something was blocking my chest, like an enemy living with me. One day, I suddenly woke up, like washing my face and touching my nose.' He composed a verse saying:
非風幡動仁心動。自古相傳直至今。今後水云人慾曉。祖師真是好知音。又曰。若是見色便見心。人來問著方難答。若求道理說多般。孤負平生三事衲。又曰。曠大劫來祇如是。如是同天亦同地。同地同天作么形。作么形兮無不是。
(丙申)鄭工部謁善昭禪師
善昭。住汾陽。鄭工部到。茶話次。鄭示偈曰。黃紙休遮眼。青雲自有陰。莫將閑學解。埋沒祖師心。復云。只將此偈。驗天下長老。曰與么則汾陽也在里頭。曰擔枷過狀。曰更不再勘。曰兩重公案。曰知即得。鄭良久。昭噓一聲。鄭曰。文寶文寶。曰在甚所在。曰不容某甲出氣爭得嗔。他道淹滯長老在此。曰是何言歟。曰實。曰也不得放過。曰請師一偈。曰不閑紙墨。隨示偈曰。荒草尋幽徑。巖松迥布陰。幾多玄學客。失卻本來心○智嵩。住並汾。鄭工部到。鄭曰。汾陽昭禪師。愛看讀某甲。留一偈曰。黃紙休遮眼。青雲目有陰。莫將閑學解。埋沒祖師心。曰工部慣得其便。曰這賊。曰更不再勘。鄭問。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。曰幽州著腳。廣南廝撲。鄭無語。嵩曰。勘破這胡漢。曰二十年江南界里。這回卻見禪師曰瞎老婆吹火。
(丁酉)云居道齊禪師入寂(法燈欽法嗣法眼第三世)
道齊。住云居二十年。至
【現代漢語翻譯】 現代漢語譯本： 不是風在動，也不是幡在動，是仁者的心在動。自古以來就這樣相傳，一直到現在。希望今後修行的人能夠明白這個道理，祖師真是最好的知音。又說：如果一見到外在的色相就認為是心，別人來問你時就難以回答。如果想用道理來解釋，說得再多也是徒勞，辜負了平生所穿的僧衣。又說：從曠遠的大劫以來，真理一直就是這樣，它像天一樣，也像地一樣。既然像地像天，那它的形相是什麼樣的呢？它的形相啊，無所不是。
（丙申年（1056年））鄭工部拜訪善昭禪師
善昭禪師住在汾陽。鄭工部來拜訪他。在喝茶談話時，鄭工部展示了一首偈語：『黃色的紙張不要遮住眼睛，青雲自然會有陰影。不要用空閑的學問來解釋，埋沒了祖師的心。』又說：『我只想用這首偈語，來檢驗天下的長老。』善昭禪師說：『這麼說來，連我也在其中了？』鄭工部說：『這是擔著枷鎖過堂。』善昭禪師說：『那就不用再勘驗了。』鄭工部說：『這是兩重公案。』善昭禪師說：『明白就好。』鄭工部沉默了很久。善昭禪師嘆了一口氣。鄭工部說：『文寶啊文寶。』善昭禪師說：『在哪裡？』鄭工部說：『不容我出氣，怎麼能爭得過他，說我淹滯長老在這裡。』善昭禪師說：『這是什麼話？』鄭工部說：『是實話。』善昭禪師說：『那也不能放過你。』鄭工部說：『請禪師也作一首偈語。』善昭禪師說：『我不擅長紙墨。』於是隨口說了一首偈語：『荒草中尋找幽靜的小路，巖石上的松樹獨自展開綠蔭。多少玄學的客人，失去了本來的心。』智嵩禪師住在并州和汾州。鄭工部來拜訪他。鄭工部說：『汾陽的善昭禪師，喜歡看我寫的偈語，我留下一首偈語說：黃色的紙張不要遮住眼睛，青雲自然會有陰影。不要用空閑的學問來解釋，埋沒了祖師的心。』智嵩禪師說：『工部你很會投機取巧。』鄭工部說：『你這個賊。』智嵩禪師說：『那就不用再勘驗了。』鄭工部問：『百尺竿頭獨自打球，萬丈懸崖用絲線繫住腰時，該怎麼辦？』智嵩禪師說：『幽州著腳，廣南廝撲。』鄭工部無話可說。智嵩禪師說：『勘破這個胡漢。』鄭工部說：『我在江南一帶二十年，這次卻被禪師你看見了。』智嵩禪師說：『瞎老婆吹火。』
（丁酉年（1057年））云居道齊禪師圓寂（法燈欽的法嗣，法眼宗第三世）
道齊禪師在云居山住了二十年，直到圓寂。
【English Translation】 English version: It is not the wind that moves, nor the flag that moves; it is the benevolent mind that moves. This has been passed down from ancient times until now. I hope that future practitioners will understand this principle; the patriarch is truly the best confidant. It is also said: If you see the external form and immediately think it is the mind, it will be difficult to answer when others ask you. If you want to explain it with reason, it is futile no matter how much you say, and you will betray the monastic robe you have worn all your life. It is also said: From the vast kalpas, the truth has always been like this; it is like the sky, and it is like the earth. Since it is like the earth and like the sky, what is its form like? Its form is that it is not unlike anything.
(In the year Bing Shen (1056 AD)), Zheng, the Minister of Public Works, visited Zen Master Shanshao
Zen Master Shanshao lived in Fenyang. Minister Zheng came to visit him. During tea and conversation, Minister Zheng presented a verse: 'Do not let yellow paper cover your eyes; blue clouds will naturally have shade. Do not use idle learning to explain, burying the mind of the patriarch.' He also said: 'I just want to use this verse to test the elders of the world.' Zen Master Shanshao said: 'In that case, even I am included?' Minister Zheng said: 'This is carrying a cangue through the court.' Zen Master Shanshao said: 'Then there is no need to examine it again.' Minister Zheng said: 'This is a double case.' Zen Master Shanshao said: 'Understanding is enough.' Minister Zheng was silent for a long time. Zen Master Shanshao sighed. Minister Zheng said: 'Wenbao, Wenbao.' Zen Master Shanshao said: 'Where is it?' Minister Zheng said: 'If I am not allowed to breathe, how can I compete with him, saying that I, an old and stagnant elder, am here.' Zen Master Shanshao said: 'What are you talking about?' Minister Zheng said: 'It is the truth.' Zen Master Shanshao said: 'Then I cannot let you go.' Minister Zheng said: 'Please, Zen Master, also compose a verse.' Zen Master Shanshao said: 'I am not good at paper and ink.' So he casually said a verse: 'Seeking a secluded path in the wilderness, the pine trees on the rocks unfold their shade alone. How many metaphysical guests have lost their original mind.' Zen Master Zhisong lived in Bingzhou and Fenzhou. Minister Zheng came to visit him. Minister Zheng said: 'Zen Master Shanshao of Fenyang likes to read the verses I write; I left a verse saying: Do not let yellow paper cover your eyes; blue clouds naturally have shade. Do not use idle learning to explain, burying the mind of the patriarch.' Zen Master Zhisong said: 'Minister, you are very good at opportunism.' Minister Zheng said: 'You thief.' Zen Master Zhisong said: 'Then there is no need to examine it again.' Minister Zheng asked: 'What should I do when I am playing ball alone on a hundred-foot pole, and tying my waist with a silk thread on a ten-thousand-foot cliff?' Zen Master Zhisong said: 'Setting foot in Youzhou, wrestling in Guangnan.' Minister Zheng was speechless. Zen Master Zhisong said: 'Seeing through this barbarian.' Minister Zheng said: 'I have been in the Jiangnan area for twenty years, but this time I have been seen through by you, Zen Master.' Zen Master Zhisong said: 'A blind old woman blowing a fire.'
(In the year Ding You (1057 AD)), Zen Master Daoqi of Yunju Mountain passed away (the Dharma successor of Fadeng Qin, the third generation of the Fayan School)
Zen Master Daoqi lived on Yunju Mountain for twenty years until his death.
道三年九月示疾。八日申時。令擊鼓集眾。眾集。齊乃笑。敘出家本末。揖謝輔佐叢席者。且曰。老僧以風火相逼。特與諸人相見。且向甚麼處見。向四大五陰處見耶。六入十二處見耶。是種種處不可見。則只今相問者是誰。若真見得。可謂後學有賴。良久曰。吾化后。當以院事累契環。乃化○澄湜。建寧人。嗣百丈道恒。住棲賢。僧問。毗目仙人執善財手。見微塵諸佛。祇如未執手時。見個甚麼。湜曰。如今又見個甚麼。湜性高簡。律身精嚴。動不違法度。暮年三終藏經。以坐閱為未敬。則立誦行披之。
(庚子)警玄禪師住大陽
警玄。江夏張氏一。幼出家。聽圓覺經。問講者。何名圓覺。曰圓以圓融有漏為義。覺以覺盡無餘為義。玄笑曰。空諸有無。何名圓覺。講者嘆曰。是兒齒少。識卓如此。我所有何足以益之。政如以穢食置寶器。其可哉。遊方。謁梁山緣觀。問如何是無相道場。觀指壁間觀音像曰。此是吳處士畫。玄擬進語。觀急索曰。這個是有相底。那個是無相底。玄遂有省。便禮拜。觀曰。何不道取一句子。曰道即不辭。恐上紙墨。觀笑曰。此語上碑去在。玄獻偈曰。我昔初機學道迷。萬水千山覓見知。明今辯古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所
得。夜放烏雞帶雪飛。觀以為可興洞上之宗觀歿。辭塔出山。至大陽。堅禪師欣然讓法席。示眾。古德道。牽牛向溪東放。不免納官家徭稅。牽牛向溪西放。不免納官家徭稅。不如隨分納些些。渠總不妨。免致勞擾。作么生是隨分納些些底道理。但截斷兩頭。有無諸法。凡聖情盡。體露真常。事理不二。即如如佛。若能如此者。法法無依。平等大道。萬有不繫。隨處轉轆轆地。更有何事○咸平三年。蘊聰謁警玄。玄問。近離甚處。曰襄州。曰作么生。是不隔底句。曰和尚住持不易。曰且坐喫茶。侍者問。適來新到祗對。和尚為什麼。便教坐喫茶。曰我獻他新羅附子。他酬我舶上茴香。你去問他有語在。侍者請聰喫茶。問適來祗對和尚住持不易。意旨如何。曰真鍮不博金。
(辛丑)蘊聰禪師住谷隱
蘊聰。住谷隱。上堂。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。你不得離我這裡。若離我這裡。我有鉤鉤你。十五日已后諸佛滅。你不得住我這裡。若住我這裡。我有錐錐你。且道。正當十五日。用鉤即是。用錐即是。有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出。聰住石門。時太守以私意笞辱之。既歸。眾僧迎于道左。首座曰。太守無辜。屈辱和尚。聰以手指地曰。平地起
【現代漢語翻譯】 現代漢語譯本 得。夜裡放出的烏雞帶著雪花飛舞。 觀禪師認為蘊聰可以振興洞山宗（佛教禪宗五家之一）的宗風，觀禪師圓寂后，蘊聰辭別靈塔，出山來到大陽。 堅禪師很高興地將住持的位子讓給他。蘊聰向大眾開示：古德（古代的得道高僧）曾說，『牽牛向溪東邊放，免不了要繳納官家的徭役稅；牽牛向溪西邊放，也免不了要繳納官家的徭役稅。不如隨著自己的能力繳納一些，這樣總沒有妨礙，免得受到勞累和騷擾。』 那麼，什麼是『隨著自己的能力繳納一些』的道理呢？只要截斷有和無這兩頭，一切凡聖的分別心都消失，本性自然顯露，事和理融為一體，就如同如來佛一般。如果能夠做到這樣，那麼一切法都無所依賴，達到平等的大道，萬物都不能束縛你，無論在哪裡都能自由自在地運轉，還會有什麼事情呢？ 咸平三年（1000年），蘊聰拜訪警玄禪師。警玄問：『你最近從哪裡來？』蘊聰回答：『襄州。』警玄問：『怎麼說是不隔斷的句子？』蘊聰回答：『和尚您住持不易。』警玄說：『先坐下喝茶。』 侍者問：『剛才新來的人回答，和尚您為什麼就讓他坐下喝茶？』警玄說：『我獻給他新羅（古代朝鮮半島國家）的附子（一種藥材），他回贈我舶上的茴香（一種香料）。你去問問他，他自有話要說。』 侍者請蘊聰喝茶，問：『剛才您回答和尚「住持不易」，是什麼意思？』蘊聰說：『真金不換鍮石（一種賤金屬）。』
（辛丑年）蘊聰禪師住持谷隱寺
蘊聰住持谷隱寺。上堂開示：『十五日以前，諸佛出生；十五日以後，諸佛滅度。十五日以前，諸佛出生，你不能離開我這裡，如果離開我這裡，我就用鉤子鉤住你。十五日以後，諸佛滅度，你不能住在我這裡，如果住在我這裡，我就用錐子錐你。』 那麼，正當十五日的時候，是用鉤子好呢，還是用錐子好呢？』有偈語說：『正當十五日，鉤錐一時息。更擬問如何，回頭日又出。』 蘊聰住持石門寺時，太守因為私人的原因鞭打侮辱他。他回來后，眾僧在路邊迎接他，首座說：『太守無緣無故地屈辱和尚。』蘊聰用手指著地說：『平地起……』
【English Translation】 English version 'De.' At night, the black chicken released flies with snow. Master Guan thought that Yuncong could revitalize the Dongshan sect (one of the five schools of Chan Buddhism). After Master Guan passed away, Yuncong bid farewell to the pagoda and left the mountain, arriving at Dayang. Chan Master Jian gladly yielded the abbot's seat to him. Yuncong addressed the assembly: 'An ancient worthy (an ancient enlightened monk) said, 'Leading the ox to graze east of the stream, one cannot avoid paying taxes to the government; leading the ox to graze west of the stream, one cannot avoid paying taxes to the government. It is better to pay a little according to one's ability, so that there is no hindrance and one avoids being troubled and disturbed.' So, what is the principle of 'paying a little according to one's ability'? Just cut off the two ends of existence and non-existence, and all distinctions between the mundane and the sacred will disappear. The true nature will naturally be revealed, and matter and principle will merge into one, just like the Tathagata Buddha. If one can do this, then all dharmas will be without reliance, the great path of equality will be attained, and all things will be unable to bind you. Wherever you are, you can turn freely, so what else is there to do?' In the third year of Xianping (1000 AD), Yuncong visited Chan Master Jingxuan. Jingxuan asked, 'Where have you come from recently?' Yuncong replied, 'Xiangzhou.' Jingxuan asked, 'How do you say the phrase that is without separation?' Yuncong replied, 'It is not easy for the abbot to maintain the monastery.' Jingxuan said, 'Sit down and have some tea.' The attendant asked, 'Just now, the newcomer answered. Why did the abbot tell him to sit down and have some tea?' Jingxuan said, 'I offered him Fuzi (a medicinal herb) from Silla (an ancient Korean kingdom), and he returned me fennel (a spice) from overseas. Go ask him, and he will have something to say.' The attendant invited Yuncong to have tea and asked, 'Just now, you answered the abbot 'it is not easy to maintain the monastery.' What did you mean?' Yuncong said, 'True gold is not exchanged for brass.'
In the year of Xinchou, Chan Master Yuncong resided at Guyin Temple.
Yuncong resided at Guyin Temple. He ascended the Dharma hall and gave a discourse: 'Before the fifteenth day, all Buddhas are born; after the fifteenth day, all Buddhas pass away. Before the fifteenth day, all Buddhas are born, you must not leave here. If you leave here, I will hook you with a hook. After the fifteenth day, all Buddhas pass away, you must not stay here. If you stay here, I will prick you with an awl.' So, on the fifteenth day, is it better to use a hook or an awl?' There is a verse that says: 'On the fifteenth day, the hook and the awl cease together. If you ask further, turn your head and the sun rises again.' When Yuncong resided at Shimen Temple, the prefect flogged and humiliated him for personal reasons. After he returned, the monks greeted him on the road. The head monk said, 'The prefect has wronged the abbot without cause.' Yuncong pointed to the ground and said, 'Rising from flat ground...'
骨堆。隨指涌一土堆。守聞令人削去。復涌如初。守后全家歿于襄州。
(壬寅)遵式法師歸天臺
遵式。住四明十二年。壬寅。歸天臺。即西隅建精舍。率眾修唸佛三昧○朱炎。為節度判官。久讀海眼。未知趣入。一日問講僧義江曰。此身死後。此心何在。江曰。此身未死。此心何在。炎契旨。述偈曰。四大不須先後覺。六根還向用時空。難將語默呈師也。只在尋常語默中。江曰。更須吐卻。
(甲辰)元璉禪師住廣慧
元璉。得法首山。出世住汝州廣慧。示眾。我在先師會中。見舉竹篦子問省驢漢省從此悟入。我道悟即悟。要且未盡先師意旨。這個說話。須是到此田地。方相委悉。情見未忘者。豈免疑謗。又見智門綱宗歌曰。胡蜂不戀舊時窠。猛將那肯家中死。曰祚兄消許多氣力作么。我尋常說禪。如手中扇子。舉起便有風。不舉一點也無。既稱宗師。卻以實法與人。好將一把火照看。與么開口。面皮厚多少。巖頭云。若以實法與人。土也消不得。又云。佛法本來無事。從上諸聖儘是捏怪。強生節目。壓良為賤。埋沒兒孫。更有云門趙州德山臨濟。死不惺惺。一生受屈。老僧這裡不然。便是釋迦老子出來。也貶向他方世界。教伊絕跡去。何故如此。免慮喪我兒孫。老僧與么道。你諸人若
【現代漢語翻譯】 現代漢語譯本：一堆骨頭。隨即（從骨堆里）涌出一個土堆。地方長官聽說后，派人削平土堆，但土堆又恢復如初。後來，地方長官全家都死在了襄州。
（壬寅年（1002年））遵式法師回到天臺山
遵式法師在四明住了十二年。壬寅年（1002年），他回到天臺山，在西邊建造精舍，帶領眾人修習唸佛三昧。朱炎當時擔任節度判官，長期閱讀《海眼》，卻不明白其中的旨趣。一天，他問講經的和尚義江：『此身死後，此心在哪裡？』義江回答：『此身未死，此心又在哪裡？』朱炎領悟了其中的道理，寫了一首偈子：『四大不須先後覺，六根還向用時空。難將語默呈師也，只在尋常語默中。』義江說：『更須吐卻。』
（甲辰年（1004年））元璉禪師住持廣慧寺
元璉禪師，得法于首山省念禪師。出世后住持汝州廣慧寺。他開示大眾說：『我在先師（首山省念禪師）那裡，見到先師舉起竹篦子問「省驢漢省」，我從此悟入。我說悟即是悟，但還沒有完全領會先師的意旨。』這個說話，必須是到了這種田地，才能完全明白。情見未忘的人，難免會產生懷疑和誹謗。他又引用智門綱宗歌說：『胡蜂不戀舊時窠，猛將那肯家中死。』（元璉禪師）說：『曰祚兄，你費這麼多力氣做什麼？』我平常說禪，就像手中的扇子，舉起來就有風，不舉起來一點風也沒有。既然被稱為宗師，卻用實在的法給人，最好用一把火照看。這樣開口，臉皮有多厚？巖頭禪師說：『如果用實在的法給人，土也消受不了。』又說：『佛法本來沒有事，從上代的聖人都是捏造奇怪的事情，強行製造節目，壓迫良善，埋沒兒孫。』更有云門文偃、趙州從諗、德山宣鑒、臨濟義玄，死後還不醒悟，一生都白白受了委屈。老僧我這裡不一樣，就算是釋迦老子出來，也要貶到他方世界，讓他絕跡而去。為什麼這樣做？免得喪失我的兒孫。老僧我這樣說，你們這些人如果
【English Translation】 English version: A pile of bones. Immediately, a mound of earth emerged from the bone pile. The local official, upon hearing this, ordered people to level the mound, but it reappeared as before. Later, the entire family of the local official died in Xiangzhou.
(Renyin year (1002)) Dharma Master Zunshi returned to Mount Tiantai
Zunshi lived in Siming for twelve years. In the Renyin year (1002), he returned to Mount Tiantai and built a hermitage in the west, leading the community in cultivating the Samadhi of Buddha Recitation. Zhu Yan, who was then serving as a judge, had long read 'Sea Eye' but did not understand its meaning. One day, he asked the sutra-lecturing monk Yijiang: 'After this body dies, where will this mind be?' Yijiang replied: 'Before this body dies, where is this mind?' Zhu Yan realized the truth and composed a verse: 'The four elements need not be awakened sequentially; the six senses return to emptiness when used. It is difficult to present words and silence to the teacher; they are only in ordinary words and silence.' Yijiang said: 'It is necessary to spit it out further.'
(Jiachen year (1004)) Chan Master Yuanlian resided at Guanghui Monastery
Yuanlian, who received the Dharma from Shoushan, became the abbot of Guanghui Monastery in Ruzhou after entering the world. He addressed the assembly, saying: 'In the assembly of my late teacher (Chan Master Shoushan Sheng Nian), I saw the late teacher raise a bamboo whisk and ask, "The donkey-saving man saves," and I attained enlightenment from this. I say enlightenment is enlightenment, but I have not fully understood the late teacher's intention.' This saying must be understood in this state to be fully comprehended. Those who have not forgotten their emotional views will inevitably have doubts and slanders. He also quoted the Zhimeng Gangzong song, saying: 'The wasp does not long for its old nest; the brave general is unwilling to die at home.' (Chan Master Yuanlian) said: 'Brother Yuezuo, why do you expend so much effort?' I usually speak of Chan like a fan in my hand; when it is raised, there is wind; when it is not raised, there is no wind at all. Since you are called a master, you give people real Dharma; it is best to look at it with a fire. How thick is the skin to open your mouth like this? Yantou Chan Master said: 'If you give people real Dharma, even the earth cannot digest it.' He also said: 'The Buddha Dharma originally has nothing to do; all the saints from above are fabricating strange things, forcibly creating programs, oppressing the good, and burying their descendants.' Furthermore, Yunmen Wenyan, Zhaozhou Congshen, Deshan Xuanjian, and Linji Yixuan are not awakened even after death and have suffered in vain all their lives. I, the old monk, am different here; even if Shakyamuni Buddha comes out, I will demote him to another world and make him disappear. Why do I do this? To avoid losing my descendants. I, the old monk, say this, if you people
于這裡會得。豈不慶快。教你脫卻毛衫。做個灑灑地衲僧去。更若不會。來年更有新條在。惱亂春風卒未休○楊億。字大年。建寧人。幼舉神童。及壯負才名。而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。億疑之曰。是豈出孔孟之右乎。何佞甚。因閱數葉。茫然始少敬信。後會翰林李維勉令參問。及繇秘書監。出守汝州。首謁元璉。問布鼓當軒擊。誰是知音者。曰來風深辨。曰恁么則禪客相逢。祇彈指也。曰君子可八。億應喏喏。璉曰。草賊大敗。夜話次。璉曰。秘監曾與甚人道話來。曰某曾問雲門諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我祇管看。未審恁么道還得么。曰我這裡則不然。曰請和尚別一轉語。璉以手作拽鼻孔勢曰。這畜生更𨁝跳在。億于言下。脫然無疑。又半載大悟。作偈曰。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。應須合掌南辰后。嘗問璉曰。承和尚有言。一切罪業皆因財寶所生。勸人疏於財利。況南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。曰幡竿尖上鐵籠頭。曰海壇馬子似驢大。曰楚雞不是丹山鳳。曰佛滅二千歲。比丘少慚愧。后寄書李維。敘其師承本末詞曰。病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊
【現代漢語翻譯】 現代漢語譯本 在這裡領會，豈不是非常慶幸快樂？教你脫下世俗的衣衫，做一個灑脫自在的雲遊僧人。如果還是不能領會，來年春天還有新的枝條生長，擾亂春風終究不會停止。（楊億，字大年，建寧人。年幼時就被舉薦為神童，長大后才華橫溢，但不知道有佛。一天，他到同僚家，看見同僚在讀《金剛經》，笑著責備他。同僚卻若無其事地讀著。楊億懷疑地說：『難道這比孔孟之道還高明嗎？真是太荒謬了。』於是翻閱了幾頁，茫然不知所措，開始稍微有些敬畏相信。後來翰林李維勉勵他參禪問道。等到他擔任秘書監，出任汝州太守時，首先拜訪了元璉（禪師的名字），問道：『把布鼓放在大門口敲打，誰是知音者？』元璉說：『來風能深刻辨別。』楊億說：『既然這樣，那麼禪客相逢，只需彈指即可。』元璉說：『君子可以領悟。』楊億應聲稱是。元璉說：『草寇大敗。』夜談時，元璉問：『秘監曾與什麼人談論過？』楊億說：『我曾問雲門諒（禪師的名字）監寺，兩個老虎相咬時如何？』諒說：『一合相。』我說：『我只管看。不知道這樣說可以嗎？』元璉說：『我這裡則不然。』楊億說：『請和尚換一種說法。』元璉用手作拽鼻孔的姿勢說：『這畜生更要跳起來了。』楊億在言語之下，豁然無疑。又過了半年，大徹大悟，作偈說：『八角磨盤在空中行走，金毛獅子變成了狗。想要將身藏在北斗星中，應該合掌在南辰星之後。』曾問元璉說：『聽和尚說，一切罪業都是因為財寶所生，勸人疏遠財利。況且南閻浮提（佛教術語，指我們所居住的這個世界）的眾生，以財為生命，邦國用財富來聚集人民，佛教中有財施和法施兩種佈施，為何勸人疏遠財物呢？』元璉說：『幡竿尖上的鐵籠頭。』楊億說：『海壇的馬駒像驢一樣大。』元璉說：『楚地的雞不是丹山的鳳凰。』元璉說：『佛滅度兩千年（指佛教傳入中國兩千年），比丘（佛教出家人）很少有慚愧之心。』後來寄信給李維，敘述他師承的本末，詞中說：『我從小就愚笨頑固，卻受到您的獎掖顧念，得以聽聞南宗（禪宗）的宗旨，長久陪伴您在上京遊歷。』）
【English Translation】 English version Achieving enlightenment here, wouldn't that be a cause for celebration and joy? I'll teach you to shed your worldly garments and become a free and unburdened wandering monk. If you still don't understand, next year there will be new branches growing, and the disturbing spring breeze will not cease. (Yang Yi, styled Danian, was from Jianning. He was recommended as a child prodigy and, as an adult, possessed great talent and fame, but he did not know about Buddhism. One day, he visited a colleague and saw him reading the Diamond Sutra. He laughed and rebuked him. The colleague continued reading as if nothing had happened. Yang Yi doubted and said, 'Is this superior to the teachings of Confucius and Mencius? It's utterly absurd.' So he read a few pages, feeling lost and beginning to have some respect and belief. Later, Hanlin Li Wei encouraged him to inquire into Chan (Zen) Buddhism. When he served as Secretary Supervisor and was appointed Prefect of Ruzhou, he first visited Yuanlian (a Chan master), asking, 'Beating a cloth drum at the gate, who is the one who understands the sound?' Yuanlian said, 'The coming wind deeply discerns.' Yang Yi said, 'In that case, when Chan practitioners meet, a finger snap is all that's needed.' Yuanlian said, 'A gentleman can understand.' Yang Yi responded affirmatively. Yuanlian said, 'The bandit army is utterly defeated.' During a night conversation, Yuanlian asked, 'Secretary Supervisor, who have you been talking with?' Yang Yi said, 'I once asked Supervisor Yunmen Liang (a Chan master), 'What happens when two tigers bite each other?' Liang said, 'A single united appearance.' I said, 'I just watch. I don't know if that's the right way to say it?' Yuanlian said, 'It's not like that here.' Yang Yi said, 'Please, Master, give another explanation.' Yuanlian made a gesture of pulling his nose and said, 'This beast will jump even more!' Yang Yi, upon hearing these words, was completely free from doubt. After another half year, he had a great enlightenment and composed a verse: 'The octagonal millstone walks in the empty sky, the golden-haired lion transforms into a dog. If you want to hide yourself in the Big Dipper, you must join your palms behind the Southern Star.' He once asked Yuanlian, 'I heard you say that all sins arise from wealth and treasures, and you advise people to be detached from wealth and profit. Moreover, the sentient beings of Jambudvipa (a Buddhist term referring to the world we live in) take wealth as their life, and nations use wealth to gather people. In Buddhism, there are two kinds of giving: material giving and Dharma giving. Why do you advise people to be detached from wealth?' Yuanlian said, 'The iron cage on the tip of the flagpole.' Yang Yi said, 'The foal of Haitan is as big as a donkey.' Yuanlian said, 'The chicken of Chu is not the phoenix of Danshan.' Yuanlian said, 'Two thousand years after the Buddha's extinction (referring to 2000 years after the Buddha's passing, implying the time Buddhism has been in China), few Bhikkhus (Buddhist monks) have a sense of shame.' Later, he sent a letter to Li Wei, narrating the origin and end of his lineage, saying in the letter: 'I have been foolish and stubborn since childhood, but I have received your encouragement and care, and I have been able to hear the teachings of the Southern School (Zen Buddhism) and accompany you on your travels in the capital for a long time.')
。動靜諮詢。周旋䇿發。俾其刳心之有詣。牆面之無慚者。誠出席間床下矣。矧又故安公大師。每垂誘導。又得雲門諒公大士見顧蓬蒿。諒之旨趣。正與安公同轍。並自廬山歸宗云居而來。皆是法眼流裔。去年假守茲郡。適會廣慧禪伯實嗣首山念。念嗣風穴。風穴嗣南院。南院嗣興化。興化嗣臨濟。臨濟嗣黃檗。黃檗嗣百丈海。海嗣馬祖。馬祖嗣讓和尚。即曹溪之長嫡也。齋中務簡。退食多暇。或坐邀而至。或命駕從之。請叩無方。蒙滯俱釋。半歲之後。曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物。嚗然自落。積劫未明之事。廓爾現前。固亦抉擇之洞分。應接之無蹇矣。重念先德。率多參尋。如雪峰九度上洞山。三度上投子。遂嗣德山。臨濟得法大愚。終承黃檗。云巖蒙道吾訓誘。乃為藥山之子。丹霞蒙馬祖印可。而作石頭之裔。在古多有。于理無嫌。病夫今繼紹之緣。實屬於廣慧。而提激之自。良出於鰲峰也。欣幸欣幸○吳僧道源。集西天佛祖以至東土宗師機緣。為景德傳燈錄三十卷。進呈。真宗覽之嘉賞。敕翰林學士楊億等。刊正撰序。頒入大藏。天下流行。
(丙午)清剖參警玄禪師
清剖。得法警玄。在大陽作園頭。一日種瓜次。玄問。甜瓜何時得熟。曰即今熟爛了也。曰揀甜底摘來。曰與
甚麼人吃。曰不入園者。曰未審不入園者。還吃也無。曰汝還識伊么。曰雖然不識。不得不與。玄笑而去。有僧問剖。娑竭出海乾坤震。覿面相呈事若何。曰金翅鳥王當宇宙。箇中誰是出頭人。曰忽遇出頭時。又作么生。曰似鶻捉鳩。君不信。髑髏前驗始知真。曰恁么則叉手當胸。退身三步也。曰須彌座下烏龜子。莫待重遭點額回○羅浮山顯如。初參玄。玄問。汝是甚處人。曰益州。曰此去幾里。曰五千里。曰你與么來。還曾踏著么。曰不曾踏著。曰汝解騰空那。曰不解騰空。曰爭得到這裡。曰步步不迷方。通身無辨處。曰汝得超方三昧耶。曰聖心不可得。三昧豈彰名。曰如是如是。汝應信此。即本體全彰。理事不二。善自護持。
(戊辛)本先禪師入寂(天臺韶法嗣法眼第三世)
本先。住瑞鹿。衲子輻輳。大中祥符元年二月。謂門弟子如晝曰。可為我造個石龕。中秋望日。吾將順化。晝稟命。至八月望日畢工。遠近道俗奔趨瞻仰。是日參問如常。至午時安坐方丈。手結寶印。謂晝曰。古人云。騎虎頭。撩虎尾。中央事作么生。晝答曰。也祇是如晝。先曰。汝問我。晝乃問。騎虎頭。撩虎尾。中央事作么生。先曰。我也弄不出。言訖。奄然開一目。微視而寂。
(己酉)曉聰禪師住洞山
【現代漢語翻譯】 現代漢語譯本 什麼人吃？（僧）說：『不入園的人。』（僧）說：『不知不入園的人，還吃不吃？』（僧）說：『你還認識他嗎？』（僧）說：『雖然不認識，不得不給他。』玄（禪師）笑著離開了。有僧人問（慧）剖（禪師）：『娑竭龍王出海，乾坤震動，當面相見，事情會怎麼樣？』（慧）剖（禪師）說：『金翅鳥王佔據宇宙，其中誰是出頭的人？』（僧）說：『忽然遇到出頭時，又該怎麼辦？』（慧）剖（禪師）說：『像老鷹捉鴿子。你不相信，看看髑髏前的驗證，才知道是真的。』（僧）說：『這樣說來，就叉手當胸，退後三步了。』（慧）剖（禪師）說：『須彌山座下的烏龜，不要等到再次被點額才回頭。』羅浮山的顯如（禪師），初次參訪玄（禪師）。玄（禪師）問：『你是哪裡人？』（顯如禪師）說：『益州。』（玄禪師）說：『這裡去益州幾里？』（顯如禪師）說：『五千里。』（玄禪師）說：『你這樣來，可曾踏著（實地）嗎？』（顯如禪師）說：『不曾踏著。』（玄禪師）說：『你懂得騰空嗎？』（顯如禪師）說：『不懂得騰空。』（玄禪師）說：『怎麼到這裡的？』（顯如禪師）說：『步步不迷失方向，通身沒有分辨之處。』（玄禪師）說：『你得到了超方三昧嗎？』（顯如禪師）說：『聖心不可得，三昧豈能彰顯名號。』（玄禪師）說：『是這樣，是這樣。你應該相信這個，即本體完全彰顯，理和事不二。好好護持。』
（戊辛）本先禪師圓寂（天臺韶的法嗣，法眼宗第三世）
本先（禪師），住在瑞鹿寺，僧人聚集。大中祥符元年（1008年）二月，對門下弟子如晝說：『可以為我造個石龕，中秋望日，我將順應變化。』如晝接受命令，到八月望日完工。遠近的道士俗人奔走瞻仰。這天參問如常。到午時安坐在方丈，手結寶印，對如晝說：『古人說，騎虎頭，撩虎尾，中央的事怎麼辦？』如晝回答說：『也只是如晝。』本先（禪師）說：『你問我。』如晝於是問：『騎虎頭，撩虎尾，中央的事怎麼辦？』本先（禪師）說：『我也弄不出來。』說完，忽然睜開一隻眼睛，稍微看了看就圓寂了。
（己酉）曉聰禪師住持洞山
【English Translation】 English version Who eats? (The monk) said: 'Those who do not enter the garden.' (The monk) said: 'I don't know if those who do not enter the garden, do they still eat?' (The monk) said: 'Do you recognize him?' (The monk) said: 'Although I don't recognize him, I have to give it to him.' Xuan (Zen master) laughed and left. A monk asked (Hui) Pou (Zen master): 'When the Dragon King Sagara emerges from the sea, heaven and earth shake. When facing each other, what will happen?' (Hui) Pou (Zen master) said: 'The Garuda King occupies the universe, who is the one who stands out?' (The monk) said: 'If you suddenly encounter someone standing out, what should you do?' (Hui) Pou (Zen master) said: 'Like a hawk catching a pigeon. If you don't believe it, look at the verification before the skull, and you will know it is true.' (The monk) said: 'In that case, I will put my hands together in front of my chest and take three steps back.' (Hui) Pou (Zen master) said: 'The turtle under Mount Sumeru, don't wait until you are marked on the forehead again before turning back.' Xianru (Zen master) of Mount Luofu, first visited Xuan (Zen master). Xuan (Zen master) asked: 'Where are you from?' (Xianru Zen master) said: 'Yizhou.' (Xuan Zen master) said: 'How many miles is it from here to Yizhou?' (Xianru Zen master) said: 'Five thousand miles.' (Xuan Zen master) said: 'When you came like this, have you ever stepped on (solid ground)?' (Xianru Zen master) said: 'I have never stepped on it.' (Xuan Zen master) said: 'Do you know how to levitate?' (Xianru Zen master) said: 'I don't know how to levitate.' (Xuan Zen master) said: 'How did you get here?' (Xianru Zen master) said: 'Step by step without losing direction, there is no place to distinguish throughout the body.' (Xuan Zen master) said: 'Have you attained the Samadhi beyond direction?' (Xianru Zen master) said: 'The holy mind cannot be obtained, how can Samadhi manifest its name?' (Xuan Zen master) said: 'So it is, so it is. You should believe this, that is, the original substance is fully manifested, and principle and matter are not two. Take good care of it.'
(Wuxin) Zen Master Benxian passed away (the Dharma successor of Tiantai Shao, the third generation of the Fayan School)
Benxian (Zen master) lived in Ruilu Temple, where monks gathered. In the second month of the first year of Dazhong Xiangfu (1008), he said to his disciple Ruzhou: 'You can build a stone niche for me. On the Mid-Autumn Festival, I will comply with the transformation.' Ruzhou accepted the order and completed it on the Mid-Autumn Festival. Taoists and lay people from far and near rushed to pay their respects. On this day, the consultations were as usual. At noon, he sat peacefully in the abbot's room, formed the treasure seal with his hands, and said to Ruzhou: 'The ancients said, riding the tiger's head, teasing the tiger's tail, what should be done in the middle?' Ruzhou replied: 'It's just Ruzhou.' Benxian (Zen master) said: 'You ask me.' Ruzhou then asked: 'Riding the tiger's head, teasing the tiger's tail, what should be done in the middle?' Benxian (Zen master) said: 'I can't figure it out either.' After saying that, he suddenly opened one eye, glanced slightly, and passed away peacefully.
(Jiyou) Zen Master Xiaocong resided in Dongshan
曉聰。曲江杜氏子。少出家。頭骨峣然。一帔閱寒暑。周遊荊楚。飫厭保社。與眾作息。無有識之者。在云居時。作燈頭。見僧說泗州僧伽近日在楊州出現。有禪者設問曰。既是泗州僧伽。為甚麼卻向揚州出現。聰婆娑從旁來。眾戲使對。聰曰。君子愛財。取之有道。眾目笑之。后僧舉似蓮花峰祥庵主。祥大驚曰。雲門兒孫猶在。中夜敷坐具。望雲居拜之。聰遂知名叢林。至洞山依道詮。己酉。詮移棲賢。以聰繼其席。果嗣文殊應天真。示眾。一大藏教是個之字。祖師西來是右字。作么生是正義。良久曰。天晴蓋卻屋。趁閑打卻禾。輸納王租了。鼓腹自高歌。聰凡見僧來有所問。輒嗔目視之曰。我擊虎術。汝不會去○洪諲。隱居衡岳三生。凡二十年。有湘陰豪貴。來游福嚴。見諲氣貌閑靖。一缽掛壁。余無長物。傾愛之。遂拜跪請曰。師寧甘長客於人。亦欲住山乎。神鼎乃我家植福之地。久乏宗匠。愿師俱往。諲笑曰諾。乃以己馬䭾諲還。諲至神鼎。設魚鼓粥飯如諸方。一年成叢席。十年有眾三十輩○歸省。住葉縣。上堂。夫行腳禪流。參學須具參學眼。見地須得見地句。方有相親分始得。不被諸境惑。亦不落於惡道。畢竟如何委悉。有時句到意不到。妄緣前塵分別影事。有時意到句不到。如盲摸象。各說異端。有時
【現代漢語翻譯】 現代漢語譯本：曉聰，曲江杜氏之子，年少時出家。頭骨奇特，一件僧衣度過寒暑。他周遊荊楚地區，吃飽喝足於各地的保社（古代鄉村組織），與眾人一同作息，沒有人認識他。在云居寺時，他負責照看燈頭。他聽見僧人說泗州僧伽（觀音菩薩的化身）近日在揚州出現。有禪者提問說：『既然是泗州僧伽（觀音菩薩的化身），為什麼卻在揚州出現？』曉聰慢慢地從旁邊走來，眾人戲弄著讓他回答。曉聰說：『君子愛財，取之有道。』眾人看著他笑著。後來，有僧人將此事告訴了蓮花峰祥庵主。祥庵主非常驚訝地說：『雲門宗的後代還在啊！』於是在半夜鋪設坐具，朝著云居寺的方向拜了拜。曉聰因此在叢林中出了名。後來他到洞山依止道詮禪師。己酉年（具體年份需要查對，大約是公元949年），道詮禪師移居棲賢寺，讓曉聰接替了他的位置。曉聰果然繼承了文殊應天禪師的法脈。他向大眾開示說：『全部的佛經就像一個「之」字，祖師西來就像一個「右」字，那麼什麼是真正的意義呢？』過了一會兒，他說：『天晴的時候蓋好屋，趁著空閑打好稻穀，交完王家的租稅，就鼓著肚子高聲歌唱。』曉聰每次見到僧人來請教問題，總是瞪著眼睛看著他們說：『我會擊虎之術，你們不會去學。』 洪諲，隱居在衡山二十多年。有湘陰的富豪前來遊覽福嚴寺，看見洪諲氣度安閑平靜，一個缽掛在墻上，沒有多餘的物品，非常喜歡他。於是跪拜請求說：『您是寧願長期寄居在別人那裡，還是想要住在山裡呢？神鼎山乃是我家植福之地，長期缺乏宗師，希望您能一起去。』洪諲笑著答應了。於是用自己的馬馱著洪諲回去。洪諲到了神鼎山，設定魚鼓、粥飯等，像其他寺院一樣。一年後形成了一個叢林，十年後有了三十個僧人。 歸省，住在葉縣。上堂開示說：『行腳參學的禪僧，參學必須具備參學的眼光，見地必須得到見地的語句，才能有互相親近的緣分。不被各種境界迷惑，也不會墮入惡道。究竟如何才能明白呢？』『有時語句到了，意思卻沒到，只是妄想攀緣過去的塵埃，分別虛幻的影子。有時意思到了，語句卻沒到，就像盲人摸象，各自說著不同的片面之詞。』有時
【English Translation】 English version: Xiao Cong, son of the Du family of Qujiang, became a monk at a young age. His skull was remarkably prominent, and he spent his days and nights in a single robe. He traveled throughout the Jing and Chu regions, eating his fill at various Bao She (ancient village organizations), living and resting with everyone else, and no one recognized him. When he was at Yunju Temple, he was in charge of the lamp. He heard a monk say that the Monk Sengqie of Sizhou (an incarnation of Avalokiteśvara) had recently appeared in Yangzhou. A Chan practitioner asked: 'Since it is the Monk Sengqie of Sizhou (an incarnation of Avalokiteśvara), why has he appeared in Yangzhou?' Xiao Cong slowly walked over from the side, and the others jokingly asked him to answer. Xiao Cong said: 'A gentleman loves wealth, but he acquires it in a proper way.' The others looked at him and laughed. Later, a monk told Lianhua Feng Xiang, the abbot, about this. Abbot Xiang was very surprised and said: 'The descendants of the Yunmen School are still here!' So he laid out his sitting mat in the middle of the night and bowed in the direction of Yunju Temple. Xiao Cong became famous in the monastic community because of this. Later, he went to Dongshan to rely on Chan Master Daoquan. In the year of Jiyou (the exact year needs to be checked, approximately 949 AD), Chan Master Daoquan moved to Qixian Temple and had Xiao Cong take his place. Xiao Cong indeed inherited the Dharma lineage of Chan Master Wenshu Yingtian. He instructed the assembly, saying: 'The entire Tripitaka is like the Chinese character 「之」 (zhi), and the Patriarch's coming from the West is like the Chinese character 「右」 (you), so what is the true meaning?' After a while, he said: 'When the weather is clear, build the house well; take advantage of the free time to harvest the rice; after paying the royal taxes, beat your belly and sing loudly.' Whenever Xiao Cong saw monks come to ask questions, he would glare at them and say: 'I know the art of tiger-fighting, but you won't go and learn it.' Hong Yin lived in seclusion on Mount Heng for more than twenty years. A wealthy man from Xiangyin came to visit Fuyan Temple and saw that Hong Yin was calm and peaceful, with a single bowl hanging on the wall and nothing else. He was very fond of him. So he knelt down and begged: 'Would you rather be a long-term guest of others, or would you like to live in the mountains? Mount Shending is the place where my family has planted blessings, and it has long lacked a master. I hope you will come with me.' Hong Yin smiled and agreed. So he used his own horse to carry Hong Yin back. When Hong Yin arrived at Mount Shending, he set up wooden fish drums and provided congee and rice, just like other monasteries. After one year, a monastic community was formed, and after ten years, there were thirty monks. Guisheng lived in Ye County. He gave a Dharma talk, saying: 'Chan monks who travel and study must have the eyes of a student, and their understanding must attain the words of understanding, so that they can have the affinity to be close to each other. They will not be confused by various realms, nor will they fall into evil paths. How can one know for sure?' 'Sometimes the words arrive, but the meaning does not, and they are just falsely clinging to the dust of the past, distinguishing illusory shadows. Sometimes the meaning arrives, but the words do not, like blind men touching an elephant, each speaking of different partial aspects.' Sometimes
意句俱到。打破虛空界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑。有僧請益柏樹子話。曰我不辭與汝說。還信么。曰和尚重言。爭敢不信。曰汝還聞檐頭水滴聲么。僧豁然。不覺失聲云。㖿。省曰。你見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。省乃欣然。省住持嚴冷枯淡。法遠義懷往參。時方寒雪。省呵罵驅逐。至以水潑。他僧皆怒而去。惟遠懷整濕衣安坐。省曰。你更不去。我打你。遠曰。某二人數千里來參和尚。豈以一杓水潑便去。即打殺也不去。省乃令掛搭。續命遠充典座。眾苦枯淡。遠乘省出。竊取油麵。為眾僧造五味粥。省知算所值。罰遠估衣缽還訖。打趁出。因寄居廊房。省出見。復索租錢。遠持缽於市。化錢還之。省乃曰。遠真有意參禪。乃呼之歸○遇賢。蘇州林氏子。母夢吞大珠而孕。生多異祥。容貌偉怪。口容雙拳。七歲常沈大淵。而衣不潤。年三十剃染圓具。往參彥球。發明心印。回居明覺院。惟事飲酒。醉則成歌。警世導俗。因號酒仙。歌曰。緣水紅桃花。前街後巷走。百餘遭。張三也識我。李四也識我。不識我。兩個拳頭那個大。兩個之中一個大。曾把虛空一[翟*支]破。摩娑令教卻恁么。拈取須彌枕頭臥。楊子江頭浪最深。行
【現代漢語翻譯】 現代漢語譯本 意句俱到，打破虛空界，光明照耀十方。有時意句表達不完全，就像沒有眼睛的人隨意行走，忽然不自覺地掉入深坑。 有僧人請教柏樹子話的含義，趙州從諗禪師說：『我不是不肯為你解說，你相信嗎？』僧人說：『和尚您說的話，我怎麼敢不相信？』趙州說：『你聽到屋檐上滴水的聲音嗎？』僧人豁然開悟，不禁失聲叫了出來。 趙州問：『你見到了什麼道理？』僧人便用偈頌回答說：『屋檐上的水滴，分明而清晰，打破了乾坤，當下心念止息。』趙州禪師聽了很高興。 趙州從諗禪師住持的寺院非常嚴厲冷淡。法遠和義懷前去參拜，當時正值寒冷的下雪天。趙州禪師呵斥謾罵並驅趕他們，甚至用水潑他們。其他僧人都生氣地離開了，只有法遠整理好濕衣服安然坐著。趙州說：『你還不走嗎？我要打你了。』法遠說：『我們二人從數千里之外來參拜和尚，怎麼會因為一勺水就離開呢？即使被打死也不會走。』趙州禪師於是讓法遠掛單，後來任命法遠擔任典座。大眾都苦於寺院的枯燥清淡。法遠趁趙州禪師外出，偷偷拿取油和麵，為眾僧熬製五味粥。趙州禪師知道后，責令法遠變賣估衣和衣缽償還所欠之物，然後將他趕走。法遠寄居在廊房。趙州禪師出來看見他，又索要房租。法遠拿著缽到市場化緣，用化來的錢還了房租。趙州禪師於是說：『法遠真是有心參禪。』於是叫他回來。 遇賢，是蘇州林氏的兒子，他的母親夢見吞下一顆大珍珠而懷孕，出生時有很多奇異的祥瑞。他的容貌偉岸奇特，口中能容納兩個拳頭。七歲時常常沉入大淵中，而衣服不會濕。三十歲時剃度受戒。前往參拜彥球禪師，開悟了心印。回到明覺院后，只喜歡喝酒，喝醉了就唱歌，以此來警醒世人，引導風俗，因此被稱為酒仙。他唱道：『緣水的紅桃花，前街後巷走，一百多趟。張三也認識我，李四也認識我。不認識我，兩個拳頭哪個大？兩個之中一個大。曾經把虛空一拳打破，摩娑令教卻恁么。』拿起須彌山當枕頭睡覺。楊子江頭的波浪最深，行走艱難。
【English Translation】 English version 'Meaning and phraseology both arrive. Break through the realm of emptiness. Light illuminates the ten directions. Sometimes meaning and phraseology do not fully arrive. A blind person walks haphazardly. Suddenly, unknowingly, falls into a deep pit.' A monk asked for instruction on the 'cypress tree' koan. Zhaozhou (778-897) (Chinese Chan master of the Tang dynasty) said, 'I am not refusing to explain it to you, do you believe me?' The monk said, 'How dare I not believe the venerable monk's words?' Zhaozhou said, 'Do you hear the sound of water dripping from the eaves?' The monk suddenly became enlightened and cried out involuntarily. Zhaozhou asked, 'What principle did you see?' The monk then responded with a verse: 'The water dripping from the eaves, distinctly and clearly, breaks through the universe, and the mind ceases immediately.' Zhaozhou was delighted. Zhaozhou maintained a strict and austere monastery. Fayuan and Yihuai went to visit. It was a cold, snowy day. Zhaozhou scolded and drove them away, even splashing them with water. The other monks left in anger, but Fayuan calmly sat down, straightening his wet clothes. Zhaozhou said, 'Are you still not leaving? I will hit you.' Fayuan said, 'We have come thousands of miles to visit the venerable monk. How could we leave because of a ladle of water? Even if you beat us to death, we will not leave.' Zhaozhou then allowed Fayuan to stay and later appointed him as the director of provisions. The community suffered from the austere conditions. Taking advantage of Zhaozhou's absence, Fayuan secretly took oil and flour and made five-flavored porridge for the monks. When Zhaozhou found out, he ordered Fayuan to sell his clothes and belongings to repay the debt and then expelled him. Fayuan lived in the corridor. Zhaozhou came out and saw him and demanded rent. Fayuan took his bowl to the market to beg for money and paid the rent. Zhaozhou then said, 'Fayuan truly has the intention to practice Chan.' So he called him back. Yuxian was the son of the Lin family of Suzhou. His mother dreamed of swallowing a large pearl and became pregnant. He was born with many auspicious signs. His appearance was imposing and unusual, and he could fit both fists in his mouth. At the age of seven, he often sank into deep pools, but his clothes would not get wet. At the age of thirty, he was ordained as a monk. He went to visit Yiqiu and awakened to the mind-seal. After returning to Mingjue Monastery, he only liked to drink wine, and when drunk, he would sing songs to warn the world and guide customs. Therefore, he was called the 'Wine Immortal.' He sang: 'The red peach blossoms by the water, walk through the front and back streets, more than a hundred times. Zhang San recognizes me, Li Si recognizes me. If you don't recognize me, which of the two fists is bigger? One of the two is bigger. I once broke through the void with one punch, rubbing it and teaching it like this.' He picks up Mount Sumeru (the central world-mountain in Buddhist cosmology) as a pillow and sleeps. The waves at the head of the Yangtze River are the deepest, making it difficult to walk.
人到此盡沉吟。他時若到無波處。還似有波時用心。金斝又聞泛。玉山還報頹。莫教更漏促。趁取月明回。一六二六其事已足。一九二九我要吃酒。長伸兩腳眠一窹。起來天地還依舊。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論個事。十分春色屬誰家。貴買硃砂畫月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。秋至山寒水冷。春來柳綠桃紅。一點動隨萬變。江村煙雨濛濛。有不有空不空。笊籬撈取西北風。生在閻浮世界。人情幾多愛惡。祇要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土且無酒酤。祥符二年上元日。凌晨索浴罷。就室握拳。以右舉左。張其口而化。
(庚戌)許式居士參曉聰禪師
比部郎中許式。出守南昌。過蓮華峰。聞祥公曰。聰道者在江西。試尋訪之。此僧人天眼目也。遂往參聰。言下了悟。時聰嘗自植松。而誦金剛經不輟。式贈詩曰。語言渾不滯。高躡祖師蹤。夜坐連雲石。春栽帶雨松。鑒分金殿燭。山答月樓鐘。有問西來意。虛堂對遠峰。一日式與泐潭澄上藍溥坐次。澄曰。聞郎中道夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。曰今日放衙早。曰聞答泗州大聖在揚州出現底是否。曰別點茶來。曰名不虛傳。
【現代漢語翻譯】 現代漢語譯本 人到這裡都深深地沉吟，如果將來到了風平浪靜的地方，也要像有風浪時一樣用心謹慎。酒杯里又傳來斟酒的聲音，像玉山一樣的人又要倒下了。不要讓滴漏聲催促，趁著月光明亮趕快回去吧。一六二六這件事已經足夠了，一九二九我想要喝酒。舒展開雙腿好好睡一覺，醒來後天地還是老樣子。門前的綠樹沒有鳥兒啼叫，庭院下的蒼苔上有落花。姑且和東風商量一件事，這十分的春色究竟屬於誰家？花大價錢買硃砂來畫月亮，算來白費了功夫。醉倒在綠楊樹蔭下，醒來后勉強說什麼是真如（Tathata，事物的真實如是的狀態）。泥人再三叮囑，不要丟失了衣珠（比喻本性）。秋天到了山寒水冷，春天來了柳綠桃紅。一點小小的變動會引發萬千變化，江邊的村莊籠罩在濛濛煙雨之中。說有不是有，說空不是空，用笊籬去撈取西北風。生在閻浮世界（Jambudvipa，我們所居住的這個世界），人情世故有多少愛和憎惡。只要能喝點酒，所以才會倒在街上、睡在路邊。死後卻又出生在娑婆世界（Saha World，充滿缺陷和痛苦的世界），不願意超脫往生凈土。為什麼呢？因為西方凈土沒有酒賣啊。祥符二年（1009年）上元節，凌晨洗完澡，就在房間里握緊拳頭，用右手舉起左手，張開嘴巴而化去。
（庚戌年）許式居士參拜曉聰禪師
比部郎中許式，出任南昌太守，路過蓮華峰，聽到祥公說，『曉聰道者在江西，可以去尋訪他，這位僧人是人天眼目啊。』於是前往參拜曉聰，當即領悟。當時曉聰曾經自己種植松樹，並且不停地誦讀《金剛經》。許式贈詩說，『語言完全不滯澀，高高地追隨祖師的足跡。夜晚坐在連著雲彩的石頭上，春天栽種帶著雨水的松樹。燭光照亮金殿，山迴應著月樓的鐘聲。如果有人問什麼是西來意（禪宗用語，指禪宗的宗旨），就用空曠的殿堂來面對遠處的山峰。』有一天，許式和泐潭澄上藍溥一起坐著，澄說，『聽說郎中您說「夜晚坐在連雲的石頭上，春天栽種帶著雨水的松樹」，當時您用什麼話來回答洞山呢？』許式說，『今天我下班早。』澄說，『聽說您回答說泗州大聖在揚州出現，是真的嗎？』許式說，『再來點茶。』澄說，『真是名不虛傳。』
【English Translation】 English version People all sigh deeply when they arrive here. If in the future you reach a place without waves, still be as mindful as when there are waves. The golden cup is heard being filled again, and the jade mountain is reported to be collapsing again. Don't let the clepsydra urge you on; take advantage of the bright moonlight to return. One six two six, this matter is already sufficient. One nine two nine, I want to drink wine. Stretch out my legs and sleep soundly. When I wake up, heaven and earth are still the same. There are no birds singing in the green trees in front of the door, and there are fallen flowers on the green moss under the courtyard. Let's discuss something with the east wind: to whom does this full spring belong? It's a waste of effort to spend a lot of money to buy cinnabar to paint the moon. Drunk, I lie down under the shade of the green willow, and when I wake up, I勉強 say what is Tathata (Tathata, the true suchness of things). The clay figure repeatedly囑咐, don't lose the 衣珠 (metaphor for inherent nature). Autumn arrives, the mountains are cold and the water is cold; spring comes, the willows are green and the peaches are red. A small movement follows myriad changes; the riverside village is shrouded in misty rain. Saying it is existent is not existent; saying it is empty is not empty; using a bamboo basket to scoop up the northwest wind. Born in Jambudvipa (Jambudvipa, the world we live in), how much love and hate is there in human relationships. Just wanting to drink some wine, that's why I fall on the street and sleep on the road. After death, I am born in the Saha World (Saha World, a world full of flaws and suffering), unwilling to be reborn in the Pure Land. Why? Because there is no wine for sale in the Western Pure Land. On the Yuan Festival of the second year of Xiangfu (1009 AD), after taking a bath at dawn, I clenched my fist in the room, raised my left hand with my right hand, opened my mouth and transformed.
(Gengxu year) Layman Xu Shi visits Zen Master Xiaocong
Xu Shi, the vice minister of the Ministry of Personnel, was appointed as the governor of Nanchang. Passing by Lotus Peak, he heard Xiang Gong say, 'The Daoist Xiaocong is in Jiangxi; you can go and visit him. This monk is the eye of humans and gods.' So he went to visit Xiaocong and immediately understood. At that time, Xiaocong had planted pine trees himself and recited the Diamond Sutra without stopping. Xu Shi presented a poem saying, 'The language is completely unhindered, highly following the footsteps of the patriarch. Sitting at night on the stone connecting to the clouds, planting pine trees with rain in the spring. The candlelight illuminates the golden palace, and the mountain responds to the bell of the moon tower. If someone asks what the meaning of the West is (Zen term, referring to the purpose of Zen), use the empty hall to face the distant peaks.' One day, Xu Shi and Letan Cheng Shang Lanpu were sitting together, and Cheng said, 'I heard that you said, 'Sitting at night on the stone connecting to the clouds, planting pine trees with rain in the spring.' What did you say to Dongshan at that time?' Xu Shi said, 'I get off work early today.' Cheng said, 'I heard that you answered that the Great Sage of Sizhou appeared in Yangzhou, is that true?' Xu Shi said, 'Bring some more tea.' Cheng said, 'The name is truly not in vain.'
曰和尚早晚回山。曰今日被上藍覷破。溥便喝。澄曰。須是你始得。式曰。不柰船何。打破戽斗。一日入上藍僧堂。問首座年多少。曰六十八。曰僧臘多少。曰四十七夏。曰聖僧得幾夏。曰與虛空齊受戒。式拍板頭曰。下官吃飯。不似首座吃鹽多○楚圓。全州李氏子。少為書生。年二十二得度。其母有賢行。使之遊方。圓連眉秀目。頎然豐碩。然忽繩墨。所至為老宿所呵。以為少叢林。圓柴崖而笑曰。龍象蹴踏。非驢所堪。嘗橐骨箱。以竹杖荷之。游湘沔間。與守芝谷泉。俱結伴入洛。聞善昭道望。為天下第一。決志親依。時朝廷方問罪河東。潞澤皆屯重兵。多勸其無行。圓不顧。易衣類廝養。竄名火隊中露眠草宿。竟造汾陽。昭壯之○守芝。太原王氏子。少棄家。試法華得度。講金剛經。名滿三河。時善昭出世汾水。芝往參。投誠入室。特受印可○谷泉。泉南人。少聰敏。性耐垢污大言不遜。為沙門撥置戒律。任心而行。眼蓋衲子。所至叢林輒刪去。泉不以介意。參昭。昭奇之。密受記莂。
(辛亥)曇穎參蘊聰禪師
曇穎。錢塘丘氏子。年十三。為大僧。于書無所不觀。十八九游京師。初謁警玄。問洞上特設偏正君臣。意明何事。曰父母未生時事。問如何體會。曰夜半正明。天曉不露。穎惘然棄去。
【現代漢語翻譯】 現代漢語譯本： 有僧人問和尚早晚回山。和尚說：『今天被上藍識破了。』溥禪師便大喝一聲。澄禪師說：『必須是你才能這樣。』式禪師說：『奈何不了船怎麼樣，打破水車。』有一天，式禪師進入上藍僧堂，問首座年齡多少。首座說：『六十八歲。』式禪師問：『僧臘多少？』首座說：『四十七夏。』式禪師問：『聖僧得幾夏？』首座說：『與虛空一樣接受戒律。』式禪師拍著板頭說：『下官吃飯，不像首座吃鹽多。』 楚圓禪師，全州李氏之子，年少時是書生，二十二歲時出家。他的母親有賢德，讓他遊歷四方。楚圓連眉秀目，身材高大豐滿，但不拘繩墨，所到之處被老修行們呵斥，認為他缺少叢林規矩。楚圓笑著說：『龍象的蹴踏，不是驢子所能承受的。』他曾經揹著骨灰箱，用竹杖挑著，遊歷湘沔一帶。與守芝、谷泉一起結伴前往洛陽。聽說善昭禪師的道望是天下第一，決心親自依止。當時朝廷正在問罪河東，潞澤都駐紮著重兵，很多人勸他不要前往，楚圓不顧，換上像僕役一樣的衣服，改名混在火隊中，露宿草地，最終到達汾陽，善昭禪師認為他很了不起。 守芝禪師，太原王氏之子，年少時離家，通過考試《法華經》而出家，講解《金剛經》，名滿三河。當時善昭禪師在汾水開法，守芝前往參拜，誠心投入門下，受到特別的印可。 谷泉禪師，泉南人，年少時聰明敏捷，性格能忍受污穢，說話不遜，作為沙門不遵守戒律，隨心而行，遮蓋衲衣，所到之處的叢林都想趕走他。谷泉不介意，參拜善昭禪師，善昭禪師認為他很奇特，秘密地給予了記莂。
(辛亥年(1011))曇穎參拜蘊聰禪師
曇穎禪師，錢塘丘氏之子，十三歲時成為大僧，對於書籍無所不讀。十八九歲時遊歷京師，最初拜見警玄禪師，問：『洞山(洞山)特設偏正君臣，意在說明什麼事？』警玄禪師說：『父母未生時的事。』曇穎禪師問：『如何體會？』警玄禪師說：『夜半正明，天曉不露。』曇穎禪師茫然地離開了。
【English Translation】 English version: A monk asked the master when he would return to the mountain in the morning or evening. The master said, 'Today, I was seen through by Shanglan.' Zen Master Pu then gave a loud shout. Zen Master Cheng said, 'Only you could do that.' Zen Master Shi said, 'What can be done about the boat? Break the waterwheel.' One day, Zen Master Shi entered the Sangha hall of Shanglan and asked the head monk how old he was. The head monk said, 'Sixty-eight years old.' Zen Master Shi asked, 'How many years of monastic life?' The head monk said, 'Forty-seven summers.' Zen Master Shi asked, 'How many summers did the Holy Monk attain?' The head monk said, 'I received the precepts along with the void.' Zen Master Shi slapped the wooden board and said, 'This official eats rice, unlike the head monk who eats more salt.' Zen Master Chuyuan, son of the Li family of Quanzhou, was a scholar in his youth and became a monk at the age of twenty-two. His mother was virtuous and encouraged him to travel. Chuyuan had connected eyebrows and beautiful eyes, and was tall and stout, but he was unconventional. Wherever he went, he was scolded by senior monks for lacking monastic discipline. Chuyuan smiled and said, 'The trampling of dragons and elephants is not something a donkey can bear.' He once carried an urn of ashes, carrying it with a bamboo staff, traveling in the Xiang and Mian regions. Together with Shouzhu and Guquan, he went to Luoyang. Hearing that Zen Master Shanzhao's reputation was the best in the world, he resolved to rely on him personally. At that time, the court was questioning Hedong, and heavy troops were stationed in Luzhe. Many people advised him not to go, but Chuyuan disregarded them, changed into clothes like a servant, changed his name and mixed into the fire brigade, sleeping in the grass, and finally arrived at Fenyang. Zen Master Shanzhao thought he was remarkable. Zen Master Shouzhu, son of the Wang family of Taiyuan, left home at a young age and became a monk by passing the Lotus Sutra examination. He lectured on the Diamond Sutra and was famous throughout the Three Rivers region. At that time, Zen Master Shanzhao opened the Dharma at Fenshui, and Shouzhu went to pay homage, sincerely entering the room and receiving special approval. Zen Master Guquan, a native of Quannan, was intelligent and quick-witted in his youth, and his character could endure filth. He spoke insolently, and as a Shramana, he did not abide by the precepts, acting as he pleased, covering his monastic robe. The monasteries he visited wanted to drive him away. Guquan did not mind, and paid homage to Zen Master Shanzhao, who thought he was very strange and secretly gave him a prophecy.
(Xin Hai Year (1011)) Tan Ying visited Zen Master Yuncong
Zen Master Tanying, son of the Qiu family of Qiantang, became a senior monk at the age of thirteen and read all kinds of books. At the age of eighteen or nineteen, he traveled to the capital and first met Zen Master Jingxuan, asking, 'Dongshan (Mount Dong) specially set up the partial and the correct, the ruler and the minister. What is the intention?' Zen Master Jingxuan said, 'The matter before parents were born.' Zen Master Tanying asked, 'How to understand it?' Zen Master Jingxuan said, 'It is bright in the middle of the night, but not revealed at dawn.' Zen Master Tanying left in confusion.
謁蘊聰。理大陽之語曰。師意如何。曰大陽不道不是。但口門窄。滿口說未盡。老僧即不與么。曰如何是父母未生事。曰糞墼子。問如何是夜半正明天曉不露。曰牡丹叢下睡貓兒。穎愈疑駭。日扣之。竟無得益。自奮曰。吾要以死究之。不解。終不出山。聰一日見普請。問曰。今日運薪乎。曰然。曰云門嘗問。人搬柴。柴搬人。如何會。穎不能對。聰因植杖石坐。笑曰。此事如人學書。點畫可效者工。否者拙。何故如此。未忘法耳。如有法執。故自為斷續。當筆忘手。手忘心。乃可也。穎於是默契其旨。良久曰。石頭云。執事元是迷。契理亦非悟。既曰契理。何謂非悟。曰汝以此句為藥語為病語。曰是藥語。聰呵曰。汝乃以病為藥。又可哉。曰事如函得蓋。理如箭直鋒妙寧有加者。而猶以為病。茲寔未諭。曰借其妙至。是亦止明理事而已。祖師意旨智識所不能到。矧事理能盡乎。故世尊曰。理障礙正知見。事障能續生死。穎恍如夢覺。曰如何受用。曰語不離窠臼。安能出蓋纏。穎嘆曰。才涉唇吻。便落意思。皆是死門。終非活路。即日辭去○曉舜。宜春胡氏子。少年粗猛。忽悟浮幻。投師出家。在洞山曉聰會下。時聰使至武昌行乞。首謁劉居士家。士高行。為時所敬。意所與奪。莫不從之。舜年少。不知其飽參。頗易
之。士曰。老漢有一問。上人語相契。即開疏。如不契。即請還新豐。問古鏡未磨時如何。曰黑如漆。曰磨后如何。曰照天照地。士笑曰。道人不自洞山來耶。拂袖入宅。舜默慚馳歸。舉似聰。聰為代語。問古鏡未磨時如何。曰此去漢陽不遠。問磨后如何。曰黃鶴樓前鸚鵡洲。舜于言下大悟○都尉李遵勖。謁蘊聰。問出家事。聰舉崔趙公問徑山欽。弟子出家得否。欽曰。出家是大丈夫事。非將相之所能為。以此公案答之。勖于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。尋自和曰。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。一日與堅上座送別。勖問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審此處彼處的的事作么生。堅曰。利劍拂開天地靜。霜刀才舉鬥牛寒。勖曰。恰值今日耳聵。堅曰。一箭落雙鵰。勖曰。上座為甚麼。著草鞋睡。堅以衣袖一拂。勖低頭曰。今日可謂降伏也。堅曰。普化出僧堂○許式。漕西蜀。道經汝陽。謁元璉。璉適接見於佛前。式曰。先拜佛。先拜長老。曰蝦蟆吞大蟲。曰恁么則總不拜去也。曰運使話墮。曰許長老具一隻眼。璉以衣袖便拂式曰。今日看破。便禮拜○楚圓。參善昭。經二年。未許入室。圓詣昭。昭揣其志。必罵詬使
令者。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席。已再夏。不蒙指示。但增世俗塵勞。念歲月飄忽。己事不明。失出家之利。語未卒。昭熟視罵曰。是惡知識。敢裨販我。怒舉杖逐之。圓擬伸救。昭掩其口。圓大悟曰。乃知臨濟道出常情。
(癸丑)五祖師戒禪師勘驗齊岳
師戒。住五祖山。喜勘驗衲子。時齊岳重顯號為飽參。且有機辨。兩人結伴遊淮。至東山下。顯未欲前。令岳先往。岳包腰。徑入方丈。時戒歸自外見之。呼曰。上人名甚麼。曰齊岳。戒曰。何似泰山。岳無語。戒即打趕出。翼日復謁。戒曰。汝作什麼。岳回首。以手畫圓相示之。戒曰。是什麼。岳曰。老老大大胡餅也不識。戒曰。趁爐灶熱。更搭一個。岳擬議。戒曳拄杖趁出門。及數日後。岳又詣。乃提起坐具曰。展則大千沙界。不展則毫髮不存。為復展即是。不展即是。戒下禪床把住曰。既是熟人。何須如此。岳又無語。戒又打出。
○重顯參光祚禪師
重顯。遂寧府李氏子。落髮受具。后出蜀。浮沉荊渚間。橫經講席。究理窮玄。詰問鋒馳。機辯無敵。歷年嘗典客大陽。與客論趙州宗旨。客曰。法眼禪師。昔邂逅覺鐵觜于金陵。問趙州柏樹子因緣記得否。覺曰。先師無此語。莫謗先師好。法眼拊手
【現代漢語翻譯】 現代漢語譯本： 有個人詆譭其他地方的禪師，而且他所講授的，都是些庸俗淺薄的事情。一天晚上，他抱怨說：『自從來到您的門下，已經兩年了，沒有得到您的指點，只是增加了世俗的煩惱。想到時間過得飛快，自己的事情還沒有明白，失去了出家的利益。』話還沒說完，昭禪師仔細地看著他，罵道：『你這個惡知識，竟敢來販賣我！』憤怒地舉起禪杖驅趕他。圓禪師想要替他求情，昭禪師摀住他的嘴。圓禪師這才恍然大悟，說道：『我這才知道臨濟宗的道法超出了常情。』
（癸丑年(1133年)）五祖師戒禪師考察齊岳禪師
師戒禪師住在五祖山，喜歡考察僧人。當時齊岳重顯禪師號稱飽參，而且很有機智辯才。兩人結伴遊歷淮地，到了東山腳下，重顯禪師不想先去，讓齊岳禪師先去。齊岳禪師整理好衣帶，直接進入方丈室。當時師戒禪師從外面回來，看見他，問道：『上人叫什麼名字？』答道：『齊岳。』師戒禪師問道：『和泰山比怎麼樣？』齊岳禪師無語。師戒禪師就打他，把他趕了出去。第二天又去拜見，師戒禪師問道：『你做什麼？』齊岳禪師回頭，用手畫了個圓圈給他看。師戒禪師問道：『這是什麼？』齊岳禪師說：『老老大大，連胡餅也不認識。』師戒禪師說：『趁著爐灶還熱，再烙一個。』齊岳禪師猶豫不決。師戒禪師拄著禪杖把他趕出門。幾天後，齊岳禪師又去拜見，於是提起坐具說：『展開就是大千沙界，不展開就什麼都不存在，到底是展開好，還是不展開好？』師戒禪師走下禪床抓住他說：『既然是熟人，何必這樣。』齊岳禪師又無語。師戒禪師又打了他一下，把他趕了出去。
重顯禪師參訪光祚禪師
重顯禪師，是遂寧府李家的兒子。剃度受戒后，離開四川，在荊渚一帶漂泊。研習儒家經典，講解經書，探究玄理，辯論時言辭犀利，機智辯才無人能敵。多年來曾經掌管大陽寺的客堂，和客人談論趙州禪師的宗旨。客人說：『法眼禪師，過去在金陵偶然遇到覺鐵觜禪師，問趙州柏樹子的因緣，還記得嗎？』覺鐵觜禪師說：『我的老師沒有說過這樣的話，不要誹謗我的老師。』法眼禪師拍手稱讚。
【English Translation】 English version: Someone was disparaging other teachers and everything he taught was vulgar and shallow. One evening, he complained, 'Since coming to your Dharma seat, it has been two years, and I have not received your guidance, but only increased worldly troubles. Thinking that time flies by, my own affairs are not clear, and I have lost the benefit of leaving home.' Before he finished speaking, Zen Master Zhao looked at him carefully and scolded, 'You evil friend, how dare you peddle me!' Angrily, he raised his staff to drive him away. Zen Master Yuan wanted to intercede for him, but Zen Master Zhao covered his mouth. Zen Master Yuan suddenly realized and said, 'Now I know that the Dharma of the Linji school is beyond the ordinary.'
(Gui Chou year (1133 AD)) Zen Master Shijie of the Fifth Patriarch Temple Examines Zen Master Qiyue
Zen Master Shijie lived in the Fifth Patriarch Mountain and liked to examine monks. At that time, Zen Master Qi Yue Chongxian was known as a well-versed practitioner and had great wit and eloquence. The two traveled together to the Huai area. When they arrived at the foot of Dongshan Mountain, Zen Master Chongxian did not want to go first and asked Zen Master Qi Yue to go first. Zen Master Qi Yue tidied up his clothes and went directly into the abbot's room. At that time, Zen Master Shijie returned from outside and saw him, and asked, 'What is the name of the venerable one?' He replied, 'Qi Yue.' Zen Master Shijie asked, 'What is it like compared to Mount Tai?' Zen Master Qi Yue was speechless. Zen Master Shijie hit him and drove him out. The next day, he went to visit again. Zen Master Shijie asked, 'What are you doing?' Zen Master Qi Yue turned his head and drew a circle with his hand to show him. Zen Master Shijie asked, 'What is this?' Zen Master Qi Yue said, 'You are so old, you don't even recognize a sesame cake.' Zen Master Shijie said, 'While the stove is still hot, bake another one.' Zen Master Qi Yue hesitated. Zen Master Shijie drove him out with his staff. A few days later, Zen Master Qi Yue went to visit again, and then he raised his seat and said, 'When unfolded, it is the great thousand worlds; when not unfolded, nothing exists. Is it better to unfold it or not to unfold it?' Zen Master Shijie got off the Zen bed and grabbed him and said, 'Since we are acquaintances, why bother like this?' Zen Master Qi Yue was speechless again. Zen Master Shijie hit him again and drove him out.
Zen Master Chongxian Visits Zen Master Guangzuo
Zen Master Chongxian was the son of the Li family in Suining Prefecture. After being tonsured and ordained, he left Sichuan and wandered around the Jingzhu area. He studied Confucian classics, lectured on scriptures, explored mysteries, and his arguments were sharp and his wit and eloquence were unmatched. For many years, he had been in charge of the reception hall of Dayang Temple, and he discussed the principles of Zen Master Zhaozhou with guests. The guest said, 'Zen Master Fayan, in the past, accidentally met Zen Master Jue Tiezi in Jinling and asked about the cause and condition of Zhaozhou's cypress tree, do you remember?' Zen Master Jue Tiezi said, 'My teacher did not say such a thing, do not slander my teacher.' Zen Master Fayan clapped his hands in praise.
曰。真自師子窟中來。覺言無此語。而法眼肯之。其旨安在。顯曰。宗門抑揚。那有規轍乎。時有苦行。名韓大伯者。貌寒。𥨊侍其旁。輒匿笑而去。客退。顯數曰。我偶客語。汝笑何事。曰笑知客智眼未正。擇法不明。顯曰。豈有說乎。對以偈曰。一兔橫身當古路。蒼鷹才見便生擒。後來獵犬無靈性。空向枯樁舊處尋。顯陰異之。結以為友。北遊至復州北塔。參光祚。即伸問曰。不起一念云何有過。祚召顯近前。顯才近前。祚以拂子驀口打。顯擬開口。祚又打。顯豁然開悟。留止五年。盡得其道。
(甲寅)李端愿居士參曇穎禪師
李端愿。兒時在館舍。嘗閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室。類蘭若。邀曇穎居其中。朝夕咨參。至忘𥨊食。穎一日視愿曰。非示現力。豈致爾耶。柰無個所入何。愿乃問。天堂地獄。畢竟是有是無。穎曰。諸佛向無中說有。眼見空華。太尉就有里覓無。手搘水月。堪笑眼前見牢獄不避。心外見天堂欲生。殊不知欣怖在心。善惡成境。太尉但了自心。自然無惑。愿曰。心如何了。穎曰。善惡都莫思量。愿曰。不思量后。心歸何所。穎曰。且請太尉歸宅。愿又問。人死心歸何所。穎曰。未知生。焉知死。愿曰。生則端愿已知。穎曰。生從何來。愿擬議。穎揕其胸曰
【現代漢語翻譯】 現代漢語譯本： 有僧問道：『真如禪師是從師子窟（比喻高僧大德的住處）中出來的人，覺禪師說沒有這句話，而法眼禪師卻認可它，這其中的旨意在哪裡？』 顯禪師回答：『宗門的教化方式是抑揚頓挫的，哪裡有什麼固定的規則呢？』 當時有個苦行僧，名叫韓大伯，相貌清寒，經常在顯禪師旁邊侍奉，卻總是偷偷地笑著離開。客人走後，顯禪師責備他說：『我偶爾和客人說話，你笑什麼？』 韓大伯說：『我笑知客僧的智慧眼光不正，選擇佛法不明確。』 顯禪師問：『有什麼說法嗎？』 韓大伯用偈語回答說：『一隻兔子橫身擋在古老的道路上，蒼鷹才看見就立刻抓住了它。後來的獵犬沒有靈性，只是對著枯樹樁在原來的地方尋找。』 顯禪師暗中感到驚異，和他結為朋友。後來北遊到復州北塔，參拜光祚禪師，立刻提出問題：『不起一個念頭，怎麼會有過錯呢？』 光祚禪師叫顯禪師走近前來，顯禪師才走近，光祚禪師就用拂子猛打他的嘴。顯禪師想要開口說話，光祚禪師又打。顯禪師豁然開悟，留在北塔五年，完全得到了光祚禪師的道法。
（甲寅年（1074年））李端愿居士參拜曇穎禪師
李端愿，小時候在私塾讀書時，曾經閱讀禪宗書籍。長大后雖然結婚做官，但仍然堅定地信奉禪宗。於是在後花園建造房屋，類似於蘭若（寺廟），邀請曇穎禪師住在其中，早晚請教參禪，甚至忘記吃飯睡覺。 曇穎禪師有一天看著李端愿說：『如果不是示現的力量，怎麼會讓你這樣呢？只是沒有一個入處啊。』 李端愿於是問道：『天堂地獄，到底是有還是沒有？』 曇穎禪師說：『諸佛在沒有中說有，就像眼睛看見虛幻的空花。太尉你卻在有中尋找沒有，就像用手去支撐水中的月亮。可笑的是，你眼前明明看見牢獄卻不躲避，在心外看見天堂就想往生，卻不知道欣喜和恐懼都在心裡，善和惡形成了境界。太尉你只要明白了自心，自然就沒有疑惑了。』 李端愿問：『心要如何明白呢？』 曇穎禪師說：『善惡都不要去思量。』 李端愿問：『不思量之後，心歸向哪裡呢？』 曇穎禪師說：『請太尉先回家吧。』 李端愿又問：『人死後心歸向哪裡呢？』 曇穎禪師說：『未知生，焉知死？』 李端愿說：『生，端愿我已經知道了。』 曇穎禪師說：『生從哪裡來？』 李端愿想要思索，曇穎禪師用手揕他的胸口說：
【English Translation】 English version: A monk asked: 'True Master Zhenru came from the Lion's Cave (a metaphor for the residence of eminent monks), Master Jue said there was no such statement, but Master Fayan affirmed it. What is the meaning of this?' Master Xian replied: 'The teaching methods of the Zen school are varied, where are there fixed rules?' At that time, there was an ascetic named Han Dabo, with a cold appearance, who often served beside Master Xian, but always secretly smiled and left. After the guest left, Master Xian rebuked him, saying: 'I occasionally speak with guests, what are you laughing at?' Han Dabo said: 'I laugh at the guest monk's wisdom eye being incorrect, and his choice of Dharma being unclear.' Master Xian asked: 'Is there any explanation for this?' Han Dabo replied with a verse: 'A rabbit lies across the ancient road, the goshawk catches it as soon as it sees it. The later hunting dogs have no spirituality, they only search for the old place at the dry stump.' Master Xian was secretly amazed and became friends with him. Later, he traveled north to Beita in Fuzhou, and paid homage to Master Guangzuo, immediately asking: 'If not a single thought arises, how can there be fault?' Master Guangzuo called Master Xian to come closer. As soon as Master Xian approached, Master Guangzuo struck his mouth with a whisk. Master Xian tried to speak, but Master Guangzuo struck again. Master Xian suddenly became enlightened and stayed at Beita for five years, fully obtaining Master Guangzuo's Dharma.
(Jia Yin year (1074 AD)) Layman Li Duanyuan visited Zen Master Tanying
Li Duanyuan, when he was studying in a private school as a child, once read Zen books. Although he married and became an official when he grew up, he still firmly believed in Zen. So he built a house in the back garden, similar to a Lanya (temple), and invited Zen Master Tanying to live in it, consulting and practicing Zen morning and evening, even forgetting to eat and sleep. One day, Zen Master Tanying looked at Li Duanyuan and said: 'If it weren't for the power of manifestation, how could you be like this? It's just that there is no entry point.' Li Duanyuan then asked: 'Heaven and hell, are they ultimately existent or non-existent?' Zen Master Tanying said: 'The Buddhas speak of existence in non-existence, like seeing illusory flowers in the sky. You, Grand Commandant, seek non-existence in existence, like trying to support the moon in the water with your hands. It is laughable that you clearly see the prison in front of you but do not avoid it, and you see heaven outside your mind and want to be reborn there, but you do not know that joy and fear are in your mind, and good and evil form the realm. Grand Commandant, if you only understand your own mind, you will naturally have no doubts.' Li Duanyuan asked: 'How can the mind be understood?' Zen Master Tanying said: 'Do not think about good or evil.' Li Duanyuan asked: 'After not thinking, where does the mind go?' Zen Master Tanying said: 'Please go home, Grand Commandant.' Li Duanyuan asked again: 'Where does the mind go after death?' Zen Master Tanying said: 'If you do not know life, how can you know death?' Li Duanyuan said: 'I, Duanyuan, already know life.' Zen Master Tanying said: 'Where does life come from?' Li Duanyuan wanted to ponder, and Zen Master Tanying struck his chest with his hand, saying:
。祇在這裡。思量個什麼。愿曰會也。穎曰。作么生會。愿曰。只知貪程。不覺蹉路。穎拓開曰。百年一夢今朝方省。愿說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。穎寓愿園時。夏竦王曙歐陽修。與愿兄端愨。咸扣玄關。時錄其語。目之曰登門集。
(己卯)南安自嚴禪師入寂(西峰豁法嗣雲門第四世)
自嚴。平生示人多以偈。率題贈以之中四字于其後。乙卯正月六日。集眾曰。汝等當知。妙性廓然。本無生滅。示有去來。更疑何事。吾此日生。今正是時。遂右脅臥而化。壽八十二。夏六十五○有基。錢塘王氏子。母夢梵僧授以舍利吞之。遂有娠。出家受具。學于寶云。住太平興國寺。每白黑月。集眾誦戒。勸道俗念佛。祥符八年六月。示疾。弟子請曰。和尚西歸。寧無留訓。基乃廣談圓旨。眾忽見西方現光。空中奏樂。基曰。阿彌陀佛。與二大士俱至。即右脅西向而化。人夢阿彌陀佛授記。為超世如來。
(丙辰)守芝禪師住大愚
守芝。自受汾陽心印。辭游南方。住高安大愚。僧問。昔日靈山分半座。二師相見事如何。芝曰。記得么。僧良久。芝打禪床一下曰。多年忘卻也。乃曰。且住且住。若向言中取則。句里明機。也似迷頭
【現代漢語翻譯】 現代漢語譯本 。僅僅在這裡。思量些什麼。愿說：『領會了。』穎說：『怎麼領會？』愿說：『只知道貪圖趕路，不覺得錯過了路。』穎開導說：『百年一夢，今天才醒悟。』愿說了偈語：『三十八歲，懵懂無知，等到有了知覺，和沒有知覺有什麼不同。滔滔的汴水，隱隱的隋堤（隋朝修建的堤壩）。老師該回去了，像箭一樣飛快地向東奔去。』穎住在愿園時，夏竦、王曙、歐陽修，和愿的哥哥端愨，都來探究玄機。當時記錄下他們的話，命名為《登門集》。 (己卯年（1039年）)南安自嚴禪師圓寂（西峰豁的法嗣，雲門宗第四世） 自嚴，平生開示他人多用偈語，常常在偈語後面題贈『以之中』四個字。乙卯年（1015年）正月初六，召集眾人說：『你們應當知道，妙性廓然，本來沒有生滅。示現有去有來，還懷疑什麼呢？』這天正是我的生日，現在正是時候。於是右脅而臥圓寂，享年八十二歲，僧臘六十五年。有基，錢塘王氏之子，他的母親夢見梵僧授予她舍利子吞下，於是就懷孕了。出家受具足戒后，在寶云學習。住在太平興國寺。每月白黑月，召集眾人誦戒。勸導僧俗念佛。祥符八年（1015年）六月，示現疾病。弟子請示說：『和尚西歸，難道沒有留下訓示嗎？』有基於是廣泛地談論圓滿的宗旨。眾人忽然看見西方出現光明，空中奏響音樂。有基說：『阿彌陀佛，與兩位大士一同到來。』隨即右脅面向西方圓寂。人們夢見阿彌陀佛授記，說他將成為超世如來。 (丙辰年（1016年）)守芝禪師住持大愚 守芝，自從接受汾陽的心印后，辭別遊歷南方。住持高安大愚。有僧人問：『昔日靈山會上，釋迦牟尼佛分半座給迦葉尊者，二位老師相見時情況如何？』守芝說：『記得嗎？』僧人沉默良久。守芝打了一下禪床說：『多年都忘記了。』於是說：『且住且住，如果向言語中尋求法則，在語句里明白玄機，也像是迷失了方向。』
【English Translation】 English version Just here. What are you pondering? Yuan said, 'I understand.' Ying said, 'How do you understand?' Yuan said, 'I only knew to greedily rush on the journey, not realizing I missed the path.' Ying enlightened him, saying, 'A hundred-year dream, only awakened today.' Yuan spoke a verse: 'At thirty-eight, I was ignorant and unaware. Having knowledge now, what difference is there from having no knowledge? The surging Bian River, the faint Sui embankment (embankments built during the Sui Dynasty (581-618)). Teacher, it is time to return, like an arrow swiftly heading east.' When Ying resided in Yuan Garden, Xia Song, Wang Shu, Ouyang Xiu, and Yuan's brother Duanque all came to explore the profound mystery. At that time, their words were recorded and named 'Dengmen Ji' (Collection of Visits). (Year Ji-Mao (1039)) Chan Master Ziyan of Nan'an passed away (Successor of Xifeng Huo, fourth generation of the Yunmen School) Ziyan, throughout his life, mostly used verses to instruct others, often adding the four characters 'Yi Zhi Zhong' after the verses. On the sixth day of the first month of the year Yi-Mao (1015), he gathered the assembly and said, 'You should know that the wonderful nature is vast and clear, originally without birth or death. Showing coming and going, what else is there to doubt?' This day is my birthday, and now is the right time. Then he passed away lying on his right side, at the age of eighty-two, with sixty-five years as a monk. Youji was the son of the Wang family of Qiantang. His mother dreamed of a Brahma monk giving her a relic to swallow, and then she became pregnant. After leaving home and receiving full ordination, he studied at Baoyun. He lived in Taiping Xingguo Temple. Every black and white month, he gathered the assembly to recite the precepts. He encouraged monks and laypeople to recite the Buddha's name. In June of the eighth year of Xiangfu (1015), he showed illness. The disciples asked, 'Venerable, as you return to the West, do you have any instructions to leave?' Youji then extensively discussed the perfect principles. The assembly suddenly saw light appearing in the West, and music playing in the air. Youji said, 'Amitabha Buddha, together with two great Bodhisattvas, has arrived.' Then he passed away lying on his right side facing West. People dreamed that Amitabha Buddha predicted that he would become the Transcendental Tathagata. (Year Bing-Chen (1016)) Chan Master Shouzhu resided at Dayu Shouzhu, since receiving the mind seal of Fenyang, bid farewell and traveled to the South. He resided at Dayu in Gaoan. A monk asked, 'In the past, at the Vulture Peak Assembly, Shakyamuni Buddha shared half of his seat with Venerable Kasyapa. What was the situation when the two teachers met?' Shouzhu said, 'Do you remember?' The monk remained silent for a long time. Shouzhu struck the meditation bed and said, 'Forgotten for many years.' Then he said, 'Stay, stay. If you seek the law in words and understand the mystery in sentences, it is like losing your way.'
認影。若也舉唱宗乘。大是一場𥧌語。雖然官不容針。私通車馬。放一線道。有個葛藤處。遂敲禪床一下曰。三世諸佛。盡皆頭痛。且道大眾還有免得底么。若一人免得。無有是處。若免不得。海印發光。芝乃豎起拂子曰。這個是印。那個是光。這個是光。那個是印。掣電之機。徒勞佇思。會么。老僧說夢。且道夢見個甚麼。南柯十更。若不會。聽取一頌。北斗掛須彌。杖頭挑日月。林泉有商量。夏末秋風切。珍重。示眾。三世諸佛不知有。貍奴白牯卻知有。乃拈起拂子云。貍奴白牯。總在這裡放光動地。何為如此。兩段不同。示眾。擎起香合云。明頭合。暗頭合。若道得天下橫行。道不得且合卻。上堂。大洋海底排班立。從頭第二𩯭毛班。為甚麼不道第一鬢毛班。要會么。金蕊銀絲成玉露。高僧不坐鳳凰臺。僧問。如何是佛。芝曰。鋸解秤錘。
(丁巳)德聰禪師入寂
德聰。姓仰氏。參請諸方。密契心印。太平興國三年。結廬于松江余山。二虎為衛。名大青小青。有禪者造謁。見掛一書于梁間。問之曰。此佛經也。問嘗讀否。曰如人看家書。既知之矣。何再讀為。嘗曰。古人貴行。吾何言哉。自是問都不答。超果慶依尊者。自杭奉觀音像來。聰預知。謂寺僧曰。三日內當有主公至。及期果然。天禧元
【現代漢語翻譯】 現代漢語譯本 認影。如果有人高談闊論宗門佛法，那真是一場胡言亂語。雖然官府嚴厲得連針都容不下，私下裡卻能通行車馬。放開一線生機，總有個糾纏不清的地方。於是敲了一下禪床說：『過去、現在、未來三世諸佛，全都頭痛。』且說各位，還有誰能免於頭痛嗎？如果有一個人能免於頭痛，那是絕不可能的。如果免不了，海印（一切法門的總源）就會發光。於是芝禪師豎起拂塵說：『這個是印，那個是光；這個是光，那個是印。』閃電般的機會，徒勞地思索。明白了嗎？老僧在說夢話。且說夢見了什麼？南柯一夢，十更天就醒了。如果不會，聽我一首偈語：北斗星掛在須彌山頂，禪杖頭挑著太陽和月亮。林泉之間自有商量，夏末秋風正悽切。珍重。 開示大眾。三世諸佛都不知道有，貓和白牛卻知道有。於是拈起拂塵說：『貓和白牛，總在這裡放光動地。』為何如此？兩段不同。 開示大眾。擎起香盒說：『明處合，暗處合。』如果說得對，就能天下橫行；說不對，就合上吧。 上堂說法。在大洋海底排隊站立，從頭數第二個鬢毛。為什麼不說第一個鬢毛？想要明白嗎？金色的花蕊和銀色的絲線凝結成玉露，高僧不坐在鳳凰臺上。 有僧人問：『如何是佛？』芝禪師說：『鋸斷秤錘。』
（丁巳年(1017)）德聰禪師圓寂
德聰，姓仰氏，參訪各處，秘密地契合了心印。太平興國三年(978)，在松江余山結廬而居，有兩隻老虎作為護衛，名叫大青和小青。有禪者前去拜訪，看見梁間掛著一本書，問他說：『這是佛經嗎？』德聰禪師回答說：『如同人看家書，既然已經知道了，為何還要再讀呢？』德聰禪師曾說：『古人注重實行，我還要說什麼呢？』從此以後，對提問一概不回答。超果慶依尊者，從杭州奉著觀音像前來，德聰禪師預先知道，告訴寺里的僧人說：『三日之內當有主公來到。』到了那天果然如此。天禧元年(1017)
【English Translation】 English version Recognizing Shadows. If someone were to lecture on the tenets of our sect, it would be nothing but nonsense. Though the government is so strict that it allows not even a needle, privately, carriages and horses can pass through. Leaving a sliver of a path, there is always a place of entanglement. Thereupon, he struck the Zen bed once and said, 'The Buddhas of the past, present, and future all have headaches.' Now, does everyone here have a way to avoid it? If even one person could avoid it, it would be impossible. If it cannot be avoided, the Haiyin (the total source of all Dharmas) will emit light. Thereupon, Zen Master Zhi raised his whisk and said, 'This is the seal, that is the light; this is the light, that is the seal.' The opportunity is like lightning, futile to ponder. Do you understand? The old monk is talking in his sleep. Now, what did he dream of? A dream of Nanke, waking up after ten watches. If you don't understand, listen to this verse: The Big Dipper hangs on the summit of Mount Sumeru, the staff carries the sun and moon. There is deliberation in the forests and springs, the late summer and autumn winds are chilling. Treasure this. Instructing the assembly. The Buddhas of the three worlds do not know it, but the cat and the white cow do know it. Thereupon, he picked up the whisk and said, 'The cat and the white cow, they are all here emitting light and shaking the earth.' Why is this so? Two different segments. Instructing the assembly. Holding up the incense box, he said, 'Joining in the light, joining in the dark.' If you can say it correctly, you can roam the world; if you can't say it, then close it. Ascending the hall to preach. Standing in formation at the bottom of the great ocean, the second temple hair from the head. Why not say the first temple hair? Do you want to understand? Golden stamens and silver threads form jade dew, the eminent monk does not sit on the phoenix platform. A monk asked, 'What is Buddha?' Zhi said, 'Sawing apart the steelyard weight.'
(Year DingSi (1017)), Zen Master Decong passed away.
Decong, whose surname was Yang, visited various places and secretly matched the seal of the mind. In the third year of the Taiping Xingguo era (978), he built a hut on Mount Yu in Songjiang, with two tigers as guards, named Daqing and Xiaoqing. A Zen practitioner came to visit and saw a book hanging from the beam, asking him, 'Is this a Buddhist scripture?' Zen Master Decong replied, 'It is like a person reading a family letter; since one already knows it, why read it again?' Zen Master Decong once said, 'The ancients valued practice, what more should I say?' From then on, he did not answer any questions. Venerable Chao Guoqing Yi came from Hangzhou carrying an image of Guanyin, and Zen Master Decong knew in advance, telling the monks in the temple, 'Within three days, a benefactor will arrive.' It turned out to be true on that day. In the first year of Tianxi (1017)
年七月。趺坐而化。閱月貌如生。建塔于東峰之麓。山民有卜葬于側者。其家夜聞虎嘯。亟徙去○天禧元年。知禮結同志。修法華懺。三載期滿。將焚身供經。秘書監楊億。致書勸請住世。禮復書略曰。經論既以凈土之教。為勝方便。驗知是如來善巧權用也。但權名不局。實理亦通。體外之權須破。體內方便須修。蓋心性遍周法界無外。豈應極樂不預惟心彌陀。以無緣之慈。取極樂之土。釋迦以樂說之辨。示往生之門。觀經云。凡夫心想羸劣。未得天眼。不能遠觀。諸佛如來有異方便。令其得見。此之權巧方便。既約圓論。即與法華微妙方便。無二無別。某雖鈍根。濫沾圓教。不離當念。顧達彼方。庶即下凡。便階不退。又欣厭取捨。善能起過。亦能立功。眾生曠劫。住此娑婆。貪于粗弊色聲。著于下劣依正。既無厭離之念。但增繫縛之緣。縱有薰脩。鮮克攸遂。以此土法門多障故。是故諸佛愍此眾生。以願行功。取清凈土。令其欣慕。作受生因。以苦切言。說垢穢相。令其厭惡。成出離心。若非此心。不成始行。故非厭離。舍此無繇。不起欣求。生彼無分。蓋受生之法。以愛為緣。始自初心。終至等覺變易未盡。欣厭叵忘。況始行耶。今之眾園。尚須求預。彼之寶剎。寧不願生。但知凈土惟心。穢邦即性。即厭無厭
。即欣無欣。是則正助合修。解行兼運。順佛至教。非己繇情。故以畢命自要。庶憑最後之強緣。以作往生之定業。億又貽書郡守及遵式。力為勸止。於是焚身之志遂沮○曾會。字宗元。官翰林學士。幼與重顯同舍。及冠異途。天禧間。會守池州。一日與顯會於景德寺。會將中庸大學。參以楞嚴。符宗門語句。質顯。顯曰。這個尚不與教乘合。況中庸大學耶。學士要直捷理會此事。乃彈指一下曰。但恁么薦取。會於言下領旨○楚圓。既傳汾陽心印。服役七年。乃與守芝慧覺等數人辭昭。相讓不肯為參頭。昭曰。此行不可以戒臘推。聽吾一頌。天無頭。吉州城畔展戈矛。將軍疋馬林下過。圓州城裡鬧啾啾。圓遂出班曰。楚圓何人。敢當此記莂。遂領眾拜辭。昭曰。別無送路。與子一枝拄杖一條手巾。曰手巾和尚受用。拄杖即不消得。曰汝但將去。有用處在。圓便收。昭曰。又道不用。圓便喝。昭曰。已后不讓臨濟。圓曰。正令已行。昭來日送出三門。乃問。汝出山逢尉遲時如何。圓曰。一刀兩段。昭曰。彼現那叱。又作么生。圓便拽拄杖。昭喝曰。這回全體分付○圓至并州。謁智嵩。嵩謂圓曰。楊大年內翰。知見高。入道穩實。子不可不見。圓乃往見億。億問曰。對面不相識。千里卻同風。圓曰。近奉山門請。億曰。真
個脫空。圓曰。前月離唐明。億曰。適來悔相問。圓曰作家。億便喝。圓曰恰是。億復喝。圓以手劃一劃。億吐舌曰。真是龍象。圓曰。是何言歟。億顧客司。令別點茶來。曰元來是家裡人。圓曰。也不消得。茶罷又問。如何是圓上座為人句。圓曰切。億曰。與么則長裙新婦拖泥走。圓曰。誰得似內翰。億曰。作家作家。圓曰。放內翰二十拄杖。億拊膝曰。這裡是什麼處所。圓拍掌曰。也不得放過。億大笑。又問。記得唐明當時悟底因緣么。圓曰唐明問首山。如何是佛法的的大意。山曰。楚王城畔。汝水東流。億曰。祇如此語意旨如何。圓曰。水上掛燈毬。億曰。與么則孤負古人去也。圓曰。內翰疑則別參。億曰。三腳蝦蟆跳上天。圓曰。一任𨁝跳。億乃大笑。館于齋中。日夕質疑智證。因聞前言往行。恨見之晚。朝中見駙馬都尉李遵勖曰。近得一道人。真西河師子。勖曰。我以拘文。不能就謁柰何。億歸語圓曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得與侍從過從。圓於是黎明謁勖。勖閱謁。使童子問曰。道得即與上座相見。圓曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。圓曰。不因今日節。餘日定難逢。童子又出曰。都尉言。與么則與上座相見也。圓曰。腳頭腳底。勖乃出坐定。問曰
。我聞西河有金毛師子是否。圓曰。什麼處得此訊息。勖便喝。圓曰。野犴鳴。勖又喝。圓曰恰是。勖大笑。既辭去。勖問。如何是上座臨行一句。圓曰。好訊息。勖曰。何異諸方。圓曰。都尉又作么生。曰放上座二十棒。圓曰。專為流通。勖又喝。圓曰瞎。勖曰好去。圓曰諾諾。自是往來楊李之門。以法為友。
(戊午)洪諲禪師說法智度
洪諲。住神鼎。甘枯淡無比。有一朽木床。夜則諲坐其上。三十輩環聽其誨。諲舉洞山頌曰。貪嗔癡太無知。賴我今朝識得伊。行便打坐便捶。分付心王仔細推。無量劫來不解脫。問汝三人知不知。古人與么道。神鼎則不然。貪嗔癡實無知。十二時中任從伊。行即往坐即隨。分付心王無可為。無量劫來元解脫。何須更問知不知。僧問。鳥窠侍者。欲往諸方。學習佛法去。鳥窠但吹布毛。便悟去如何。諲曰。此事即知。此人久積凈業。曠劫修行。方能瞭解。乃拈布毛舉似。復吹之曰。會么。不得孤負老僧。良久曰。我在首山。與汾陽師兄。曾如此說。汾陽作偈曰。侍者初心慕勝緣。辭師擬去學參禪。鳥窠知是根機熟。吹毛當下得心安。看他吐露。終是作家。智度寺沙門本延謁諲。夜語。還謂郡將曰。諲公所謂本色老宿。惜陸沉山中。郡以禮請開法。諲辭不得。乃升座說
【現代漢語翻譯】 現代漢語譯本：我聽說西河有金毛師子，是這樣嗎？圓悟禪師說：『你從哪裡得到這個訊息的？』 陸大夫便大喝一聲。圓悟禪師說：『是野狗在叫喚。』 陸大夫又大喝一聲。圓悟禪師說：『正是如此。』 陸大夫大笑。 陸大夫告辭時，問圓悟禪師：『如何是上座臨別一句？』 圓悟禪師說：『好訊息。』 陸大夫說：『這和各方禪師有什麼不同？』 圓悟禪師說：『都尉你又想怎麼樣？』 陸大夫說：『賞上座二十棒。』 圓悟禪師說：『專門爲了流通佛法。』 陸大夫又大喝一聲。圓悟禪師說：『瞎了眼。』 陸大夫說：『好走。』 圓悟禪師說：『是是。』 從此以後，陸大夫常與楊、李等居士往來，以佛法為友。
（戊午年）洪諲（hóng yīn）禪師在智度寺說法
洪諲禪師住在神鼎山，生活清苦淡泊到了極點。他有一張破舊的木床，晚上就坐在上面，三十多個人圍著聽他教誨。洪諲禪師舉洞山良價（dòng shān liáng jiè）的頌說：『貪嗔癡太無知，賴我今朝識得伊。行便打坐便捶，分付心王仔細推。無量劫來不解脫，問汝三人知不知。』 古人這樣說，神鼎山的洪諲禪師卻不這樣說：『貪嗔癡實無知，十二時中任從伊。行即往坐即隨，分付心王無可為。無量劫來元解脫，何須更問知不知。』 有僧人問：『鳥窠（niǎo kē）禪師的侍者，想要到各處去學習佛法，鳥窠禪師只是吹布毛，他就領悟了，這是為什麼？』 洪諲禪師說：『這件事我知道，這個人長久以來積累了清凈的善業，經過曠日持久的修行，才能瞭解。』 於是拿起布毛舉起來給大家看，又吹了一下，說：『明白了嗎？不要辜負老僧我。』 停了一會兒，又說：『我在首山（shǒu shān）的時候，和汾陽（fén yáng）師兄，曾經這樣說過。』 汾陽善昭（fén yáng shàn zhāo）作偈說：『侍者初心慕勝緣，辭師擬去學參禪。鳥窠知是根機熟，吹毛當下得心安。』 看他吐露的言語，終究是位有作為的禪師。智度寺的沙門本延（běn yán）拜見洪諲禪師，晚上談話，還對郡守說：『洪諲禪師真是一位本色的老修行，可惜隱居在山中。』 郡守用禮節邀請他開壇說法，洪諲禪師推辭不掉，於是升座說法。
【English Translation】 English version: I heard that there is a golden-haired lion in Xihe, is that so? Yuanwu (圓悟) Zen master said, 'Where did you get this news from?' Grand Master Lu then shouted loudly. Yuanwu Zen master said, 'It's the wild jackal barking.' Grand Master Lu shouted again. Yuanwu Zen master said, 'Exactly.' Grand Master Lu laughed. When Grand Master Lu was about to leave, he asked Yuanwu Zen master, 'What is the last sentence of the abbot before leaving?' Yuanwu Zen master said, 'Good news.' Grand Master Lu said, 'How is this different from other places?' Yuanwu Zen master said, 'What do you want to do, Commandant?' Grand Master Lu said, 'Reward the abbot with twenty blows.' Yuanwu Zen master said, 'Specifically for the circulation of the Dharma.' Grand Master Lu shouted again. Yuanwu Zen master said, 'Blind.' Grand Master Lu said, 'Farewell.' Yuanwu Zen master said, 'Yes, yes.' From then on, Grand Master Lu often associated with laymen Yang and Li, taking the Dharma as their friend.
(Year Wu-wu) Zen Master Hongyin (洪諲) Preaching at Zhidu Temple
Zen Master Hongyin lived in Shending Mountain, his life was extremely simple and plain. He had a dilapidated wooden bed, and he would sit on it at night, with more than thirty people surrounding him to listen to his teachings. Zen Master Hongyin cited Dongshan Liangjie's (洞山良價) verse: 'Greed, anger, and ignorance are too ignorant, thanks to me for recognizing them today. When walking, hit, when sitting, beat, entrust the mind king to carefully push. Countless kalpas have not been liberated, ask you three, do you know?' The ancients said this way, but Zen Master Hongyin of Shending Mountain did not say it this way: 'Greed, anger, and ignorance are truly ignorant, let them be at any time of the day. When walking, go, when sitting, follow, entrust the mind king with nothing to do. Countless kalpas have been liberated, why ask if you know?' A monk asked, 'The attendant of Zen Master Niaoke (鳥窠), wants to go to various places to study the Dharma, Zen Master Niaoke just blew cloth fluff, and he understood, why is that?' Zen Master Hongyin said, 'I know this matter, this person has accumulated pure good karma for a long time, and after prolonged practice, he can understand.' So he picked up the cloth fluff and showed it to everyone, and blew it again, saying, 'Do you understand? Don't let down the old monk me.' After a while, he said, 'When I was in Shoushan (首山), I once said this with my brother Fenyang (汾陽).' Fenyang Shanzhao (汾陽善昭) composed a verse: 'The attendant's initial heart admires the superior cause, bidding farewell to the teacher to learn Zen. Niaoke knows that the root is ripe, blowing fluff immediately brings peace of mind.' Looking at the words he reveals, he is ultimately an accomplished Zen master. Shramana Benyan (本延) of Zhidu Temple visited Zen Master Hongyin, talked at night, and also said to the prefect: 'Zen Master Hongyin is truly a genuine old practitioner, it is a pity that he is hidden in the mountains.' The prefect invited him to preach with courtesy, Zen Master Hongyin could not refuse, so he ascended the seat to preach.
法。道俗歡呼。得未曾有。於是諲名聲普聞○契嵩。少時游神鼎。諲坐堂上受其展。指庭下兩小甕曰。汝來乃其時。寺今年始有醬食矣。明日將粥。一力挾筐取物。投僧缽中。嵩睨上下。有即咀嚼者。有置之自若者。嵩袖出以觀。皆碎餅餌。問諸耆老曰。此寺自來不煮粥。脫有檀越請應供。堂頭次第撥僧赴之。囑令攜干殘者歸納庫。下碎焙之。均而分俵以當面。堂頭言。汝來適丁其時。良然。嵩大驚○楚圓。與楊億李遵勖。為法喜游。久之辭還河東。億曰。有一語寄唐明。圓曰。明月照見夜行人。億曰。卻不相當。圓曰。更深猶自可。午後更愁人。億曰。開寶寺前金剛。近日因什麼汗出。圓曰知。億曰。上座臨行。豈無為人句。圓曰。重疊關山路。億曰。與么則隨上座去也。圓噓一聲。億曰。真師子兒。大師子吼。圓曰。放去又收來。億曰。適來失腳踏倒。又得家童扶起。圓曰。有甚了期。億大笑。圓還唐明。遵勖遣兩僧訊圓。圓于書尾畫雙足。寫來僧名。以寄之。勖作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。圓以母老南歸。至筠州。謁曉聰。聰令首眾。先是善昭謂圓曰。我遍參雲門兒孫。特以未見聰為恨。故圓依止三年○遵式。居天竺。丞相王欽若撫杭。因以式道行聞于朝。賜號慈雲。
【現代漢語翻譯】 現代漢語譯本 法。道俗歡呼，認為這是前所未有的事情。於是契嵩（僧人法號）的名聲廣泛傳播。 契嵩（僧人法號）年少時遊歷神鼎寺，諲（僧人法號）在堂上接受他的拜見，指著庭下兩個小甕說：『你來得正是時候，寺里今年才開始有醬可以吃了。』第二天將要煮粥，一個僕人用力地挾著筐子取東西，投到僧人的缽中。契嵩（僧人法號）斜眼看著，有的立刻咀嚼，有的置之不理。契嵩（僧人法號）從袖子里拿出東西觀看，都是碎餅之類的食物。問那些老人們說：『這個寺里向來不煮粥，如果遇到施主請應供，堂頭會依次安排僧人前去，囑咐他們把剩下的乾糧帶回來放入庫房，然後搗碎焙乾，均勻地分發給大家當面。』堂頭說：『你來得正是時候。』確實如此。契嵩（僧人法號）非常驚訝。 楚圓（僧人法號）與楊億、李遵勖一起，以佛法為樂。很久之後，楚圓（僧人法號）辭別返回河東，楊億說：『有一句話寄給唐明。』楚圓（僧人法號）說：『明月照見夜行人。』楊億說：『卻不相當。』楚圓（僧人法號）說：『更深猶自可，午後更愁人。』楊億說：『開寶寺前的金剛，近日因什麼汗出？』楚圓（僧人法號）說：『知道。』楊億說：『上座臨行，難道沒有為人說法的句子嗎？』楚圓（僧人法號）說：『重疊關山路。』楊億說：『這樣就要隨上座去了。』楚圓（僧人法號）噓了一聲，楊億說：『真是獅子兒，大師子吼。』楚圓（僧人法號）說：『放去又收來。』楊億說：『剛才失腳踏倒，又得家童扶起。』楚圓（僧人法號）說：『有什麼了結的時候？』楊億大笑。楚圓（僧人法號）回到唐明寺，李遵勖派兩個僧人問候楚圓（僧人法號），楚圓（僧人法號）在書信末尾畫了兩隻腳，寫上前來僧人的名字，寄給他。李遵勖作偈說：『黑毫千里余，金槨示雙趺，人天渾莫測，珍重赤鬚鬍。』 楚圓（僧人法號）因為母親年老而南歸，到達筠州，拜訪曉聰（僧人法號），曉聰（僧人法號）讓他擔任首座。先前，善昭（僧人法號）對楚圓（僧人法號）說：『我遍參雲門宗的兒孫，特別遺憾沒有見到曉聰（僧人法號）。』所以楚圓（僧人法號）依止了他三年。 遵式（僧人法號）居住在天竺寺。丞相王欽若安撫杭州，因此將遵式（僧人法號）的道行稟告朝廷，朝廷賜號慈雲。
【English Translation】 English version The Dharma. Monks and laypeople cheered, considering it unprecedented. Thus, the name of Qisong (僧人法號, a monk's Dharma name) became widely known. When Qisong (僧人法號, a monk's Dharma name) was young, he traveled to Shending Temple. Yin (僧人法號, a monk's Dharma name) received him in the hall and pointed to two small urns in the courtyard, saying, 'Your arrival is timely; the temple has just started having soy sauce this year.' The next day, when porridge was about to be cooked, a servant forcefully carried a basket, taking things and throwing them into the monks' bowls. Qisong (僧人法號, a monk's Dharma name) glanced around, some immediately chewing, others ignoring it. Qisong (僧人法號, a monk's Dharma name) took out the things from his sleeve to look at them; they were all broken cakes and similar foods. He asked the elders, 'This temple has never cooked porridge. If there are patrons inviting for offerings, the head monk will arrange for monks to go in order, instructing them to bring back the leftover dry food to store in the warehouse, then crush and bake it, and distribute it evenly to everyone.' The head monk said, 'Your arrival is indeed timely.' Qisong (僧人法號, a monk's Dharma name) was very surprised. Chuyuan (僧人法號, a monk's Dharma name) enjoyed the Dharma with Yang Yi and Li Zunxu. After a long time, Chuyuan (僧人法號, a monk's Dharma name) bid farewell and returned to Hedong. Yang Yi said, 'I have a word to send to Tangming.' Chuyuan (僧人法號, a monk's Dharma name) said, 'The bright moon illuminates the night traveler.' Yang Yi said, 'That's not quite right.' Chuyuan (僧人法號, a monk's Dharma name) said, 'The deeper the night, the better; the afternoon is more worrying.' Yang Yi said, 'The Vajra in front of Kaibao Temple, why has he been sweating recently?' Chuyuan (僧人法號, a monk's Dharma name) said, 'I know.' Yang Yi said, 'As the venerable is about to leave, do you not have a sentence to speak for others?' Chuyuan (僧人法號, a monk's Dharma name) said, 'Overlapping mountain passes.' Yang Yi said, 'Then I will follow the venerable.' Chuyuan (僧人法號, a monk's Dharma name) sighed. Yang Yi said, 'Truly a lion cub, a great lion's roar.' Chuyuan (僧人法號, a monk's Dharma name) said, 'Released and then brought back.' Yang Yi said, 'Just now I stumbled and fell, and a servant boy helped me up.' Chuyuan (僧人法號, a monk's Dharma name) said, 'When will there be an end?' Yang Yi laughed loudly. Chuyuan (僧人法號, a monk's Dharma name) returned to Tangming Temple. Li Zunxu sent two monks to inquire after Chuyuan (僧人法號, a monk's Dharma name). Chuyuan (僧人法號, a monk's Dharma name) drew two feet at the end of the letter, wrote the names of the monks who came, and sent it to him. Li Zunxu composed a verse: 'Black hair stretches over a thousand miles, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' Chuyuan (僧人法號, a monk's Dharma name) returned south because his mother was old, arriving at Junzhou, and visited Xiaocong (僧人法號, a monk's Dharma name). Xiaocong (僧人法號, a monk's Dharma name) made him the head seat. Previously, Shanzhao (僧人法號, a monk's Dharma name) said to Chuyuan (僧人法號, a monk's Dharma name), 'I have visited all the descendants of the Yunmen school, and I especially regret not having seen Xiaocong (僧人法號, a monk's Dharma name).' Therefore, Chuyuan (僧人法號, a monk's Dharma name) stayed with him for three years. Zunshi (僧人法號, a monk's Dharma name) resided in Tianzhu Temple. Prime Minister Wang Qinruo pacified Hangzhou, and therefore reported Zunshi's (僧人法號, a monk's Dharma name) virtuous conduct to the court, and the court bestowed the title 'Ciyun'.
(己未)重顯禪師出世翠峰
重顯。自得法智門。乃復遍參。洞山曉聰。每新到參。便問。溈山水牯牛。意作么生。對者多不契聰旨。顯到。亦如前問。顯曰。作後人標榜。聰擬道。顯以坐具拂一下。便行。聰曰。且來上座。顯曰。未參堂。到大龍為知客。一日問曰。語者默者不是。非語非默更非。總是總不是。拈卻大用現前。時人知有。未審大龍如何。龍曰。子有如是見解。顯曰。這老漢瓦解冰消。龍曰。放你三十棒。顯禮拜歸眾。龍卻喚適來問話底僧來。顯便出。龍曰。老僧因甚麼瓦解冰消。顯曰。轉見敗闕。龍作色曰。叵耐叵耐。顯休去。后舉似南嶽雅。雅曰。大龍何不與本分草料。顯曰。和尚更須行腳。問羅漢林曰。法爾不爾。如何指南。林曰。只為法爾不爾。顯曰。大眾記取某甲話頭。拂衣歸眾。林下堂。卻令侍者請顯至方丈。問上座適來不肯老僧那。顯曰。和尚當代宗匠。焉敢不肯。林曰。你為甚拂衣歸眾。顯曰。還許某甲說道理也無。林曰。你說看。顯拍一拍下去。初學士曾會。與顯厚善。相值淮上。問顯何之。顯曰。將游錢塘絕西興登天臺雁蕩。會曰。靈隱天下勝處。珊禪師吾故人。以書薦顯。顯至靈隱。三年陸沉眾中。俄會奉使浙西。訪顯于靈隱。無識之者。時堂中僧千餘。使吏撿床歷物色
【現代漢語翻譯】 現代漢語譯本： (己未年)重顯禪師在翠峰開山弘法。
重顯禪師自從在智門處得法后，又四處參學。到了洞山曉聰處，每次有新來參禪的人，曉聰禪師便問：『溈山的水牯牛（溈山禪師用以比喻真如佛性的說法），你作何理解？』大多數人的回答都不符合曉聰禪師的旨意。重顯禪師到了之後，曉聰禪師也像之前一樣提問。重顯禪師回答說：『這是在給後人樹立標桿。』曉聰禪師剛想說什麼，重顯禪師用坐具拂了一下，便離開了。曉聰禪師說：『且慢，上座。』重顯禪師說：『還沒去參堂呢。』
到了大龍，擔任知客僧。一天，重顯禪師問道：『說話的人、沉默的人都不對，既不是說話也不是沉默更不對，總是對、總是不對，將這些都拋開，大用（指佛性）便會顯現於眼前，世人也能夠知曉。不知大龍您怎麼看？』大龍禪師說：『你有這樣的見解。』重顯禪師說：『這老漢已經瓦解冰消了。』大龍禪師說：『打你三十棒。』重顯禪師行禮后回到僧眾中。大龍禪師卻叫來剛才問話的僧人，重顯禪師便走了出來。大龍禪師說：『老僧我因何瓦解冰消？』重顯禪師說：『更加顯得敗壞缺失。』大龍禪師變了臉色說：『可惡！可惡！』重顯禪師便離開了。
後來，重顯禪師將此事告訴南嶽雅禪師，雅禪師說：『大龍禪師為何不給他本分的草料（指提供相應的教導）？』重顯禪師說：『和尚您更需要去行腳參學。』
重顯禪師問羅漢林禪師：『法爾（本然如此）還是不爾（並非如此），如何指點？』羅漢林禪師說：『正因為法爾還是不爾。』重顯禪師說：『各位記住我這句話。』說完拂袖而去，回到僧眾中。羅漢林禪師下堂后，卻讓侍者請重顯禪師到方丈室，問：『上座剛才不認可老僧什麼？』重顯禪師說：『和尚您是當代的宗師，我怎敢不認可？』羅漢林禪師說：『你為何拂袖而去，回到僧眾中？』重顯禪師說：『還允許我說說道理嗎？』羅漢林禪師說：『你說說看。』重顯禪師拍了一下手便下去了。初學士曾會與重顯禪師關係很好，在淮河邊相遇，問重顯禪師要去哪裡。重顯禪師說：『我將要遊覽錢塘，經過西興，登上天臺山、雁蕩山。』曾會說：『靈隱寺是天下勝地，珊禪師是我的老朋友。』便寫信推薦重顯禪師。重顯禪師到了靈隱寺，在僧眾中默默無聞地待了三年。恰逢朝廷使者巡視浙西，到靈隱寺拜訪重顯禪師，但沒有人認得他。當時寺中有僧人一千多人，使者的官吏檢查床鋪，尋找重顯禪師。
【English Translation】 English version: In the year of Jiwei (己未) (year 1079), Chan Master Chongxian (重顯) established himself at Cuifeng (翠峰).
Chongxian, after attaining the Dharma at Zhimen (智門), further traveled and studied widely. Upon arriving at Dongshan Xiaocong's (洞山曉聰) place, Xiaocong would ask every new arrival: 'What is your understanding of Guishan's (溈山) water buffalo (referring to Guishan's metaphor for the true nature of Buddha)?' Most answers did not align with Xiaocong's intention. When Chongxian arrived, he was asked the same question. Chongxian replied: 'Creating a standard for future generations.' As Xiaocong was about to speak, Chongxian flicked his sitting cloth and left. Xiaocong said: 'Wait, venerable monk.' Chongxian said: 'I haven't attended the hall yet.'
Upon arriving at Dalong (大龍), he served as the guest monk. One day, Chongxian asked: 'Speaking and silence are both incorrect; neither speaking nor silence is even more incorrect; always correct and always incorrect – discarding all these, the great function (referring to Buddha-nature) will manifest before you, and people will be able to know it. I wonder, Dalong, what is your view?' Dalong said: 'You have such an understanding.' Chongxian said: 'This old man has disintegrated and melted away.' Dalong said: 'I'll give you thirty blows.' Chongxian bowed and returned to the assembly. Dalong then called the monk who had asked the question earlier, and Chongxian came forward. Dalong said: 'Why did this old monk disintegrate and melt away?' Chongxian said: 'It only reveals further decay and deficiency.' Dalong changed his expression and said: 'Outrageous! Outrageous!' Chongxian then left.
Later, Chongxian told Nanyue Ya (南嶽雅) about this, and Ya said: 'Why didn't Dalong give him the appropriate fodder (referring to providing corresponding teachings)?' Chongxian said: 'Venerable monk, you need to travel and study even more.'
Chongxian asked Chan Master Luohanlin (羅漢林): 'Is it 'Dharmic as it is' (法爾) or 'not Dharmic as it is' (不爾), how do you point it out?' Luohanlin said: 'Precisely because it is 'Dharmic as it is' or 'not Dharmic as it is'.' Chongxian said: 'Everyone, remember my words.' He then flicked his sleeves and returned to the assembly. After Luohanlin descended from the hall, he asked his attendant to invite Chongxian to his abbot's room and asked: 'Venerable monk, what did you not approve of in this old monk earlier?' Chongxian said: 'Venerable monk, you are a contemporary master; how dare I disapprove?' Luohanlin said: 'Why did you flick your sleeves and return to the assembly?' Chongxian said: 'Are you still willing to let me speak reason?' Luohanlin said: 'Speak and let me hear.' Chongxian clapped once and left. Scholar Zeng Hui (曾會), who was close to Chongxian, met him by the Huai River and asked where he was going. Chongxian said: 'I am going to travel to Qiantang (錢塘), pass through Xixing (西興), and climb Mount Tiantai (天臺山) and Mount Yandang (雁蕩山).' Zeng Hui said: 'Lingyin Temple (靈隱寺) is a famous scenic spot in the world, and Chan Master Shan (珊) is an old friend of mine.' He wrote a letter recommending Chongxian. Chongxian arrived at Lingyin Temple and remained unnoticed among the monks for three years. It happened that an imperial envoy was inspecting Zhejiang Province and visited Lingyin Temple to see Chongxian, but no one recognized him. At that time, there were over a thousand monks in the temple, and the envoy's officials inspected the beds, looking for Chongxian.
。乃至。會問向所附書。顯袖納之曰。公意勤。然行腳人於世無求。敢希薦達哉。會大笑。珊奇之。吳江翠峰虛席。舉顯出世。燒香法嗣北塔。(即智門)開法日顧視大眾曰。若論本分相見。不必高昇此座。乃以手指曰。諸人隨山僧手看。無量佛土一時現前。各各仔細觀瞻。其或涯際未知。不免拖泥帶水。於是登座。又環顧大眾曰。人天普集。合發明何事。豈可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知歸。尚昧識情之表。諸人要識真實相為么。但以上無攀仰。下絕己躬。自然常光現前。個個壁立千仞。還辨明得也無。未辨辨取。未明明取既辨明得。便能截生死流。踞佛祖位。妙圓超悟。正在茲時。堪報不報之恩。以助無為之化。顯嘗參大龍。有大龍小師曰。何不與先師燒香。顯曰。昔僧問先師。如何是堅固法身。先師曰。山花開似錦。澗水湛如藍。我頌此因緣。報他恩了也。又嘗參大愚守芝。與文悅游最久。悅知顯不嗣芝。特過勘顯。一日與遊山次。驀曰。入荒田不揀。信手拈來草。觸目未嘗無。臨機何不道。顯拈起一莖禾示之。悅不肯曰。夢也未夢見。顯曰。你不肯。即休○義懷。永嘉樂清陳氏子世以漁為
業。母夢星隕于屋。乃孕。及產尤多吉祥。兒時坐船尾。父得魚。付懷貫之。懷不忍。乃私投江中。父怒笞懷。懷恬然如故。長游京師。剃染。異僧言法華。於市井中。拊懷背曰。雲門臨濟去。懷遂謁金鑾善葉縣省。皆不契。東遊至翠峰。謁重顯。顯曰。汝名甚麼。曰義懷。顯曰。何不名懷義。曰當時致得。顯曰。誰為汝立名。曰受戒來十年矣。顯曰。汝行腳費卻多少草鞋。曰和尚莫瞞人好。顯曰。我也沒量罪過。汝也沒量罪過。你作么生。懷無語。顯打曰。脫空謾語漢出去。入室次。顯曰。恁么也不得。不恁么也不得。恁么不恁么總不得。懷擬議。顯又打出。如是者數四。尋為水頭。因汲水折擔。忽然大悟。作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。顯聞。拊幾稱善○興陽清剖。臥疾次。大陽警玄問。是身如泡幻。泡幻中成辦。若無個泡幻。大事無繇辦。若要大事辦。識取個泡幻。作么生。剖曰猶是這邊事。玄曰。那邊事作么生。剖曰。匝地紅輪秀。海底不栽花。玄笑曰。乃爾惺惺耶。剖喝曰。將謂我忘卻。竟爾趨寂。
(辛酉)省常法師往生凈土
省常。字造微。錢塘顏氏子。出家受具。淳化中。住南昭。慶慕廬山之風。乃刺血書華嚴經凈行品。易蓮社。以
【現代漢語翻譯】 現代漢語譯本 懷義禪師，母親夢見星辰墜落於屋中，於是懷孕。等到出生時，有很多吉祥的徵兆。小時候坐在船尾，父親捕到魚，交給他用繩子串起來。懷義不忍心，就偷偷地把魚扔到江中。父親生氣地鞭打懷義，懷義卻安然如故。長大後到京城遊歷，剃度出家。一位奇異的僧人講說《法華經》，在街市中，拍著懷義的背說：『雲門、臨濟的宗風將由你發揚光大。』懷義於是去拜謁金鑾善和葉縣省，都不契合。向東遊歷到翠峰，拜謁重顯禪師。重顯問：『你叫什麼名字？』答：『義懷。』重顯說：『為什麼不叫懷義？』答：『當時致使得到這個名字。』重顯說：『誰為你立的名字？』答：『受戒以來十年了。』重顯說：『你行腳費了多少草鞋？』答：『和尚最好不要欺騙人。』重顯說：『我也沒有衡量罪過，你也沒有衡量罪過，你打算怎麼做？』懷義無語。重顯打他說：『胡說八道，出去！』進入室內后，重顯說：『這樣也不行，那樣也不行，這樣那樣都不行。』懷義猶豫不決。重顯又打他出去。像這樣數次。不久擔任水頭（負責取水），因為汲水時扁擔折斷，忽然大悟。作投機偈說：『一二三四五六七，萬仞峰頭獨足立。驪龍頷下奪明珠，一言勘破維摩詰（Vimalakirti）。』重顯聽了，拍著桌子稱讚。興陽清剖，臥病時，大陽警玄問：『這身體如泡沫幻影，在泡沫幻影中成就事情。如果沒有這個泡沫幻影，大事就沒有辦法成就。如果要成就大事，就要認識這個泡沫幻影。怎麼樣？』清剖說：『還是這邊的（現象界）事。』警玄說：『那邊（本體界）的事怎麼樣？』清剖說：『匝地紅輪秀，海底不栽花。』警玄笑著說：『原來你這麼聰明啊。』清剖喝道：『還以為我忘記了。』最終趨向寂滅。
（辛酉年）宋真宗咸平四年（1001年），省常法師往生凈土
省常，字造微，錢塘顏氏之子。出家受具足戒。宋太宗淳化年間，住在南昭。慶慕廬山慧遠大師的蓮社之風，於是刺血書寫《華嚴經·凈行品》，用來代替蓮社。
【English Translation】 English version Chan Master Huaiyi. His mother dreamed of a star falling into the house, and then she became pregnant. When he was born, there were many auspicious signs. As a child, he sat at the stern of a boat, and his father caught fish, which he gave to him to string together. Huaiyi couldn't bear it, so he secretly threw the fish into the river. His father angrily whipped Huaiyi, but Huaiyi remained calm as before. When he grew up, he traveled to the capital, shaved his head and became a monk. A strange monk spoke about the Lotus Sutra, and in the marketplace, patted Huaiyi's back and said, 'The styles of Yunmen and Linji will be carried forward by you.' Huaiyi then went to visit Jinluan Shan and Yexian Sheng, but they did not agree. Traveling east to Cuifeng, he visited Chan Master Chongxian. Chongxian asked, 'What is your name?' He replied, 'Yihuai.' Chongxian said, 'Why not call yourself Huaiyi?' He replied, 'That's how I got this name at the time.' Chongxian said, 'Who gave you the name?' He replied, 'It has been ten years since I received the precepts.' Chongxian said, 'How many straw sandals have you worn out on your travels?' He replied, 'It's best if the abbot doesn't deceive people.' Chongxian said, 'I haven't measured my offenses either, and you haven't measured your offenses either. What are you going to do?' Huaiyi was speechless. Chongxian hit him and said, 'Empty talk and lies, get out!' After entering the room, Chongxian said, 'This way is not right, that way is not right, neither this way nor that way is right.' Huaiyi hesitated. Chongxian hit him again and threw him out. This happened several times. Soon he became the water carrier (responsible for fetching water). Because the carrying pole broke while fetching water, he suddenly had a great enlightenment. He composed a verse of opportunity: 'One, two, three, four, five, six, seven, standing alone on the top of a ten-thousand-foot peak. Snatching the bright pearl from under the jaw of the black dragon, one word exposes Vimalakirti.' Chongxian heard it, slapped the table and praised it. Xingyang Qingpou, while lying ill, Dayang Jingxuan asked, 'This body is like a bubble and a phantom, and things are accomplished in the bubble and phantom. If there is no bubble and phantom, great things cannot be accomplished. If you want to accomplish great things, you must recognize this bubble and phantom. How is it?' Qingpou said, 'It's still this side (the phenomenal realm) of things.' Jingxuan said, 'What about that side (the noumenal realm) of things?' Qingpou said, 'The red sun shines all over the earth, and flowers are not planted at the bottom of the sea.' Jingxuan smiled and said, 'So you are so clever.' Qingpou shouted, 'I thought I had forgotten.' Eventually, he passed into stillness.
In the year Xin You (1001 CE), Dharma Master Shengchang was reborn in the Pure Land.
Shengchang, styled Zaowei, was the son of the Yan family of Qiantang. He left home and received the full precepts. During the Chunhua period (990-994 CE) of Emperor Taizong of Song, he lived in Nanzhao. Admiring the style of the Lotus Society of Master Huiyuan of Mount Lu, he pricked his skin to write the Pure Conduct Chapter of the Avatamsaka Sutra in blood, to replace the Lotus Society.
凈行士大夫預會者。皆稱凈行社弟子。丞相王旦。為之首。一時公卿牧伯。百二十人。比丘幹人。天禧四年正月日。端坐唸佛。有頃厲聲唱曰。佛來也。泊然而化。眾見地皆金色。移時方沒○楚圓。辭曉聰。游仰山。楊億以書抵宜春太守黃宗旦。旦遂請圓。出世南原。
(壬戌)警玄禪師傳法法遠
法遠。鄭圃田王氏子。年十九游并州。見智嵩求出世法。嵩曰。汝當剃落墮三寶數。乃可。遠曰。法有僧俗乎。嵩曰。與其為俗。曷若為僧。僧則能續佛壽命故也。於是斷髮受具。一日見僧入室請問趙州柏子因緣。嵩詰其僧。遠旁有省發。后謁善昭歸省。皆受記莂。天禧中。謁大陽警玄。機語相契。玄嘆曰。吾老矣。洞上一宗。遂竟無人耶。以平生所著直裰皮履示之。遠曰。當爲持此衣履求人付之如何。玄曰。他日果得人。出吾偈為證。偈曰。楊廣山前草。憑君待價焞。異苗翻茂處。深密固靈根。其尾云。得法者潛眾十年。方可闡揚。
(癸亥)重顯禪師開法雪竇
重顯。住翠峰。天聖初。曾會守四明。迎顯補雪竇。顯既至。會曰。會近與清長老。商量趙州勘婆子話。未審端的有勘破處也無。顯曰。清長老道個甚麼。會曰。又與么去也。顯曰。清長老且放過一著。學士還知天下衲僧出這婆子圈䙡不
【現代漢語翻譯】 現代漢語譯本 凈行社的士大夫和預會者，都自稱為凈行社的弟子。丞相王旦是他們的首領。當時，公卿和地方長官共一百二十人，比丘一千人，在天禧四年（1020年）正月某日，端坐唸佛。過了一會兒，他厲聲唱道：『佛來了！』隨即安詳地圓寂。眾人看見地面都變成了金色，過了一會兒才消失。 楚圓告別曉聰，前往仰山。楊億寫信給宜春太守黃宗旦，黃宗旦於是請楚圓到南原主持佛事。
（壬戌年）警玄禪師將佛法傳給法遠
法遠，是鄭州圃田縣王家的兒子。十九歲時到并州，見到智嵩，請求學習出世之法。智嵩說：『你應該剃度出家，成為僧寶的一員，才可以。』法遠問：『佛法有僧俗之分嗎？』智嵩說：『與其做俗人，不如做僧人。僧人能夠延續佛的壽命。』於是法遠斷髮受戒。一天，他看到一個僧人進入智嵩的房間，請教趙州柏子（趙州和尚用『柏樹子』來回答學人『什麼是祖師西來意』的公案）的因緣。智嵩詰問那個僧人，法遠在旁邊聽了有所領悟。後來，法遠拜訪善昭，回到智嵩處，都得到了他們的印可。天禧年間，法遠拜見大陽警玄，兩人的機鋒和言語非常契合。警玄感嘆道：『我老了，洞山宗（禪宗五家之一）難道要後繼無人了嗎？』於是將他平生所穿的直裰（僧衣）和皮鞋展示給法遠，說：『我應當拿著這些衣物去尋找可以託付的人，該怎麼做呢？』警玄說：『將來如果真的找到了人，就拿出我的偈語作為憑證。』偈語說：『楊廣山前的草，憑你等待時價。異樣的苗在茂盛的地方，深密的根基更加穩固。』偈語的末尾說：『得到佛法的人要潛藏於眾人之中十年，才可以弘揚佛法。』
（癸亥年）重顯禪師在雪竇開法
重顯，住在翠峰。天聖初年（1023年），曾經會見四明太守，太守迎接重顯去雪竇寺。重顯到達后，慧洪說：『我最近和清長老商量趙州勘婆子（趙州和尚勘驗老婆子是否開悟的公案）的話，不知道到底有沒有勘破的地方。』重顯問：『清長老說了什麼？』慧洪說：『又這樣過去了。』重顯說：『清長老且放過一著。學士，你可知道天下的僧人都出不了這個老婆子的圈套嗎？』
【English Translation】 English version The lay Buddhist devotees and participants of the Pure Practice Society all called themselves disciples of the Pure Practice Society. Prime Minister Wang Dan was their leader. At that time, there were one hundred and twenty high officials and local governors, and one thousand Bhikkhus. On a certain day in the first month of the fourth year of the Tianxi era (1020 AD), he sat upright and recited the Buddha's name. After a while, he loudly proclaimed: 'The Buddha is coming!' Then he passed away peacefully. The crowd saw that the ground had turned golden, and after a while, it disappeared. Chu Yuan bid farewell to Xiao Cong and went to Yangshan. Yang Yi wrote a letter to Huang Zongdan, the prefect of Yichun, and Huang Zongdan then invited Chu Yuan to preside over Buddhist affairs in Nan Yuan.
(Renxu Year) Zen Master Jingxuan transmitted the Dharma to Fayuan
Fayuan was the son of the Wang family of Putian County, Zheng Prefecture. At the age of nineteen, he went to Bingzhou and met Zhisong, requesting to learn the Dharma of liberation. Zhisong said, 'You should shave your head and become a member of the Sangha, then you can.' Fayuan asked, 'Does the Dharma have distinctions between monks and laity?' Zhisong said, 'Rather than being a layman, it is better to be a monk. Monks can continue the life of the Buddha.' So Fayuan cut his hair and received the precepts. One day, he saw a monk enter Zhisong's room, asking about the cause and condition of Zhaozhou's cypress tree (the case of Zen Master Zhaozhou using 'cypress tree' to answer the student's question 'What is the meaning of the Patriarch's coming from the West'). Zhisong questioned the monk, and Fayuan had some understanding while listening. Later, Fayuan visited Shanshao and returned to Zhisong, and both received their approval. During the Tianxi era, Fayuan met Dayang Jingxuan, and their interactions and words were very compatible. Jingxuan sighed, 'I am old, will the Caodong school (one of the five schools of Zen Buddhism) have no successors?' So he showed Fayuan the straight robe (monk's robe) and leather shoes he had worn all his life, saying, 'I should take these clothes and shoes to find someone to entrust them to, what should I do?' Jingxuan said, 'If you really find someone in the future, take out my verse as proof.' The verse said, 'The grass in front of Yangguang Mountain, rely on you to wait for the price. Different seedlings flourish in prosperous places, and deep roots are more stable.' The end of the verse said, 'Those who obtain the Dharma should hide among the people for ten years before they can promote the Dharma.'
(Guihai Year) Zen Master Chongxian opened the Dharma at Xuedou
Chongxian lived in Cuifeng. In the early years of the Tiansheng era (1023 AD), he once met the prefect of Siming, who welcomed Chongxian to Xuedou Temple. After Chongxian arrived, Huihong said, 'I recently discussed the words of Zhaozhou examining the old woman (the case of Zen Master Zhaozhou examining whether the old woman was enlightened) with Elder Qing, I don't know if there is any place to break through.' Chongxian asked, 'What did Elder Qing say?' Huihong said, 'It's gone like that again.' Chongxian said, 'Elder Qing, let's let it go for now. Scholar, do you know that all the monks in the world cannot escape the old woman's trap?'
得么。會曰。這裡別有個道處。趙州若不勘破婆子。一生取屈。顯曰。勘破了也。會大笑。顯住雪竇。宗風大振。天下龍蟠鳳逸衲子。爭集座下。號雲門中興。僧問。遠離翠峰祖席。已臨云竇道場。未審是一是二。顯曰。馬無千里謾追風。曰恁么則雲散家家月。顯曰。龍頭蛇尾漢。上堂。田地穩密底。佛祖不敢近。為甚麼抬腳不起。神通遊戲底。鬼神不能測。為甚麼下腳不得。直饒十字縱橫。朝打三千。暮打八百。又云。槌擊妙喜世界。百雜碎底人。為甚麼處處解持缽。又云。知時頻到香積國底人。為甚麼拄杖頭上失卻眼。又云。一花開天下春。古佛為甚麼不著便。你若透得救。取天下老宿。忽若有個衲僧出來。雲和尚且自救也。許伊是金毛師子。又云。一塵一佛國。一葉一釋迦。德山何以卓牌于鬧市。又云。入林不動草。入水不動波。投子因甚麼。腳下五色索。透關底。試辨看。上堂。僧問。如何是時節因緣。顯曰。瞌睡漢。僧便喝。顯曰。詐惺惺。復云。譬若世界壞時。大水競作。其間無量眾生或沒未沒。互相悲號。仰望蒼蒼。皆云相救。時四禪天人一見。高聲便喝。咄哉眾生。我預曾報汝。令頻頻上來。汝卻不聽。如今有什麼救處。乃拍手云。歸堂。又云。一問一答。總未有事在。直饒乾坤大地。草木叢林。盡
【現代漢語翻譯】 得么（這樣可以嗎）。慧（雲門慧性）說：『這裡另有一番道理。趙州（趙州從諗）如果不能勘破老婆子（指趙州橋婆子），一生都會被她矇蔽。』顯（雪竇顯）說：『已經勘破了。』慧大笑。 雪竇顯住持雪竇寺后，宗風大振。天下的傑出僧人爭相聚集在他座下，號稱雲門宗的中興。有僧人問：『遠離翠峰（翠峰禪院）的祖席，已經來到云竇（雪竇寺）道場，不知是一還是二？』顯說：『馬無千里，空追逐風。』僧人說：『既然如此，那麼雲散家家月。』顯說：『龍頭蛇尾的傢伙。』 上堂說法時，顯說：『田地穩密的地方，佛祖都不敢靠近。為什麼抬腳不起？神通遊戲的地方，鬼神都不能測度。為什麼下腳不得？』即使十字縱橫，朝打三千，暮打八百。又說：『用槌擊碎妙喜世界，百雜碎的人，為什麼處處都能持缽？』又說：『知時頻頻到達香積國的人，為什麼拄杖頭上卻失去了眼睛？』又說：『一花開天下春，古佛為什麼不著便？』你們如果能透徹理解，就能駕馭天下的老宿。如果有個僧人出來說：『和尚且自救吧！』我便承認他是金毛獅子。又說：『一塵一佛國，一葉一釋迦（釋迦牟尼）。德山（德山宣鑒）為什麼在鬧市中豎立牌子？』又說：『入林不動草，入水不動波。投子（投子大同）為什麼腳下有五色索？』能透徹理解的，試著辨別看看。 上堂說法時，有僧人問：『什麼是時節因緣？』顯說：『瞌睡漢。』僧人便喝。顯說：『裝惺惺。』又說：『譬如世界壞滅時，大水競相涌起，其中無量眾生有的被淹沒，有的未被淹沒，互相悲號，仰望蒼天，都說要互相救助。這時四禪天人一見，高聲便喝：咄哉眾生！我預先曾告訴你們，讓你們頻頻上來，你們卻不聽。如今有什麼救處？』於是拍手說：『歸堂。』又說：『一問一答，總未有事在。即使乾坤大地，草木叢林，都...
【English Translation】 De me (Is that so)? Hui (Yunmen Huixing) said, 'There is another principle here. If Zhao Zhou (Zhao Zhou Congshen) cannot see through the old woman (referring to the old woman of Zhao Zhou Bridge), he will be deceived by her for his whole life.' Xian (Xuedou Xian) said, 'It has already been seen through.' Hui laughed loudly. After Xuedou Xian became the abbot of Xuedou Temple, the style of the sect greatly flourished. Outstanding monks from all over the world competed to gather under his seat, and he was known as the revival of the Yunmen sect. A monk asked, 'Having left the ancestral seat of Cuifeng (Cuifeng Chan Temple) and arrived at the dojo of Yundou (Xuedou Temple), I don't know if it is one or two?' Xian said, 'A horse without a thousand miles, vainly chasing the wind.' The monk said, 'If that's the case, then the clouds disperse, and every family sees the moon.' Xian said, 'A dragon-headed, snake-tailed fellow.' When giving a Dharma talk, Xian said, 'In a secure and stable field, even the Buddhas and ancestors dare not approach. Why can't you lift your feet? In a place of supernatural play, even ghosts and gods cannot fathom it. Why can't you put your feet down?' Even if the cross is horizontal and vertical, beat three thousand in the morning and eight hundred in the evening. He also said, 'The person who smashes the Wonderful Joy World with a hammer, why can he hold a bowl everywhere?' He also said, 'The person who knows the time and frequently arrives at the Fragrant Accumulation Country, why has he lost his eyes on the top of his staff?' He also said, 'One flower blooms, and spring comes to the world. Why doesn't the ancient Buddha take advantage of it?' If you can thoroughly understand, you can control the old monks of the world. If a monk comes out and says, 'Abbot, save yourself!' I will admit that he is a golden-haired lion. He also said, 'One dust, one Buddha land; one leaf, one Sakyamuni (Sakyamuni Buddha). Why did Deshan (Deshan Xuanjian) erect a sign in the bustling market?' He also said, 'Entering the forest without moving the grass, entering the water without moving the waves. Why does Touzi (Touzi Datong) have five-colored ropes under his feet?' Those who can thoroughly understand, try to discern. When giving a Dharma talk, a monk asked, 'What is the causal condition of the time?' Xian said, 'Sleepyhead.' The monk then shouted. Xian said, 'Pretending to be awake.' He also said, 'For example, when the world is destroyed, great floods rise up, and countless beings in it are either submerged or not submerged, wailing to each other, looking up to the sky, all saying they want to help each other. At this time, the people of the Fourth Dhyana Heaven, upon seeing this, shouted loudly: 'Alas, sentient beings! I told you in advance to come up frequently, but you did not listen. Now, what is there to save?' Then he clapped his hands and said, 'Return to the hall.' He also said, 'One question and one answer, there is nothing at all. Even if the universe, the earth, the grass, and the trees, all...
為衲僧。異口同聲。各置百千問難。也不消長老彈指一下。乃並高低普應。前後無差。又云。十方無壁落。四面亦無門。古人向甚麼處見客。若道得接手句。許汝天上天下。問新到甚處人。僧提起坐具。顯曰。蝦跳不出鬥。僧曰𨁝跳。顯便打。僧曰。更𨁝跳。顯又打。僧便走。顯喚回。僧作禮曰。觸忤和尚。顯曰。我要這話行。你又走作甚麼。僧曰。已遍天下了也。顯復打五棒。僧曰。有諸方在。顯曰。你只管吃棒。顯又喚第二底近前來。問甚處人。僧曰。鼎州人。顯曰敗也。僧曰。青天白日。顯曰。兩重公案。僧曰恰是。顯以拄杖指曰。你擬𨁝跳。僧擬議。顯亦打五棒。參頭曰。這僧吃棒。與某甲不同。顯一時喚近前。僧珍重便走。顯隨後與一拄杖。寶華侍者來看顯。顯問。寶華多少眾。者云。不勞和尚如此。顯云。我好好問爾。𨁝跳作甚麼。者云。也不得放過。顯云。真師子兒。喫茶了。顯把住云。適來得恁么無禮。者擬議。被顯一掌。云歸去分明。舉似寶華。問聰道者。久參事作么生道。聰曰。青天白日。顯曰。亂走作么。聰便喝。顯曰吃棒。聰擬舉手。顯打一坐具曰。你看這瞎漢亂。與首座寫真。顯曰。既是首座。為甚麼卻有兩個。曰爭之不足。顯曰。你問我。我與你道。座擬問。顯曰。雪竇門下。一日與數
【現代漢語翻譯】 現代漢語譯本 作為雲遊僧人，他們異口同聲，各自提出成百上千個問題和難題，（慧）顯長老甚至不需要彈一下手指，就能高低上下全部應答，前後沒有差別。又說：『十方沒有墻壁阻隔，四面也沒有門。古人從什麼地方接待客人？』如果能說出接手的話，就認可你在天上天下都行得通。問新來的是哪裡人？僧人提起坐具。（慧）顯說：『蝦跳不出鬥。』僧人說：『偏要跳。』（慧）顯就打他。僧人說：『再偏要跳。』（慧）顯又打他。僧人就跑了。（慧）顯叫他回來。僧人作揖說：『觸犯了和尚。』（慧）顯說：『我要的就是這句話，你又跑什麼？』僧人說：『已經遍天下了。』（慧）顯又打了他五棒。僧人說：『還有其他地方在。』（慧）顯說：『你只管吃棒。』（慧）顯又叫第二個僧人走近前來，問是哪裡人？僧人說是鼎州人。（慧）顯說：『敗了也。』僧人說：『*。』（慧）顯說：『兩重公案。』僧人說：『正是。』（慧）顯用拄杖指著他說：『你想要跳？』僧人猶豫不決，（慧）顯也打了他五棒。參頭說：『這僧人吃棒，和我不一樣。』（慧）顯一時叫他走近前來。僧人行禮后就跑了，（慧）顯隨後給他一拄杖。寶華侍者來看望（慧）顯，（慧）顯問：『寶華有多少僧眾？』侍者說：『不敢勞煩和尚您操心。』（慧）顯說：『我好好地問你，跳什麼？』侍者說：『也不得放過。』（慧）顯說：『真是獅子兒。』喫茶完畢，（慧）顯抓住侍者說：『剛才那麼無禮。』侍者猶豫不決，被（慧）顯打了一掌，說：『回去分明地告訴寶華。』問聰道者：『長久參禪這件事怎麼說？』聰說：『。』（慧）顯說：『亂跑什麼？』聰就喝斥。（慧）顯說：『吃棒。』聰想要舉手，（慧）顯打了一下坐具說：『你看這瞎漢亂來，和首座*。』（慧）顯說：『既然是首座，為什麼卻有兩個？』（僧人）說：『爭奪不足。』（慧）顯說：『你問我，我告訴你。』首座想要問，（慧）顯說：『雪竇（宋，公元960-1279年）門下，一天和數』
【English Translation】 English version As mendicant monks, they spoke with one voice, each posing hundreds and thousands of questions and difficulties. Elder (Hui) Xian didn't even need to snap his fingers to respond to all, high and low, without any difference before or after. He also said, 'The ten directions have no walls, and the four sides have no doors. Where did the ancients receive guests?' If you can say the connecting phrase, you are allowed to go anywhere in heaven and earth. He asked a newly arrived monk where he was from. The monk raised his sitting cloth. (Hui) Xian said, 'A shrimp cannot jump out of a bucket.' The monk said, 'I insist on jumping.' (Hui) Xian then hit him. The monk said, 'I insist on jumping again.' (Hui) Xian hit him again. The monk then ran away. (Hui) Xian called him back. The monk bowed and said, 'I offended the Abbot.' (Hui) Xian said, 'I want this very phrase, why are you running?' The monk said, 'It has already spread throughout the world.' (Hui) Xian hit him five more times. The monk said, 'There are other places.' (Hui) Xian said, 'You just keep taking the blows.' (Hui) Xian then called the second monk closer and asked where he was from. The monk said he was from Dingzhou. (Hui) Xian said, 'Failed.' The monk said, '*.' (Hui) Xian said, 'A double case.' The monk said, 'Exactly.' (Hui) Xian pointed at him with his staff and said, 'You want to jump?' The monk hesitated, and (Hui) Xian also hit him five times. The Samtou said, 'This monk's beating is different from mine.' (Hui) Xian immediately called him closer. The monk bowed and ran away, and (Hui) Xian followed and gave him a blow with his staff. The attendant Baohua came to visit (Hui) Xian. (Hui) Xian asked, 'How many monks are there in Baohua?' The attendant said, 'I dare not trouble the Abbot to worry about it.' (Hui) Xian said, 'I am asking you nicely, what are you jumping for?' The attendant said, 'It cannot be let go either.' (Hui) Xian said, 'Truly a lion's child.' After drinking tea, (Hui) Xian grabbed the attendant and said, 'You were so rude just now.' The attendant hesitated and was slapped by (Hui) Xian, who said, 'Go back and tell Baohua clearly.' He asked the monk Cong, 'How do you speak of the matter of long-term Chan practice?' Cong said, '.' (Hui) Xian said, 'What are you running around for?' Cong then shouted. (Hui) Xian said, 'Take the blow.' Cong tried to raise his hand, and (Hui) Xian hit the sitting cloth and said, 'Look at this blind man messing around, and the head seat *.' (Hui) Xian said, 'Since you are the head seat, why are there two?' (The monk) said, 'There is not enough to compete for.' (Hui) Xian said, 'You ask me, I will tell you.' The head seat wanted to ask, (Hui) Xian said, 'Under the gate of Xuedou (Song Dynasty, 960-1279 AD), one day with several'
僧遊山次。見牯牛舉頭。顯問。牯牛舉頭作甚麼。僧曰。怕和尚穿卻。顯不肯。自云。看入草底。宗首座到。方擬人事。顯約住曰。既知信之韜略。便須拱手歸降。宗曰。今日敗闕。顯曰。劍刃未施。賊身已露。宗曰。氣急殺人。顯曰。敗將不斬。宗曰是。顯曰。禮拜著。宗曰。三十年後有人舉在。顯曰。已放你過。顯一日經行植杖。眾衲環之。忽問曰。有問雲門。樹凋葉落時如何。曰體露金風。雲門答這僧耶。為解說耶。有宗上座曰。待老漢有悟處即說。顯熟視。驚曰。非韓大伯乎。宗曰。老漢瞥地也。於是令撾鼓眾集。顯曰。大眾。今日雪竇宗上座。乃是昔年大陽韓大伯。具大知見。晦跡韜光。欲得發揚宗風。幸愿特升此座。宗遂升座。僧問。寶劍未出匣時如何。曰神光射鬥牛。又問。出匣后如何。曰千兵易得。一將難求。僧退。宗曰。寶劍未出匣。神光射鬥牛。千兵雖易得。一將實難求。便下座。一眾大驚。
佛祖綱目卷第三十五 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十六(雨字號)
甲子(宋仁宗天聖二年起)壬申(改明道)甲戌(改景祐)戊寅(改寶元)庚辰(改康定)辛巳(改慶曆)己丑(改皇祐)甲午(改至和)丙申(改嘉祐)甲辰(英宗治平
【現代漢語翻譯】 一位僧人遊山時，看見一頭公牛抬頭。顯禪師問道：『公牛抬頭做什麼？』僧人說：『怕和尚穿透它。』顯禪師不認可，自言自語道：『看它進入草叢深處。』宗首座來到，剛要行禮，顯禪師制止他說：『既然知道信之的韜略，就應該拱手歸降。』宗首座說：『今日戰敗。』顯禪師說：『劍刃還沒施展，賊身已經暴露。』宗首座說：『氣急會殺人。』顯禪師說：『戰敗的將領不斬殺。』宗首座說是。顯禪師說：『禮拜吧。』宗首座說：『三十年後有人會提起這件事。』顯禪師說：『已經放你過去了。』 顯禪師一天經行時拄著禪杖，眾僧圍繞著他。顯禪師忽然問道：『有人問雲門文偃禪師，樹木凋零葉子落下時如何？雲門文偃禪師回答說：『體露金風』。雲門文偃禪師是為這僧人解答呢？還是在解說呢？』有宗上座說：『等老漢我有所領悟時再說。』顯禪師仔細看著他，驚訝地說：『莫非是韓大伯嗎？』宗上座說：『老漢我只是瞥見而已。』於是顯禪師命令敲鼓，召集大眾。顯禪師說：『大眾，今日雪竇寺的宗上座，就是昔年大陽的韓大伯，具有大智慧見解，隱藏軌跡，收斂光芒，想要發揚宗門風範，希望特別升座。』宗上座於是升座。僧人問：『寶劍未出劍匣時如何？』宗上座說：『神光射向鬥牛星。』又問：『出劍匣后如何？』宗上座說：『千軍易得，一將難求。』僧人退下。宗上座說：『寶劍未出匣，神光射鬥牛；千兵雖易得，一將實難求。』說完便下座。一眾僧人大驚。
《佛祖綱目》卷第三十五 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第三十六(雨字號)
甲子(宋仁宗天聖二年(1024年)起)壬申(改明道)甲戌(改景祐)戊寅(改寶元)庚辰(改康定)辛巳(改慶曆)己丑(改皇祐)甲午(改至和)丙申(改嘉祐)甲辰(英宗治平)
【English Translation】 A monk was traveling in the mountains when he saw a bull raising its head. Xian asked, 'What is the bull raising its head for?' The monk said, 'Afraid that the monk will pierce it.' Xian did not agree and said to himself, 'Look at it going deep into the grass.' When Zong, the head monk, arrived and was about to perform the customary greeting, Xian stopped him and said, 'Since you know Xin Zhi's strategy, you should surrender with your hands folded.' Zong said, 'Today I am defeated.' Xian said, 'The sword has not yet been drawn, but the thief's body is already exposed.' Zong said, 'Getting angry can kill people.' Xian said, 'A defeated general is not killed.' Zong said, 'Yes.' Xian said, 'Bow down.' Zong said, 'In thirty years, someone will bring this up.' Xian said, 'I have already let you pass.' One day, while Xian was walking with his staff, the monks surrounded him. Xian suddenly asked, 'Someone asked Zen Master Yunmen Wenyan, 'What happens when the trees wither and the leaves fall?' Zen Master Yunmen Wenyan replied, 'The essence is revealed in the golden wind.' Was Zen Master Yunmen Wenyan answering this monk, or was he explaining something?' A senior monk named Zong said, 'I will speak when I have some understanding.' Xian looked at him carefully and said in surprise, 'Could it be Han Dabo?' Zong said, 'I only caught a glimpse.' So Xian ordered the drum to be beaten to gather the assembly. Xian said, 'Everyone, today, Senior Monk Zong of Xuetou Temple is Han Dabo of Dayang in the past, possessing great wisdom and insight, hiding his tracks and concealing his light, wanting to promote the style of our school. I hope he will ascend this seat.' Zong then ascended the seat. A monk asked, 'What is it like when the precious sword is not yet out of its sheath?' Zong said, 'The divine light shoots towards the Dipper and the Ox constellations.' He asked again, 'What is it like after it is out of its sheath?' Zong said, 'A thousand soldiers are easy to find, but a single general is hard to come by.' The monk withdrew. Zong said, 'The precious sword is not out of its sheath, the divine light shoots towards the Dipper and the Ox constellations; a thousand soldiers are easy to find, but a single general is hard to come by.' After saying this, he stepped down from the seat. All the monks were greatly surprised.
The Buddhist Patriarchs' Outline, Volume 35 Supplement to the Buddhist Canon, New Series, Volume 85, No. 1594, The Buddhist Patriarchs' Outline
The Buddhist Patriarchs' Outline, Volume 36 (Rain Series)
Jiazi (starting from the second year of the Tiansheng era (1024 AD) of Emperor Renzong of Song) Renshen (changed to Mingdao), Jiaxu (changed to Jingyou), Wuyin (changed to Baoyuan), Gengchen (changed to Kangding), Xinsi (changed to Qingli), Jichou (changed to Huangyou), Jiawu (changed to Zhihe), Bingshen (changed to Jiayou), Jiachen (Zhiping era of Emperor Yingzong)
元年)戊申(神宗熙寧元年)戊午(改元豐)癸亥(元豐六年止)
(甲子)楚圓謁洪諲禪師
楚圓。住南原三年。棄去謁洪諲。諲首山高弟。衲子非人類精奇。無敢登其門者。住山三十年。門弟子。氣吞諸方。圓髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。諲遣童子問。長老誰之嗣。圓仰視屋曰親見汾陽來。諲杖而出。顧見頎然問曰。汾州有西河獅子是否。圓指其後絕叫曰。屋倒矣。童子返走。諲回顧相矍鑠。圓地坐。脫只履而視之。諲老忘所問。又失圓所在。圓徐起整衣。且行且語曰。見面不如聞名。遂去。諲遣人追之。不可。嘆曰。汾州乃有此兒耶○宗道者。得法重顯。超放自如。往來舒蘄間。性嗜酒。無日不醉。村民愛敬之。每餉以醇醪。一日方入浴。有送榼者至。乃裸而出接。酒竟去。嘗散衣下山。有逆而問者。曰如何是道者家風。宗曰。袈裟褁草鞋。曰意旨如何。宗曰。赤腳下桐城○陳瓘。字瑩中。號了翁。南劍人。性閑雅。與物無競。初尚雜華。頗有所詣。及會明智。叩天臺宗旨。忽有契悟。其謫居海上。未嘗有不滿意。惟克念西歸。后謁惟清。執見聞以求解會。清曰。執解為宗。何日偶諧。瓘乃開悟。寄清偈曰。書堂兀兀萬幾休。日暖風柔草木幽。誰識二千年底事。如今只在眼睛頭。
【現代漢語翻譯】 現代漢語譯本 （熙寧元年（1068年））戊午（改元豐（1078年））癸亥（元豐六年（1083年）止）
（甲子年）楚圓（？-1098）拜謁洪諲（988-1060）禪師
楚圓，在南原住了三年，離開去拜謁洪諲。洪諲是首山省念（926-993）的高足弟子，僧人中若非才華出衆、精明奇異之輩，沒有人敢於登他的門。洪諲在山中住了三十年，他的門下弟子，氣概足以壓倒各方。楚圓頭髮很長不剪，穿著破舊的衣服，帶著楚地的口音，通報姓名時自稱是洪諲的法侄。眾人大笑。洪諲派童子問：『長老是誰的嗣法弟子？』楚圓抬頭看著屋頂說：『親眼見過汾陽善昭（947-1024）禪師。』洪諲拄著枴杖出來，回頭看見楚圓身材高大，問道：『汾州（今山西省）有西河獅子（指汾陽善昭）這個人嗎？』楚圓指著他的身後大叫道：『屋子要倒了！』童子跑回去。洪諲回頭看，兩人互相注視，感到驚異。楚圓坐在地上，脫下一隻鞋子看著。洪諲年老，忘記了要問什麼，又找不到楚圓在哪裡。楚圓慢慢起身整理衣服，一邊走一邊說：『見面不如聞名。』於是離開了。洪諲派人去追趕他，沒有追上，嘆息道：『汾陽善昭竟然有這樣的弟子啊！』宗道禪師，得法于重顯（？-1028），超脫放逸，來往于舒州（今安徽省潛山縣）和蘄州（今湖北省蘄春縣）之間，性情嗜好喝酒，沒有一天不喝醉。村民們愛戴尊敬他，常常送他醇厚的酒。一天，宗道禪師正要入浴，有人送酒來，他便赤身裸體地出來迎接，喝完酒就離開了。曾經披散著衣服下山，有人迎面問道：『如何是道者（修行人）的家風？』宗道禪師說：『袈裟包裹著草鞋。』那人又問：『意旨如何？』宗道禪師說：『赤腳走下桐城（今安徽省桐城市）。』陳瓘（1057-1124），字瑩中，號了翁，南劍州（今福建省南平市）人，性情閒適文雅，與世無爭。起初崇尚《雜華經》，頗有心得。等到會見明智禪師，請教天臺宗的宗旨，忽然有所領悟。他被貶謫到海上，從未有過不滿意的時候，只想著能夠回到故鄉。後來拜謁惟清禪師，執著于見聞來求解悟。惟清禪師說：『執著于理解作為宗旨，什麼時候才能偶然契合？』陳瓘於是開悟，寄給惟清禪師一首偈語說：『書房靜坐萬事皆休，陽光溫暖微風輕柔，誰能識得二千年底事，如今就在眼睛跟前頭。』
【English Translation】 English version Wu-shen year (1068) of the Xining reign of Emperor Shenzong, Wu-wu year (1078) (changed to the Yuanfeng reign), ending in the Gui-hai year (1083) of the sixth year of the Yuanfeng reign.
(Jiazi year) Chuyuan visits Zen Master Hongyin
Chuyuan stayed in Nanyuan for three years before leaving to visit Hongyin. Hongyin was a prominent disciple of Shoushan Shengnian. Monks who were not exceptionally talented and remarkably intelligent dared not approach his gate. He resided in the mountain for thirty years, and his disciples possessed the spirit to overwhelm all directions. Chuyuan kept his hair long and uncut, wore worn-out clothes, spoke with a Chu accent, and announced himself as Hongyin's Dharma nephew. The assembly laughed. Hongyin sent a young attendant to ask, 'Whose Dharma heir is the Elder?' Chuyuan looked up at the roof and said, 'I personally saw Zen Master Fenyang Shanzhao.' Hongyin came out with a staff, looked back and saw Chuyuan's tall stature, and asked, 'Is there a 'Lion of the Western River' (referring to Fenyang Shanzhao) in Fenzhou (present-day Shanxi Province)?' Chuyuan pointed behind him and shouted, 'The house is collapsing!' The attendant ran back. Hongyin looked back, and they gazed at each other in astonishment. Chuyuan sat on the ground, took off one shoe, and looked at it. Hongyin, being old, forgot what he wanted to ask and lost track of where Chuyuan was. Chuyuan slowly got up, tidied his clothes, and said as he walked, 'Meeting in person is not as good as hearing the name.' Then he left. Hongyin sent people to chase after him, but they could not catch up. He sighed, 'Fenyang actually has such a disciple!' Zen Master Zongdao, having attained the Dharma from Chongxian, was unrestrained and free, traveling between Shuzhou (present-day Qianshan County, Anhui Province) and Qizhou (present-day Qichun County, Hubei Province). He had a fondness for alcohol and was drunk every day. The villagers loved and respected him, often offering him fine wine. One day, as Zongdao was about to take a bath, someone came to deliver wine. He came out naked to greet them, finished the wine, and left. Once, he went down the mountain with his clothes disheveled. Someone asked him, 'What is the family style of a Daoist (practitioner)?' Zongdao said, 'A kasaya wrapped around straw sandals.' The person asked, 'What is the meaning?' Zongdao said, 'Barefoot, I descend from Tongcheng (present-day Tongcheng City, Anhui Province).' Chen Guan (1057-1124), styled Yingzhong, named Liaoweng, was from Nan Jianzhou (present-day Nanping City, Fujian Province). He was of a leisurely and elegant nature, not competing with others. Initially, he admired the Avatamsaka Sutra and had some understanding. When he met Zen Master Mingzhi and inquired about the tenets of the Tiantai school, he suddenly had an awakening. He was exiled to the sea but never felt dissatisfied, only longing to return home. Later, he visited Zen Master Weiqing, clinging to his perceptions to seek understanding. Zen Master Weiqing said, 'Clinging to understanding as the principle, when will you accidentally align?' Chen Guan then attained enlightenment and sent Zen Master Weiqing a verse saying, 'Sitting quietly in the study, all affairs cease; the sun is warm, the breeze is gentle, the grass and trees are serene. Who can recognize the affairs of two thousand years ago? Now they are right before your eyes.'
○汾州善昭禪師示寂(首山念法嗣臨濟第六世)
善昭。住汾陽。儼臨人天。足不越閫者三十年。天聖二年。龍德府尹李侯。因與昭有舊。專使請主承天。使者三至。不赴。受罰。復至曰。必欲得師俱往。不然有死而已。昭笑曰。老病業已不出山。借往當先后之。何必俱耶。使者曰。師諾則先後惟所擇。昭乃令設饌俶裝。告眾曰。老僧去也。誰人隨得。一僧出曰。某甲隨得。曰汝日行幾里。曰五十里。曰汝隨我不得。又一僧曰。某甲日行七十里。曰汝亦隨我不得。侍者曰。某甲隨得。但和尚到處即到。曰汝乃隨得老僧。復顧使者曰。吾先行矣。停箸而化。侍者即立化于側。壽七十八。
(乙丑)楚圓禪師開法道吾
定林沙門本延。有道行。雅為士大夫所信敬。洪諲見延。稱楚圓知見。可興臨濟。會道吾虛席。延白郡守。請圓主之。示眾。先寶應曰。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。道吾則不然。第一句薦得。和泥合水。第二句薦得。無繩自縛。第三句薦得。四棱著地。所以道。起也海晏河清。行人避路。住也乾坤失色。日月無光。汝輩向什麼處出氣。良久曰。道吾為汝出氣。乃噓一聲。卓拄杖而起。又曰。道吾打鼓。四大部洲同參。拄杖橫
【現代漢語翻譯】 現代漢語譯本
○汾州善昭禪師示寂(首山唸的法嗣，臨濟宗第六世)
善昭禪師，住在汾陽，威嚴地面對人天，三十年足不出戶。天聖二年（1024年），龍德府尹李侯，因為與善昭禪師有舊交，特派使者請他主持承天寺。使者去了三次，善昭禪師都不答應，使者因此受罰。使者再次前往說：『一定要請禪師一同前往，不然我就只有死在這裡了。』善昭禪師笑著說：『我老病纏身，已經不出山了，如果藉著你的情面前往，也應當有先後，何必一定要一起去呢？』使者說：『禪師您答應了，那麼先後就由您選擇。』善昭禪師於是命人準備齋飯和行裝，告訴眾人說：『老僧要走了，誰能跟隨我？』一個僧人出來說：『我能跟隨。』禪師問：『你一天能走多少里？』答：『五十里。』禪師說：『你不能跟隨我。』又一個僧人說：『我一天能走七十里。』禪師說：『你也不能跟隨我。』侍者說：『我能跟隨，只要和尚您到哪裡，我就到哪裡。』禪師說：『你才能跟隨老僧。』又回頭對使者說：『我先走了。』說完放下筷子就圓寂了。侍者也立刻在他身邊站著圓寂了。善昭禪師享年七十八歲。
(乙丑年)楚圓禪師在道吾山開法
定林寺的沙門本延，有道行，一向被士大夫所信賴和尊敬。洪諲見到本延，稱讚楚圓禪師的見解，可以振興臨濟宗。恰逢道吾山寺住持的位置空缺，本延稟告郡守，請楚圓禪師來主持。楚圓禪師向大眾開示，先引用寶應禪師的話說：『第一句就領會了，可以做祖師和佛的老師；第二句領會了，可以做人天的老師；第三句領會了，自己都救不了。』道吾山的說法卻不是這樣。第一句就領會了，是和泥合水；第二句領會了，是無繩自縛；第三句領會了，是四棱著地。』所以說，『起立時，天下太平，行人避讓；安住時，天地失色，日月無光。』你們要向什麼地方出氣呢？』良久，說：『道吾山為你們出氣。』於是噓了一口氣，拄著拄杖站了起來。又說：『道吾山打鼓，四大部洲一同參與。』拄杖橫放
【English Translation】 English version
○ Zen Master Shanshao of Fenzhou Passed Away (Successor of Nian of Shoushan, Sixth Generation of Linji)
Shanshao resided in Fenyang, solemnly facing humans and devas, not stepping beyond the gate for thirty years. In the second year of Tiansheng (1024 AD), Li, the governor of Longde Prefecture, due to an old friendship with Shanshao, specially sent a messenger to invite him to preside over Chengtian Temple. The messenger went three times, but Shanshao did not agree, and the messenger was punished. The messenger returned and said, 'I must have the master go with me, or I will die here.' Shanshao laughed and said, 'I am old and sick and no longer leave the mountain. If I were to go by your favor, there should be a sequence. Why must we go together?' The messenger said, 'If the master agrees, then the sequence is your choice.' Shanshao then ordered a vegetarian meal to be prepared and the luggage packed, and told the assembly, 'The old monk is leaving. Who can follow me?' A monk came out and said, 'I can follow.' The master asked, 'How many li can you travel in a day?' He replied, 'Fifty li.' The master said, 'You cannot follow me.' Another monk said, 'I can travel seventy li a day.' The master said, 'You also cannot follow me.' The attendant said, 'I can follow, wherever the master goes, I will go.' The master said, 'You can follow the old monk.' He then turned to the messenger and said, 'I will go first.' After saying this, he put down his chopsticks and passed away. The attendant immediately stood and passed away by his side. Shanshao was seventy-eight years old.
(Yichou Year) Zen Master Chuyuan Opened the Dharma at Daowu Mountain
Shramana Benyan of Dinglin Temple had moral conduct and was always trusted and respected by the scholar-officials. Hong Yin, upon seeing Benyan, praised Chuyuan's understanding, saying that he could revive the Linji school. Coincidentally, the position of abbot of Daowu Mountain was vacant, and Benyan reported to the prefect, requesting that Chuyuan preside over it. Chuyuan gave a Dharma talk to the assembly, first quoting Bao Ying's words, 'If you understand the first phrase, you can be a teacher of the ancestors and Buddhas; if you understand the second phrase, you can be a teacher of humans and devas; if you understand the third phrase, you cannot save yourself.' The teaching of Daowu Mountain is not like this. If you understand the first phrase, it is mixing mud and water; if you understand the second phrase, it is tying yourself without a rope; if you understand the third phrase, it is a four-cornered object on the ground.' Therefore, it is said, 'When standing up, the world is peaceful, and travelers give way; when dwelling, the world loses color, and the sun and moon lose their light.' Where do you want to vent your breath?' After a long pause, he said, 'Daowu Mountain will vent your breath for you.' Then he exhaled and stood up with his staff. He also said, 'Daowu Mountain beats the drum, and the four great continents participate together.' The staff is placed horizontally.
也。挑掛乾坤大地。缽盂覆也。蓋卻恒沙世界。且問。汝輩向何處。安身立命。若也知之。北俱盧州。吃粥吃飯。若也不知。長連床上。吃粥吃飯。大道谷泉南歸。放浪湘中。聞圓住道吾。往省覲。圓曰。白雲橫谷口。道人何處來。泉左右顧曰。夜來何處火。燒出古人墳。圓呵曰。未在更道。泉乃作虎聲。圓以坐具摵之。泉接住推圓。置禪床上。圓亦作虎聲。泉大笑曰。我見七十餘員善知識。今日始遇作家。山有湫毒龍所蟄。墮葉觸波必雷雨。連日過者不敢喘。一日泉與圓暮歸。時秋暑。捉圓衣曰。可同浴。圓掣肘徑去。於是泉解衣躍入。霹靂隨至。腥風吹雨。林木振搖。圓蹲草中。意泉死矣。須臾晴霽。忽引頸出波間曰。㘞。
(丙寅)慧覺禪師住瑯玡
慧覺。西洛人。弱冠扶父衡陽太守櫬。歸洛過澧陽藥山古剎。宛若舊居。遂出家剃染。遊方參問。得法汾陽。應緣滁水。住瑯玡山。上堂。見聞覺知。俱為生死之因。見聞覺知。正是解脫之本。譬如獅子返躑。南北東西且無定止。汝等諸人。若也不會。且莫辜負釋迦老子。吽吽。上堂。汝等諸人。在我這裡過夏。與你點出五般病。一不得向萬里無寸草處去。二不得孤峰獨宿。三不得張弓架箭。四不得物外安身。五不得滯于生殺。何故。一處有滯。自救難
【現代漢語翻譯】 現代漢語譯本： 也。挑起乾坤大地。如同缽盂倒扣。蓋住了恒河沙數的世界。且問，你們這些人，要在哪裡安身立命？如果知道，就像在北俱盧洲（佛教傳說中的四大部洲之一，被認為是福報最好的地方）一樣，吃粥吃飯，生活無憂。如果不知道，就像在長連床上（指禪堂中的長條座位）一樣，糊里糊塗地吃粥吃飯。大道谷泉禪師從南方回來，放浪于湘中一帶。聽說圓住持在道吾山，前去拜見。圓問：『白雲橫在谷口，道人從哪裡來？』泉左右環顧，說：『昨夜哪裡失火，燒出了古人的墳墓？』圓呵斥道：『還沒說到正題！』泉於是發出老虎的吼聲。圓用坐具抽打他，泉接住坐具，反過來把圓推倒在禪床上。圓也發出老虎的吼聲。泉大笑說：『我見過七十多位善知識（指有德行的僧人），今天才遇到真正的行家。』山裡有個深潭，有毒龍潛伏其中，落葉碰到水面都會引起雷雨，連續幾天經過的人都不敢大聲喘氣。一天，泉和圓傍晚一起回去，當時是秋天，天氣還很熱。泉拉著圓的衣服說：『可以一起洗澡嗎？』圓甩開他的手就走了。於是泉脫掉衣服跳入水中，立刻響起霹靂，腥風夾著雨水，樹林搖晃。圓蹲在草叢中，心想泉肯定死了。一會兒雨過天晴，忽然看到泉從水面伸出脖子，大叫一聲：『㘞！』
（丙寅年（1146年））慧覺禪師住持瑯玡山
慧覺，西洛人。年輕時扶著父親衡陽太守的棺櫬，返回洛陽，路過澧陽的藥山古寺，感覺就像回到了舊居一樣，於是出家剃度。四處遊歷參學，得法于汾陽善昭禪師。因緣際會來到滁州，住持瑯玡山。上堂說法時說：『見聞覺知，都是生死的因。見聞覺知，也正是解脫的根本。』譬如獅子翻身，南北東西沒有固定的方向。你們這些人，如果不會，就不要辜負釋迦老子。吽吽！上堂說法時說：『你們這些人，在我這裡過夏天，我給你們指出五種病：一，不得向萬里無寸草的地方去；二，不得獨自在孤峰上住宿；三，不得張弓搭箭；四，不得在物外安身；五，不得執著于生殺。』為什麼呢？因為一處有執著，就難以自救。
【English Translation】 English version: Also. It lifts up the Qiankun (天地, universe) and the great earth. Like an overturned alms bowl. It covers the countless worlds like the sands of the Ganges River. I ask you, where do you find peace and establish your life? If you know, it's like being in Uttarakuru (北俱盧洲, one of the four continents in Buddhist cosmology, considered the most blessed place), eating porridge and rice, living without worry. If you don't know, it's like being on a long bench (referring to the long seats in a Zen hall), eating porridge and rice in confusion. Zen Master Dadao Guquan returned from the south, wandering in the Xiangzhong area. Hearing that Yuan was the abbot of Daowu Mountain, he went to pay his respects. Yuan asked, 'White clouds lie across the mouth of the valley, where does the Daoist come from?' Quan looked around and said, 'Where did the fire come from last night, burning out the tombs of the ancients?' Yuan scolded, 'You haven't gotten to the point!' Quan then made the sound of a tiger roaring. Yuan struck him with his sitting cloth, Quan caught the cloth and pushed Yuan onto the Zen bed. Yuan also made the sound of a tiger roaring. Quan laughed and said, 'I have seen more than seventy virtuous teachers (善知識, referring to virtuous monks), and today I have finally met a true master.' There is a deep pool in the mountain, where a poisonous dragon lurks. Fallen leaves touching the water will cause thunder and rain, and those who pass by for days dare not breathe loudly. One day, Quan and Yuan returned together in the evening. It was autumn, and the weather was still hot. Quan grabbed Yuan's clothes and said, 'Can we bathe together?' Yuan shook off his hand and left. So Quan took off his clothes and jumped into the water, and immediately there was thunder, a fishy wind with rain, and the trees shook. Yuan squatted in the grass, thinking that Quan must be dead. After a while, the rain cleared, and suddenly he saw Quan sticking his neck out of the water and shouting, '㘞!'
(In the year Bingyin (丙寅年, 1146 AD)), Zen Master Huijue resided at Langye Mountain.
Huijue was from Xiluo. When he was young, he accompanied his father, the prefect of Hengyang, carrying his coffin back to Luoyang. Passing by the ancient Yaoshan Temple in Liyang, he felt as if he had returned to his old home, so he became a monk. He traveled around to study, and received the Dharma from Zen Master Fenyang Shanzhao. By chance, he came to Chuzhou and resided at Langye Mountain. When he ascended the hall to give a Dharma talk, he said, 'Seeing, hearing, perceiving, and knowing are all causes of birth and death. Seeing, hearing, perceiving, and knowing are also the very roots of liberation.' It is like a lion turning around, with no fixed direction in the north, south, east, or west. If you people do not understand, do not fail Shakyamuni Buddha. Hum Hum! When he ascended the hall to give a Dharma talk, he said, 'You people, spending the summer here with me, I will point out five kinds of sickness to you: one, you must not go to a place where there is not an inch of grass for ten thousand miles; two, you must not sleep alone on a solitary peak; three, you must not draw a bow and aim an arrow; four, you must not settle your life outside of things; five, you must not be attached to birth and death.' Why? Because if there is attachment in one place, it is difficult to save oneself.
為。五處若通。方名導師。汝等諸人。若到諸方。遇明眼作者。與我通個訊息。貴得祖風不墜。若是常徒。即便𥨊息。何故。裸形國里夸服飾。想君太煞不知時。上堂。山僧因看華嚴金師子章第九繇心迴轉善成門。又釋曰。如一尺之鏡納重重之影像。若然者。道有也得。道無也得。道非亦得。道是亦得。雖然如是。更須知有拄杖頭上一竅。若也不會。拄杖子。穿燈籠。入佛殿。撞著釋迦。磕倒彌勒。露柱拊掌呵呵大笑。你且道笑個甚麼。卓拄杖下座。上堂。拈拄杖曰。盤山道。向上一路滑。南院道。壁立千仞險。臨濟道。石火電光鈍。瑯玡有定乾坤底句。各各高著眼。高著眼。卓拄杖下座。覺與雪竇。同時唱道。時謂二甘露門。
(丁卯)義懷禪師開法鐵佛
義懷。辭重顯久無耗。有僧自淮上來。謂顯曰。懷出世鐵佛矣。顯使誦提唱之語曰。譬如雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。方解向異類中行。不用續鳧截鶴。夷岳盈壑。放行也百丑千拙。收來也欒欒拳拳。用之則敢與八大龍王鬥富。不用都來不直半文錢。顯大稱賞。以為類己。先使慰撫之。懷乃敢通門人之禮。上堂。髑髏常幹世界。鼻孔摩觸家風。芭蕉聞雷開。葵花隨日轉。諸仁者。芭蕉聞雷開。還有耳么。葵花隨日轉
【現代漢語翻譯】 現代漢語譯本： 如果五個地方都通達了，才能稱得上是導師。你們這些人，如果到了各地，遇到有見識的禪師，替我帶個訊息，重要的是祖師的遺風不要衰落。如果是平庸之輩，就立刻停止交往。為什麼呢？就像在裸體的國家裡炫耀服飾，實在是太不識時務了。 上堂說法。山僧因為看了《華嚴金師子章》第九品『繇心迴轉善成門』。又解釋說：『如同一尺的鏡子，能容納重重的影像。』如果這樣說，說道有也可以，說道無也可以，說道非也可以，說道是也可以。雖然是這樣，更要知道拄杖頭上還有一竅。如果不會，拄杖子就會穿過燈籠，進入佛殿，撞到釋迦牟尼，碰倒彌勒佛，露柱拍手呵呵大笑。你們說它笑什麼呢？』說完放下拄杖，走下法座。 上堂說法。拿起拄杖說：『盤山禪師說，向上一路滑。南院禪師說，壁立千仞險。臨濟禪師說，石火電光鈍。瑯玡禪師有定乾坤的句子。』各自都要高著眼。高著眼。說完放下拄杖，走下法座。覺禪師和雪竇禪師，同時唱和，當時稱為二甘露門。
(丁卯(1027年))義懷禪師在鐵佛寺開法
義懷禪師離開重顯禪師很久沒有音訊。有僧人從淮河上來，告訴重顯禪師說：『義懷禪師已經在鐵佛寺開法了。』重顯禪師讓僧人背誦義懷禪師的提唱之語說：『譬如雁過長空，影沉寒水。雁沒有留下軌跡的意思，水沒有留下影像的心。如果能這樣，才能在不同的種類中行走。不要續鳧截鶴，削平高山填滿深谷。放開時百丑千拙，收回來時欒欒拳拳。用起來敢與八大龍王比富，不用時一文錢也不值。』重顯禪師非常讚賞，認為義懷禪師像自己。先派人去慰問安撫他，義懷禪師才敢行門人之禮。上堂說法。骷髏常常干擾世界，鼻孔摩觸家風。芭蕉聽到雷聲就開花，葵花隨著太陽轉動。各位仁者，芭蕉聽到雷聲就開花，還有耳朵嗎？葵花隨著太陽轉動。
【English Translation】 English version: If the five places are all penetrated, then one can be called a teacher. All of you, if you go to various places and encounter enlightened Zen masters, please send me a message. It is important that the ancestral tradition does not decline. If they are ordinary disciples, then immediately cease contact. Why? It's like boasting about clothing in a country of naked people, truly not knowing the times. Ascending the hall to preach. The mountain monk, because he read the ninth chapter of the Huayan Golden Lion Chapter, 'From the Mind Revolving, the Gate of Good Accomplishment'. It also explains: 'Like a one-foot mirror, it can contain layers of images.' If that is the case, saying there is Tao is acceptable, saying there is no Tao is acceptable, saying it is not Tao is acceptable, saying it is Tao is acceptable. Although it is like this, one must also know that there is a hole at the top of the staff. If you don't understand, the staff will pass through the lantern, enter the Buddha hall, bump into Shakyamuni (the historical Buddha), knock over Maitreya (the future Buddha), and the pillar will clap its hands and laugh loudly. What do you say it is laughing at?' After finishing speaking, he put down the staff and stepped down from the Dharma seat. Ascending the hall to preach. Picking up the staff, he said: 'Zen Master Panshan said, the upward path is slippery. Zen Master Nanyuan said, the cliff stands a thousand feet high and is dangerous. Zen Master Linji said, the spark of flint and the flash of lightning are dull.' Zen Master Langya has a phrase to stabilize the universe. Each of you must have a high vision. High vision.' After finishing speaking, he put down the staff and stepped down from the Dharma seat. Zen Master Jue and Zen Master Xuedou chanted in unison, which was then called the Two Gates of Sweet Dew.
In the year Dingmao (1027 AD), Zen Master Yihuai opened the Dharma at the Iron Buddha Temple
Zen Master Yihuai had been away from Zen Master Chongxian for a long time without news. A monk came from the Huai River and told Zen Master Chongxian: 'Zen Master Yihuai has already opened the Dharma at the Iron Buddha Temple.' Zen Master Chongxian asked the monk to recite Zen Master Yihuai's words of teaching, saying: 'For example, a goose flies across the long sky, and its shadow sinks into the cold water. The goose has no intention of leaving a trace, and the water has no intention of retaining the image. If one can be like this, then one can walk among different kinds. Do not continue the short legs of the duck or cut off the long legs of the crane, level the high mountains and fill the deep valleys. When released, it is a hundred ugly and a thousand clumsy, when retracted, it is tightly clenched. When used, one dares to compete with the Eight Great Dragon Kings in wealth, when not used, it is not worth half a penny.' Zen Master Chongxian greatly praised him, considering Zen Master Yihuai to be like himself. He first sent someone to comfort and appease him, and Zen Master Yihuai then dared to perform the rites of a disciple. Ascending the hall to preach. The skull constantly disturbs the world, and the nostrils touch the family tradition. The banana tree blooms when it hears thunder, and the sunflower turns with the sun. All of you, benevolent ones, the banana tree blooms when it hears thunder, does it have ears? The sunflower turns with the sun.
。還有眼么。若也會得。西天即是此土。若也不會。七九六十三。收。示眾。古人云。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人翁。有老宿拈云。既不識他。當初問甚麼人賃。恁么拈。也太遠在。何故。須知死人路上。有活人出身處。活人路上。死人無數。那個是活人路上死人無數。那個是死人路上活人出身處。若撿點得分明。拈卻炙脂帽子。脫卻鶻突布衫。舉金剛經云。若見諸相非相。即見如來。法眼云。若見諸相非相。即不見如來。懷曰。若見諸相非相。眼在甚麼處。此語有兩負門。室中問僧。無手人。能行拳。無舌人。解言語。忽然無手人打無舌人。無舌人道個甚麼。
○大陽警玄禪師入寂(梁山觀法嗣曹洞第六世)
警玄。住大陽。足不越限脅不至席者五十年。天聖丙寅七月日。升座辭眾。又三日。以偈寄侍郎王曙曰。吾年八十五。修因至於此。問我歸何處。頂相終難睹。停筆而化○平侍者。預大陽之室有年。雖盡得其旨。惟以生滅為己任。擠陷同列。忌出其右者。慧覺法遠居眾時汾陽令探大陽宗旨。延嘆曰。興洞上一宗。非遠即覺也。二師曰。有平侍者在。延以手指胸云。平此處不佳。又捏拇指乂中示之云。平向去當死於此。暨延遷寂。遺囑瘞全身。十年無難。當爲
【現代漢語翻譯】 現代漢語譯本 還有眼睛嗎？如果能夠領會，西天（西方極樂世界）就是這裡（當下）。如果不能領會，那就是七九六十三（指繁瑣的計算和執著）。結束。（禪師）開示大眾：古人說，『五蘊（色、受、想、行、識，構成人身的五種要素）山頭一段空，同門出入不相逢。無量劫來賃屋住，到頭不識主人翁。』有老禪師拈出說，『既然不認識他（主人翁），當初問什麼人租的房子？』這樣拈出，也太遠了。為什麼？須知死人路上，有活人出身處；活人路上，死人無數。哪個是活人路上死人無數？哪個是死人路上活人出身處？如果能夠撿點得清楚明白，就拈掉炙脂帽子（比喻虛妄的認知），脫掉鶻突布衫（比喻粗糙的外表）。舉《金剛經》說，『若見諸相非相，即見如來（如來，佛的稱號）。』法眼禪師說，『若見諸相非相，即不見如來。』懷禪師說，『若見諸相非相，眼在什麼地方？』這句話有兩重含義。室內問僧人，『沒有手的人，能夠行拳；沒有舌頭的人，能夠說話。忽然沒有手的人打沒有舌頭的人，沒有舌頭的人說什麼？』
○大陽警玄禪師圓寂（梁山觀法嗣，曹洞宗第六世）
警玄禪師，住持大陽（地名）。五十年間，足不越出界限，脅不挨著牀蓆。天聖丙寅年（1026年）七月某日，升座向大眾告別。又過了三天，用偈語寄給侍郎王曙說：『我年八十五，修因至於此。問我歸何處，頂相終難睹。』寫完就圓寂了。○平侍者，在大陽禪師門下多年，雖然完全領會了他的宗旨，卻只把生滅變化當作自己的任務，排擠陷害同門，忌妒超過自己的人。慧覺法遠禪師在僧眾中時，汾陽（地名）的縣令探訪大陽禪師的宗旨，讚歎說：『興盛曹洞一宗，不是法遠就是慧覺啊。』兩位禪師說：『有平侍者在。』縣令用手指著胸口說：『平侍者這裡不佳。』又捏著拇指交叉示意說：『平侍者將來會死在這裡。』等到法遠禪師圓寂，遺囑要全身安葬，十年內不要動土，應當為他……
【English Translation】 English version Do I still have eyes? If you can understand, the Western Paradise (Sukhavati) is here (now). If you cannot understand, then it is seventy-nine sixty-three (referring to tedious calculations and attachments). End. (The Chan master) addressed the assembly: The ancients said, 'On the mountain of the five skandhas (form, feeling, perception, volition, consciousness, the five elements that constitute a person), there is a space of emptiness; those within the same gate pass each other without meeting. For countless kalpas, we have lived in a rented house, and in the end, we do not recognize the owner.' An old Chan master picked it up and said, 'Since you do not recognize him (the owner), whom did you ask to rent the house from in the first place?' Such a pick-up is too far off. Why? Know that on the road of the dead, there is a place where the living emerge; on the road of the living, there are countless dead. Which is the countless dead on the road of the living? Which is the place where the living emerge on the road of the dead? If you can clearly discern and understand, then discard the roasted fat hat (a metaphor for false cognition) and take off the coarse cloth shirt (a metaphor for a rough exterior). Quoting the Diamond Sutra, 'If you see all forms as non-forms, then you will see the Tathagata (Tathagata, an epithet of the Buddha).' Chan Master Fayan said, 'If you see all forms as non-forms, then you will not see the Tathagata.' Chan Master Huai said, 'If you see all forms as non-forms, where are the eyes?' This statement has two meanings. Inside the room, he asked the monks, 'A person without hands can practice boxing; a person without a tongue can speak. Suddenly, a person without hands hits a person without a tongue, what does the person without a tongue say?'
○ Chan Master Jingxuan of Dayang (place name) passed away (Lineage of Liangshan Guan, sixth generation of the Caodong School)
Chan Master Jingxuan resided at Dayang (place name). For fifty years, his feet did not cross the boundary, and his ribs did not touch the mat. On a certain day in July of the Bingyin year of the Tiansheng era (1026 AD), he ascended the seat to bid farewell to the assembly. Three days later, he sent a verse to Vice Minister Wang Shu, saying: 'I am eighty-five years old, and my cultivation has reached this point. If you ask me where I am going, the crown of my head is ultimately difficult to see.' After writing, he passed away. ○ Attendant Ping had been under Chan Master Dayang for many years, and although he fully understood his teachings, he only regarded birth and death as his task, ostracizing and harming his fellow disciples, and envying those who surpassed him. When Chan Master Huijue Fayuan was among the monks, the magistrate of Fenyang (place name) inquired about the teachings of Chan Master Dayang and praised, 'To promote the Caodong School, it must be Fayuan or Huijue.' The two Chan masters said, 'Attendant Ping is here.' The magistrate pointed to his chest and said, 'Attendant Ping is not good here.' He also pinched his thumb and crossed it to indicate, 'Attendant Ping will die here in the future.' When Chan Master Fayuan passed away, he left instructions to be buried whole, and not to disturb the earth for ten years, it should be for him...
大陽山打供。平后住山忽云。先師靈塔。風水不利。取而焚之。遂發塔。顏貌如生。薪盡儼然。眾皆驚異。平乃钁破其腦。益以油薪。俄成灰燼。事聞于官。坐平不孝還俗。自稱黃秀才。謁慧覺。覺曰。昔日平侍者。今朝黃秀才。我在大陽時。見你做處。遂不納。又謁法遠。遠亦不顧。後於三乂路口。遭大蟲食之。果中丫乂之記○晁迥。字明遠。歷事三朝。謚文元。弱冠時。遇高士劉惟一。訪以生滅之事。一曰。人常不死。迥駭之。一曰。形死性不滅。迥始悟。自是留意禪觀。嘗曰。予觀寶積中。末後云。若彼比丘。於一切法。但取一行。極隨順者。所謂無生。是為禪行。予詳此語。若有酌然明禪理。而學佛者。止用此一科足矣。丁卯元日。撰法藏碎金錄十卷成。謝政后。獨處道院。不治他務。戒家人。無輒有請。子擢進士。易章服詣謝。迥亦不顧。嘗有詩云。煉礦成金得寶珍。煉情成性得天真。相逢此理交談者。千百人中無一人。
○守芝禪師開法翠巖
守芝。住大愚。郡守請居西山翠巖。芝譏呵學者寡聞。得少為足。曰。汾陽有十智同真法門。鍛佛祖鉗錘。今時禪者。姿質不妙。莫有成器者。僧問如何是十智同真。芝曰。先師言。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不
【現代漢語翻譯】 現代漢語譯本： 大陽山的打供和平后住在山上，忽然說：『先師（指其先前的老師）的靈塔，風水不好，取出來燒掉它。』於是打開塔，（先師的）容貌如生，柴火燒盡后依然如故，眾人都感到驚異。打供卻用鋤頭打破他的頭顱，加上油和柴火，立刻化為灰燼。事情上報到官府，判打供不孝，讓他還俗。他自稱黃秀才，去拜訪慧覺禪師。慧覺說：『昔日的平侍者，今日的黃秀才。我在大陽山的時候，就看到你做的事情。』於是沒有接納他。他又去拜訪法遠禪師，法遠禪師也不理睬他。後來在三叉路口，被老虎吃掉了，果然應驗了『丫』（三叉）的記號。 晁迥（人名），字明遠，歷經三朝（指宋朝的三個皇帝），謚號文元。年輕時，遇到高士劉惟一，向他請教生死之事。劉惟一說：『人常常不死。』晁迥感到驚駭。劉惟一說：『形體死了，本性不滅。』晁迥才領悟。從此留意禪觀。曾經說：『我看《寶積經》中，最後說，如果那個比丘，對於一切法，只取一行，極其隨順，就是無生，這就是禪行。』我詳細思考這句話，如果有人明確禪理，而學佛的人，只用這一科就足夠了。』丁卯年（1027年）元日，撰寫法藏碎金錄十卷完成。謝絕政事後，獨自住在道院，不處理其他事務，告誡家人，不要隨便有所請求。兒子考中進士，更換官服來拜謝，晁迥也不理睬。曾經有詩說：『煉礦成金得到寶貴的珍品，煉情成性得到天真。相逢談論這個道理的人，千百人中沒有一人。』 守芝禪師在翠巖開法 守芝禪師，住在（大愚山），郡守請他到西山翠巖主持。守芝禪師譏諷呵斥學者寡聞，得到一點就滿足。說：『汾陽禪師有十智同真法門，鍛造佛祖的鉗錘，現在的禪者，資質不好，沒有能成器的。』僧人問：『如何是十智同真？』守芝禪師說：『先師說，說法的人，必須具備十智同真，如果不具備十智同真，邪正不辨，僧俗不分，不能……』
【English Translation】 English version: Da Yangshan's Da Gong, after retiring to the mountain, suddenly said: 'The spiritual pagoda of my late teacher (referring to his former teacher) has unfavorable feng shui. Take it out and burn it.' So he opened the pagoda, and the appearance (of the late teacher) was as if alive. Even after the firewood was exhausted, it remained the same, which astonished everyone. Da Gong then broke his head with a hoe, added oil and firewood, and it immediately turned to ashes. The matter was reported to the government, and Da Gong was judged unfilial and ordered to return to secular life. He called himself Huang Xiucai (a title for successful candidates in the imperial examination) and visited Zen Master Huijue. Huijue said, 'The attendant Ping of the past is now the Xiucai Huang of today. When I was at Da Yangshan, I saw what you were doing.' So he did not accept him. He then visited Zen Master Fayuan, who also ignored him. Later, at the three-way intersection, he was eaten by a tiger, which indeed fulfilled the sign of '丫' (three-way). Chao Jiong (personal name), styled Mingyuan, served through three dynasties (referring to three emperors of the Song Dynasty) and was posthumously named Wenyuan. In his youth, he met the recluse Liu Weiyi and asked him about matters of life and death. Liu Weiyi said, 'People are constantly not dead.' Chao Jiong was shocked. Liu Weiyi said, 'The form dies, but the nature does not perish.' Chao Jiong then understood. From then on, he paid attention to Chan contemplation. He once said, 'I see in the Ratnakuta Sutra that at the end it says, 'If that bhikkhu, for all dharmas, only takes one practice, extremely compliant, which is non-birth, this is Chan practice.' I think about this sentence in detail. If someone clearly understands Chan principles, then for those who study Buddhism, using only this one subject is enough.' On the first day of the Dingmao year (1027 AD), he completed the writing of ten volumes of Fazan Suijinlu. After resigning from political affairs, he lived alone in the Taoist temple, not handling other matters, and warned his family not to make any requests casually. His son passed the Jinshi examination and changed into official robes to thank him, but Chao Jiong ignored him. He once had a poem saying, 'Refining ore into gold yields precious treasures, refining emotions into nature yields innocence. Those who meet and discuss this principle, there is not one in a thousand.' Zen Master Shouzhu Opens the Dharma at Cuiyan Zen Master Shouzhu resided at (Mount Dayu). The prefect invited him to preside over Cuiyan Temple in the Western Mountains. Zen Master Shouzhu ridiculed and scolded scholars for being ignorant and content with little. He said, 'Zen Master Fenyang has the Ten Wisdoms Coinciding with Truth Dharma Gate, forging the hammer of the Buddhas and Patriarchs. Today's Chan practitioners have poor qualities and none can become useful.' A monk asked, 'What are the Ten Wisdoms Coinciding with Truth?' Zen Master Shouzhu said, 'The late teacher said that those who expound the Dharma must possess the Ten Wisdoms Coinciding with Truth. If they do not possess the Ten Wisdoms Coinciding with Truth, they cannot distinguish between right and wrong, and cannot distinguish between monks and laypeople, and cannot...'
能與人為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。如今一切點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。先師又曰。與什麼人同得入。與誰同音吼。作么生是同生殺。什麼物同得失。阿那個同具足。是什麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出者。未有參學眼在。切須辨取。要識是非。面目見在。芝曰。先師曰。要識是非面目見在。也大省力。後生晚學刺頭。向言句里。貪著義味。如驢䑛尿處。棒打不回。蓋為不廣求知識。遍歷門風。多是得一言半句。便點頭嚥唾。道已了辨。上座大有未穩當處在。先師有十五家宗風歌。號曰廣智其詞曰。大道不說有高低。真空那肯涉離微。大海吞流同增減。妙峰高聳總擎持。萬派千溪皆渤澥。七金五嶽盡須彌。玉毫金色傳燈后。二三四七普聞知。信衣息廣開機。諸方老宿任施為。識心是本從頭說。迷心逐物卻生疑。芝曰。此敘宗旨也。或直指。或巧施。解道前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士。見精微。不言勝負墜愚癡。物物會
【現代漢語翻譯】 現代漢語譯本 能像人的眼睛一樣觀察，決斷是非。如同鳥兒在空中飛行卻折斷了翅膀，如同箭射向靶子卻斷了弦。絃斷了所以射不中，翅膀折斷了所以不能在空中飛行。弦結實，翅膀牢固，天空的一切都能徹底看清。怎樣才是十智同真（The Ten Wisdoms are the same as Truth）呢？現在把一切都點明：一、同一質（Same substance），二、同大事（Same great matter），三、總同參（All participate together），四、同真志（Same true aspiration），五、同遍普（Same universality），六、同具足（Same completeness），七、同得失（Same gains and losses），八、同生殺（Same life and death），九、同音吼（Same roar of sound），十、同得入（Same attainment）。 先師（The former master）又說，和什麼人一同得入？和誰一同發出獅子吼？怎樣才是同生殺？什麼東西一同經歷得失？哪個一同具足？是什麼一同遍普？何人一同擁有真誠的志向？誰能一起參與？哪個一同經歷大事？什麼東西是同一本質？有能點明這些的嗎？能點明的人，不要吝惜慈悲。點不出來的人，還沒有參學的眼光。一定要辨別清楚。想要認識是非，本來面目就在那裡。 芝（Zhi）說：先師（The former master）說，想要認識是非，本來面目就在那裡，這真是太省力了。後生晚學的人喜歡在言語里貪圖義理，就像驢子舔尿一樣，棒打都不知道回頭。這是因為不廣泛地尋求知識，沒有經歷過各種門風。大多是得到一言半句，就點頭嚥唾，說自己已經明白了。上座（Senior monks）們還有很多不穩妥的地方。先師（The former master）有十五家宗風歌，叫做廣智（Vast Wisdom），歌中唱道：大道不說有高低，真空哪肯涉及細微。大海吞納眾流同增減，妙峰高聳共同擎持。萬派千溪都歸渤海，七金五嶽都像須彌山（Mount Sumeru）。玉毫金色傳燈之後，二三四七普遍聞知。信衣息廣開方便之門，各方老宿任憑施為。識心是根本要從頭說起，迷心逐物反而產生懷疑。 芝（Zhi）說：這首歌敘述了宗旨。有時直接指明，有時巧妙地施設，解釋了前綱后機的關係。旨趣分明就像鏡子一樣，沒有智慧的人無法窺見。明眼人，能見到精微之處，不爭勝負，不墜入愚癡。萬物都能領會。
【English Translation】 English version It can be like human eyes to observe and decide right and wrong. Like a bird flying in the sky with broken wings, like an arrow shot at a target with a broken string. The string is broken, so it cannot hit the target; the wings are broken, so it cannot fly in the sky. If the string is strong and the wings are firm, everything in the sky can be seen clearly. What is 'The Ten Wisdoms are the same as Truth'? Now, let's clarify everything: 1. Same substance, 2. Same great matter, 3. All participate together, 4. Same true aspiration, 5. Same universality, 6. Same completeness, 7. Same gains and losses, 8. Same life and death, 9. Same roar of sound, 10. Same attainment. The former master also said, 'With whom do we attain together? With whom do we roar like a lion? What is the same life and death? What things do we experience gains and losses together? Which one is complete together? What is universal together? Who has the same sincere aspiration? Who can participate together? Which one experiences great matters together? What thing is the same essence?' Can anyone point these out? Those who can, do not be stingy with compassion. Those who cannot, do not yet have the eye of learning. You must discern clearly. If you want to know right and wrong, your original face is right there. Zhi said: 'The former master said, if you want to know right and wrong, your original face is right there, which is very effortless. Later learners like to greedily pursue meaning in words, like a donkey licking urine, and they won't turn back even if beaten with a stick. This is because they do not seek knowledge widely and have not experienced various schools of thought. Most of them get a word or half a sentence and nod and swallow, saying that they have already understood. Senior monks still have many unstable points. The former master has fifteen family style songs, called Vast Wisdom, which sing: The Great Path does not speak of high or low, True Emptiness is not willing to involve in subtlety. The ocean swallows all streams with the same increase and decrease, The wonderful peaks stand tall together. All streams flow into the Bohai Sea, The seven golden mountains are like Mount Sumeru. After the jade-white golden light is transmitted, Two, three, four, and seven are universally known. The robe of faith widely opens the door of convenience, The old monks in all directions are free to act. Knowing the mind is the root, start from the beginning, Being deluded by the mind and chasing things creates doubt instead.' Zhi said: 'This song describes the purpose. Sometimes it points directly, sometimes it skillfully sets up, explaining the relationship between the front and back. The purpose is clear like a mirror, and those without wisdom cannot see it. Those with clear eyes can see the subtle points, do not compete for victory or defeat, and do not fall into foolishness. All things can understand.'
同流智水。門風逐便示宗枝。即心佛。非心佛。歷世明明無別物。即此真心是我心。我心猶是機權出。芝曰。此敘馬祖宗派也。或五位。或三路。設施隨根巧回互。不觸當今是本宗。展手通玄無佛祖。芝曰。此敘洞上宗派也。或君臣。或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次。芝曰。此敘石霜宗派也。有時敲。有時唱。隨根問答談諦當。應接何曾失禮儀。淺解之流卻生謗。或雙明。或單說。只要當鋒利禪悅。開權不為斗聰明。舒光只要辨賢哲。有圓相。有默論。千里持來目視瞬。萬般巧妙一圓空。爍迦羅眼通的信。芝曰。此敘溈仰宗派也。或全提。或全用。萬象森羅實不共。青山不礙白雲飛。隱隱當臺透金鳳。芝曰。此敘石頭藥山宗派也。像骨鏡。地藏月。玄沙崇壽照無闕。因公致問指歸源。旨趣來人明皎潔。芝曰。此敘雪峰地藏宗派也。或稱提。或拈掇。本色衲僧長擊發。句里明人事最精。好手還同楔出楔。或抬薦。或垂手。切要心空易開口。不識先人出大悲。管燭之徒照街走。芝曰。此敘雲門宗派也。德山棒。臨濟喝。獨出乾坤解橫抹。從頭誰管亂區分。多口阿師不能說。臨機縱。臨機奪。迅速機鋒如電掣。乾坤只在掌中持。竹木精靈腦劈裂。或賓主。或料揀。大展禪宗辨正眼。三玄三要用當
【現代漢語翻譯】 現代漢語譯本： 同流智水。門風逐便示宗枝。即心是佛。非心是佛。歷世明明無別物。即此真心是我心。我心猶是機權出。芝曰：此敘述馬祖（Mazu，709-788）宗派的傳承。或者用五位法，或者用三路法，設施隨著根器巧妙地相互轉換。不觸犯當今世俗才是根本宗旨。展開雙手就能通達玄妙，沒有佛也沒有祖。芝曰：此敘述洞山（Dongshan，807-869）宗派的傳承。或者用君臣法，或者用父子法，衡量器物方圓沒有彼此的差別。士庶公侯在道上都是一樣的平等，愚笨、聰慧、賢能、豪傑，明白的程度有漸次差別。芝曰：此敘述石霜（Shishuang，807-888）宗派的傳承。有時敲打，有時歌唱，隨著根器問答，談論真諦。應接事物何曾失去禮儀，淺薄理解的人卻會產生誹謗。或者雙重闡明，或者單一解說，只要在交鋒時鋒利，禪悅充滿。開啟方便之門不是爲了爭鬥聰明，展現光明只是爲了辨別賢哲。有圓相，有默論，千里迢迢拿來，目光瞬間就能領會。萬般巧妙都歸於一圓空，如同爍迦羅（Sakra，帝釋天）的眼睛一樣，通透明白。芝曰：此敘述溈仰（Weiyang，771-853）宗派的傳承。或者全部提起，或者全部運用，萬象森羅，確實沒有相同之處。青山不妨礙白雲飛，隱隱約約在臺上，金鳳穿透而出。芝曰：此敘述石頭（Shitou，700-790）藥山（Yaoshan，751-834）宗派的傳承。如同象骨鏡，地藏月，玄沙（Xuansha，835-908）崇壽（Chongshou）照耀沒有缺失。因為公案而提問，指明歸宿的源頭，旨趣讓來人明白皎潔。芝曰：此敘述雪峰（Xuefeng，822-908）地藏（Dizang）宗派的傳承。或者稱揚提起，或者拈花示眾，本色的衲僧經常擊發。在語句里明白人事最為精妙，好手還如同用楔子打出楔子。或者抬舉推薦，或者垂手接引，最重要的是心空容易開口。不認識先人出大悲心，拿著蠟燭的人照著街道行走。芝曰：此敘述雲門（Yunmen，864-949）宗派的傳承。德山（Deshan，782-865）的棒，臨濟（Linji，？-866）的喝，獨特地超出乾坤，解決橫加干涉。從頭到尾誰管你胡亂區分，多嘴的阿師也說不出來。臨機應變，臨機奪取，迅速的機鋒如同閃電。乾坤只在掌中掌握，竹木精靈腦殼劈裂。或者賓主，或者料揀，大展禪宗辨正的眼目。三玄三要運用得當。
【English Translation】 English version: 'Flowing with the current of wisdom. The family tradition follows convenience to show the lineage. The immediate mind is Buddha. The non-mind is Buddha. Throughout the ages, it is clearly without any other thing. This very true mind is my mind. My mind is still the product of expedient means. Zhi says: This narrates the lineage of Mazu (709-788). Sometimes using the Five Ranks, sometimes using the Three Roads, the facilities skillfully alternate according to the roots. Not touching the present is the fundamental purpose. Spreading out the hands can reach the profound, without Buddha or ancestor. Zhi says: This narrates the lineage of Dongshan (807-869). Sometimes using the ruler-minister method, sometimes using the father-son method, measuring the roundness and squareness of utensils has no difference. Commoners, scholars, dukes, and marquises are all equal on the path, foolish, wise, virtuous, and heroic, the degree of understanding has gradual differences. Zhi says: This narrates the lineage of Shishuang (807-888). Sometimes knocking, sometimes singing, answering questions according to the roots, discussing the truth. Responding to things has never lost etiquette, but those with shallow understanding will produce slander. Sometimes double clarification, sometimes single explanation, as long as it is sharp at the time of confrontation, Zen joy is full. Opening the door of convenience is not for fighting intelligence, showing light is only for distinguishing the virtuous. There are circular phases, there are silent arguments, brought from thousands of miles away, the eyes can understand in an instant. All kinds of ingenuity return to one round emptiness, like the eyes of Sakra (帝釋天), clear and bright. Zhi says: This narrates the lineage of Weiyang (771-853). Sometimes lifting up completely, sometimes using completely, all phenomena are different. Green mountains do not hinder white clouds from flying, faintly on the stage, the golden phoenix penetrates out. Zhi says: This narrates the lineage of Shitou (700-790) and Yaoshan (751-834). Like an elephant bone mirror, the Dizang moon, Xuansha (835-908) and Chongshou shine without lack. Because of the public case, ask questions, pointing out the source of return, the purpose makes the comers understand clearly. Zhi says: This narrates the lineage of Xuefeng (822-908) and Dizang. Sometimes praising and lifting up, sometimes showing flowers to the public, the true-colored monks often strike. Understanding human affairs in the sentence is the most exquisite, and a good hand is like using a wedge to drive out a wedge. Sometimes lifting up and recommending, sometimes lowering the hand to guide, the most important thing is that the heart is empty and easy to open the mouth. Not knowing that the predecessors have great compassion, those who hold candles walk on the streets. Zhi says: This narrates the lineage of Yunmen (864-949). Deshan's (782-865) stick, Linji's (?-866) shout, uniquely exceeds the universe, solving interference. From beginning to end, who cares about your random distinctions, the talkative teacher cannot say it. Responding to the occasion, seizing the opportunity, the rapid opportunity is like lightning. The universe is only held in the palm, the brains of bamboo and wood spirits are split. Either guest or host, or material selection, greatly expand the eyes of Zen to distinguish the right. The three mysteries and three essentials are used properly.'
機。四句百非一齊鏟。勸同袍。莫強會。少俊依前成窒礙。不知宗脈莫漫汗。永劫長沉生死海。難逢難遇又難聞。猛烈身心快通泰。芝曰。此敘德山臨濟宗派也。
○守芝禪師傳法文悅
文悅。南昌徐氏子。短小粹美。有精識。初出家。杖䇿游江淮。常默坐下板。念耆宿語疑之曰。吾聞臨濟在黃檗三年。黃檗不識也。陳尊宿者教之。令問大意。三問而三被打。未聞諄諄授之也。至大愚而悟。則為江西宗。耆宿教我。意非徒然。我所欲聞者異耳。遂至大愚參守芝。見屋老僧殘荒涼如傳舍。芝自提笠。日走市井。暮歸閉關高枕。悅無留意。欲裝包發去。芝忽升座曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。下座。無他語。悅大駭。夜造丈室。芝曰。來何所求。曰求佛心法。芝曰。法輪未轉。食輪先轉。後生趁有色力。何不為眾乞飯去。我忍饑不暇。暇為汝說法乎。悅不敢違即請行。及還自馮川。芝移住翠巖。悅又往從之。夜詣丈室。芝曰。又欲求佛心法乎。汝不念乍住屋壁疏漏又寒雪。我日夜望汝來。為眾營炭。我忍寒不能。能為汝說法乎。悅又不敢違。入城營炭還。時維那缺。悅夜造丈室。芝曰。佛法不怕爛卻。堂司一職。今以煩汝。悅不得語而出。明日鳴楗椎堅請。悅有難色。拜起欲棄去業已勤
【現代漢語翻譯】 機。四句百非一齊鏟。勸同袍。莫強會。少俊依前成窒礙。不知宗脈莫漫汗。永劫長沉生死海。難逢難遇又難聞。猛烈身心快通泰。芝曰。此敘述的是德山（780-865）臨濟宗派。
○守芝禪師傳法文悅
文悅，南昌徐氏之子，身材矮小但秀美，有精明的見識。起初出家，拄著枴杖遊歷江淮一帶，常常默坐在下板處，念及老僧的教誨，心生疑惑，說道：『我聽說臨濟（？-866）在黃檗（？-855）處三年，黃檗都不認識他。陳尊宿教他，讓他問佛法大意，三次發問三次被打，沒聽說諄諄教導他的。直到大愚（？-883）才開悟，成爲了江西宗的傳人。老僧教我，意思並非徒然，我所想聽聞的另有玄機。』於是前往大愚參拜守芝。見老屋破敗，老和尚殘弱，荒涼得像個驛站。守芝自己提著斗笠，每天奔走於市井，傍晚回來就閉門高枕而臥。文悅沒有在意，想要收拾行李離開。守芝忽然升座說道：『大家聚在一起吃醃菜，如果把它叫做一莖醃菜，下地獄就像箭一樣快。』說完下座，沒有其他話。文悅大驚，夜裡來到方丈室。守芝問：『來這裡求什麼？』答道：『求佛心法。』守芝說：『法輪未轉，食輪先轉。年輕人趁著有體力，為什麼不為大眾乞飯去？我忍饑都來不及，哪有空閑為你說法呢？』文悅不敢違抗，立即請求前往。等到從馮川回來，守芝移居翠巖，文悅又去跟隨他。夜裡到方丈室，守芝問：『又想求佛心法嗎？你沒看到剛住下的屋子墻壁疏漏，又寒冷下雪，我日夜盼著你來，為大眾準備木炭。我忍受寒冷都來不及，哪能為你說法呢？』文悅又不敢違抗，進城準備木炭回來。當時維那（寺院的綱領執事之一）的職位空缺，文悅夜裡來到方丈室。守芝說：『佛法不怕爛掉，堂司一職，現在要麻煩你了。』文悅說不出話來，退了出來。第二天敲響椎堅，堅決請求，文悅面露難色，拜別想要放棄，但已經很勤奮了。
【English Translation】 Machine. The four sentences and hundreds of negations are all eradicated at once. Advise fellow practitioners, do not force understanding. Young talents still become obstacles. If you do not know the lineage, do not randomly sweat. Forever sinking in the sea of birth and death. Difficult to encounter, difficult to meet, and difficult to hear. Fiercely make body and mind quickly unobstructed and peaceful. Zhi said: 'This narrates the Deshan (780-865) and Linji (?-866) sect lineage.'
○ Dharma Transmission of Chan Master Shouzhu to Wenyue
Wenyue, a son of the Xu family from Nanchang, was short and beautiful, with keen insight. He initially left home, walking with a staff around the Jianghuai area. He often sat silently on the lower board, pondering the words of the elder monks, doubting them, saying: 'I heard that Linji (?-866) was at Huangbo's (?-855) place for three years, and Huangbo did not recognize him. Venerable Chen taught him, instructing him to ask about the main idea of Buddhism. He asked three times and was beaten three times, never hearing him teach him earnestly. It was not until Dayu (?-883) that he attained enlightenment, becoming a successor of the Jiangxi sect. The elder monk taught me, the meaning is not in vain, what I want to hear is something else.' So he went to Dayu to visit Shouzhu. Seeing the old house dilapidated, the old monk weak, desolate like a post station. Shouzhu himself carried a bamboo hat, going to the market every day, returning in the evening to close the door and sleep soundly. Wenyue paid no attention, wanting to pack his bags and leave. Shouzhu suddenly ascended the seat and said: 'Everyone gathers together to eat pickled vegetables, if you call it a stem of pickled vegetables, going to hell is as fast as an arrow.' He finished speaking and left the seat, without other words. Wenyue was greatly shocked, and went to the abbot's room at night. Shouzhu asked: 'What do you seek by coming here?' He replied: 'Seeking the Buddha's mind dharma.' Shouzhu said: 'The Dharma wheel has not turned, the food wheel turns first. Young people, while you have strength, why not go beg for food for the masses? I don't even have time to endure hunger, how can I have time to preach the Dharma for you?' Wenyue did not dare to disobey, and immediately asked to go. When he returned from Fengchuan, Shouzhu moved to Cuiyan, and Wenyue went to follow him again. He went to the abbot's room at night. Shouzhu asked: 'Do you want to seek the Buddha's mind dharma again? Don't you remember that the walls of the newly inhabited house are leaky, and it is cold and snowy, I have been waiting for you day and night, to prepare charcoal for the masses. I don't even have time to endure the cold, how can I preach the Dharma for you?' Wenyue did not dare to disobey again, and went into the city to prepare charcoal and returned. At that time, the position of the director (one of the leading executives of the monastery) was vacant, and Wenyue went to the abbot's room at night. Shouzhu said: 'The Dharma is not afraid of rotting, the position of the hall manager, I will trouble you with it now.' Wenyue could not speak and retreated. The next day, he rang the wooden mallet firmly, earnestly requesting, Wenyue looked embarrassed, bowed and wanted to give up, but he was already diligent.
勞久。因中止。然恨芝不去心。地坐后架。架下束破桶盆。自架而墮。忽開悟。頓見芝從前用處。走搭伽黎上𥨊堂。芝迎笑曰。維那且喜大事了畢。悟再拜汗下。不及吐一詞而出。服勤八年而芝歿。
(戊辰)法智知禮法師入寂(天臺宗)
天聖六年正月日。知禮召大眾說法。驟稱阿彌陀佛號數百聲。奄然坐逝。露龕二七日。顏貌如生。爪發俱長。茶毗舌根不壞。若蓮華然。舍利五色。莫知其數。
(己巳)自寶謁曉聰禪師
自寶。壽州人。生娼室。無姓氏。出家修頭陀行。糲食垢衣。行腳時嘗旅宿。為娼女所窘。遂讓榻與之睡。寶坐達旦。明發。娼女索宿錢。寶與之。出門自燒被褥而去。娼女以實告其母。謂寶真佛子。請歸致齋以懺。后參師戒。發明心地。至洞山。謁曉聰。時方植松。聰問。上嶺一句。作么生道。寶曰。氣急殺人。聰拄钁呵曰。從何得此。隨語生解。阿師見問上嶺。便言氣急殺人。佛法卻成流佈。寶請代語。聰曰。何不道氣喘殺人。寶復問。嶺在此。金剛在什麼處。聰指曰。此一株松。是老僧親栽。
(庚午)子璇參慧覺禪師
子璇。秀州人。從敏法師。學楞嚴經。至動靜二相瞭然不生。謂敏曰。敲空擊木。尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契
【現代漢語翻譯】 現代漢語譯本：勞久（法號），因事中止修行。然而心中對芝（法號）的恨意無法消除。他坐在後架上，架下堆放著破舊的桶盆。突然從架上掉落，頓悟，立刻明白了芝（法號）之前的用意。他跑去披上袈裟，登上佛堂。芝（法號）笑著迎接他說：『維那（寺院中的一種職務）且喜大事已經了結。』勞久（法號）再次拜謝，汗流浹背，卻說不出一句話。服侍芝（法號）八年後，芝（法號）去世。
（戊辰年）法智知禮法師圓寂（天臺宗）
天聖六年（1028年）正月初一，知禮（法號）召集大眾說法，突然高聲唸誦阿彌陀佛名號數百聲，安詳坐化。遺體在露天龕中停放十四天，容貌如生，指甲和頭髮都長長了。火化后，舌根完好無損，如同蓮花一般。舍利子五顏六色，數量無法計算。
（己巳年）自寶（法號）拜見曉聰禪師
自寶（法號），壽州人，出生于妓女之家，沒有姓氏。出家后修行頭陀行（一種苦行），吃粗糧，穿臟衣服。雲遊時曾經借宿，被妓女為難，於是把床讓給妓女睡，自寶（法號）坐到天亮。第二天早上，妓女索要住宿費，自寶（法號）給了她。出門后，自寶（法號）自己燒掉了被褥。妓女把實情告訴了她的母親，說自寶（法號）是真正的佛子，請他回來供齋以懺悔。後來參拜師父受戒，明白了心地。到達洞山，拜見曉聰（法號）。當時曉聰（法號）正在種松樹。曉聰（法號）問：『上嶺一句，怎麼說？』自寶（法號）說：『氣急殺人。』曉聰（法號）拄著鋤頭呵斥道：『從哪裡得到這個？』隨語言產生理解，阿師（對僧人的尊稱）見到問上嶺，便說氣急殺人，佛法卻成了流佈。自寶（法號）請求代為回答。曉聰（法號）說：『為什麼不說氣喘殺人？』自寶（法號）又問：『嶺在這裡，金剛在哪裡？』曉聰（法號）指著說：『這一株松樹，是老僧親自栽種。』
（庚午年）子璇（法號）參拜慧覺禪師
子璇（法號），秀州人，跟隨敏法師學習《楞嚴經》，達到動靜二相瞭然不生的境界。他對敏法師說：『敲空擊木，尚且落入言語的圈套；舉目揚眉，已經成了擬議。去除這兩種途徑，才能契合……』
【English Translation】 English version: Lao Jiu (Dharma name) stopped his practice due to some reason. However, the hatred towards Zhi (Dharma name) could not be eliminated from his heart. He sat on the back shelf, under which were piled broken buckets and basins. Suddenly, he fell from the shelf and had a sudden enlightenment, immediately understanding Zhi's (Dharma name) previous intentions. He ran to put on his kasaya and ascended the Dharma hall. Zhi (Dharma name) greeted him with a smile, saying, 'Vina (a position in the monastery), congratulations, the great matter has been completed.' Lao Jiu (Dharma name) bowed again, sweating profusely, but could not utter a word. He served Zhi (Dharma name) for eight years, and then Zhi (Dharma name) passed away.
(Year Wuchen) Dharma Master Fazhi Zhili passed away (Tiantai School)
On the first day of the first month of the sixth year of Tiansheng (1028 AD), Zhili (Dharma name) summoned the assembly to give a Dharma talk, suddenly chanting the name of Amitabha Buddha hundreds of times, and passed away peacefully in a seated position. His body was placed in an open-air niche for fourteen days, his appearance was lifelike, and his nails and hair grew longer. After cremation, his tongue remained intact, like a lotus flower. The sariras (relics) were of five colors, and their number was uncountable.
(Year Jisi) Zibao (Dharma name) visited Chan Master Xiaocong
Zibao (Dharma name), a native of Shouzhou, was born in a prostitute's house and had no surname. After becoming a monk, he practiced the dhuta (ascetic practices), eating coarse food and wearing dirty clothes. When traveling, he once stayed overnight and was troubled by a prostitute, so he gave the bed to the prostitute to sleep on, and Zibao (Dharma name) sat until dawn. The next morning, the prostitute asked for accommodation fees, and Zibao (Dharma name) gave them to her. After leaving, Zibao (Dharma name) burned the bedding himself. The prostitute told her mother the truth, saying that Zibao (Dharma name) was a true Buddha's disciple, and invited him back to offer a vegetarian meal to repent. Later, he visited a master to receive precepts and understood his mind-ground. Arriving at Dongshan, he visited Xiaocong (Dharma name). At that time, Xiaocong (Dharma name) was planting pine trees. Xiaocong (Dharma name) asked, 'What is the saying for ascending the ridge?' Zibao (Dharma name) said, 'Breathlessly killing people.' Xiaocong (Dharma name) scolded, leaning on his hoe, 'Where did you get this from?' Understanding arises from words, and the Acharya (a respectful term for monks) sees the question of ascending the ridge and says that breathlessly killing people, but the Buddhadharma has become widespread. Zibao (Dharma name) asked to answer on his behalf. Xiaocong (Dharma name) said, 'Why not say panting to death?' Zibao (Dharma name) asked again, 'The ridge is here, where is the Vajra?' Xiaocong (Dharma name) pointed and said, 'This pine tree was planted by this old monk himself.'
(Year Gengwu) Zixuan (Dharma name) visited Chan Master Huijue
Zixuan (Dharma name), a native of Xiuzhou, studied the Surangama Sutra with Dharma Master Min, reaching the state where the two aspects of movement and stillness are clearly understood and do not arise. He said to Dharma Master Min, 'Knocking on emptiness and striking wood still falls into the trap of words; raising the eyes and eyebrows has already become conceptualization. Removing these two paths, one can accord with...'
斯旨。敏駭之。參慧覺。值升座遂問。清凈本然。云何忽生山河大地。覺厲聲曰。清凈本然。云何忽生山河大地。璇豁然契悟。擬留嗣之。覺曰。汝宗不振久矣。宜勵志扶持。以報佛恩。后住長水○曉聰。住洞山。六月日示微疾。持不食七日。集道俗曰。法席當令自寶住持。因與門人。敘透法身話。說偈曰。參禪學道莫忙忙。問透法身北斗藏。予今老倒尪羸甚。見人無力得商量。惟有鋤頭知我道。種松時覆上金剛。言畢而化。茶毗得五色舍利。塔于西阿○自寶。常在五祖主事。一日師戒病。令行者往庫司。取生薑煎藥。寶叱之。行者白戒。戒令將錢回買。寶方取姜付之。曉聰歿。遺言令寶繼其席。郡守亦以書囑戒。俾舉所知。戒曰。賣生薑漢住得。遂出世洞山。寶嘗作達磨贊敘曰。師真徒邈。三界無著。擬欲安排。知君大錯。虛勞指點。何處捫摸。要識師真。乾坤廓落。贊曰。師相兮世所希。師眉兮陣雲垂。師眼兮電光輝。師鼻兮聳須彌。師口門無齒兮。過在阿誰。更住少林兮。懡㦬卻西歸。遇衲僧兮。好與一頓椎。雖然如是兮。不會莫針錐。慧覺見此贊。乃述頌曰。師眼兮深。師鼻兮大。師耳兮穿。師舌兮快。師身兮黑。師心兮戴。手攜只履返流沙。熊耳石塔今猶在。只將此頌。驗盡天下衲僧○倚遇。漳州林氏子。
【現代漢語翻譯】 現代漢語譯本： 斯旨（人名）。敏璇（人名）對此感到驚訝。他參訪慧覺禪師（人名），正趕上慧覺禪師升座說法，於是上前問道：『清凈的本性本來如此，為何忽然產生山河大地？』慧覺禪師厲聲反問道：『清凈的本性本來如此，為何忽然產生山河大地？』敏璇豁然開悟。慧覺禪師想要讓他繼承自己的衣缽，慧覺禪師說：『你的宗派衰落很久了，應該努力發揚光大，以此來報答佛恩。』 後來敏璇住持長水寺。 曉聰禪師（人名），住持洞山寺。在六月的一天，他略感不適，於是開始持不食戒七日。他召集僧人和信徒說：『法席應當讓自寶（人名）來住持。』 於是他與門人講述了透徹法身的道理，並說偈語道：『參禪學道不要忙忙碌碌，問透法身，北斗星也隱藏其中。我如今老邁衰弱，見人也沒有力氣商量。只有鋤頭知道我的道，種松樹時也時常登上金剛山。』 說完就圓寂了。火化后得到五色舍利，建塔于西阿。 自寶禪師，常在五祖寺主持事務。一天，師戒禪師（人名）生病，讓行者去庫房取生薑煎藥。自寶禪師呵斥了他。行者告訴了師戒禪師，師戒禪師讓他拿錢去買。自寶禪師這才把生薑給他。曉聰禪師圓寂后，遺言讓自寶禪師繼承他的席位。郡守也寫信囑託師戒禪師，讓他舉薦所知之人。師戒禪師說：『賣生薑的人也能住持。』 於是自寶禪師出世住持洞山寺。自寶禪師曾經作達磨贊並序言說：『達磨祖師的真身已經邈遠，三界之中沒有執著。想要安排，就知道你大錯特錯。白費力氣指點，哪裡去摸索？想要認識達磨祖師的真身，乾坤如此空曠。』 讚語說：『祖師的相貌啊，世間少有。祖師的眉毛啊，像陣雲垂落。祖師的眼睛啊，像電光閃耀。祖師的鼻子啊，高聳如須彌山。祖師的口中沒有牙齒啊，過錯在誰？又住在少林寺啊，茫然地西歸。遇到衲僧啊，好好地打他一頓。雖然是這樣啊，不會的人連針錐都用不上。』 慧覺禪師看到這篇贊，於是作頌說：『祖師的眼睛啊，深邃。祖師的鼻子啊，巨大。祖師的耳朵啊，穿透。祖師的舌頭啊，快速。祖師的身體啊，黑色。祖師的心啊，承載。手提一隻鞋返回流沙，熊耳山的石塔如今還在。』 只要用這首頌，就能檢驗天下的衲僧。 倚遇（人名），是漳州林氏的兒子。
【English Translation】 English version: Shi Zhi (name). Min Xuan (name) was surprised by this. He visited Zen Master Huijue (name), just in time for Zen Master Huijue to ascend the seat and give a lecture, so he stepped forward and asked: 'The pure nature is originally like this, why did mountains, rivers, and the earth suddenly arise?' Zen Master Huijue sternly asked back: 'The pure nature is originally like this, why did mountains, rivers, and the earth suddenly arise?' Min Xuan suddenly realized. Zen Master Huijue wanted him to inherit his mantle, but Zen Master Huijue said: 'Your sect has been in decline for a long time, you should work hard to promote it, in order to repay the Buddha's grace.' Later, Min Xuan resided at Changshui Temple. Zen Master Xiaocong (name) resided at Dongshan Temple. One day in June, he felt slightly unwell, so he began to observe the non-eating precept for seven days. He summoned monks and believers and said: 'The Dharma seat should be held by Zibao (name).' So he told his disciples the truth of thoroughly understanding the Dharma body, and said in a verse: 'Practicing Chan and learning the Tao, don't be busy, busy, ask thoroughly about the Dharma body, and the Big Dipper is also hidden in it. I am now old and weak, and I don't have the strength to discuss with people when I see them. Only the hoe knows my Tao, and I often climb Mount Vajra when planting pine trees.' After saying that, he passed away. After cremation, he obtained five-colored relics, and a pagoda was built in Xi'a. Zen Master Zibao often presided over affairs at the Fifth Patriarch Temple. One day, Zen Master Shijie (name) fell ill and asked the practitioner to go to the warehouse to get ginger to decoct medicine. Zen Master Zibao scolded him. The practitioner told Zen Master Shijie, and Zen Master Shijie asked him to take the money to buy it. Only then did Zen Master Zibao give him the ginger. After Zen Master Xiaocong passed away, he left a will asking Zen Master Zibao to inherit his seat. The prefect also wrote a letter entrusting Zen Master Shijie to recommend someone he knew. Zen Master Shijie said: 'A person who sells ginger can also preside over the temple.' So Zen Master Zibao came into the world to preside over Dongshan Temple. Zen Master Zibao once wrote a eulogy and preface to Bodhidharma, saying: 'The true body of Bodhidharma is far away, and there is no attachment in the three realms. If you want to arrange it, you know you are making a big mistake. It's a waste of effort to point out, where to grope? If you want to know the true body of Bodhidharma, the universe is so vast.' The eulogy says: 'The appearance of the patriarch, rare in the world. The eyebrows of the patriarch, like clouds hanging down. The eyes of the patriarch, like lightning shining. The nose of the patriarch, towering like Mount Sumeru. There are no teeth in the mouth of the patriarch, whose fault is it? And living in Shaolin Temple, confusedly returning to the west. When you meet a monk, give him a good beating. Although it is like this, those who don't know how to use it can't even use an awl.' Zen Master Huijue saw this eulogy, so he wrote a verse saying: 'The eyes of the patriarch, deep. The nose of the patriarch, big. The ears of the patriarch, pierced. The tongue of the patriarch, fast. The body of the patriarch, black. The heart of the patriarch, bearing. Carrying a shoe back to the quicksand, the stone pagoda on Xiong'er Mountain is still there.' As long as you use this verse, you can test the monks of the world. Yi Yu (name) is the son of the Lin family in Zhangzhou.
初謁法遠。遠謂人曰。此後學行腳樣子也。繼謁谷泉。問庵主在么。曰誰。曰行腳僧。曰作甚麼。曰禮拜庵主。曰恰值庵主不在。曰你聻。曰向道不在。說甚你我。拽棒趁出。次日再來。泉又趁出。一日又來問。庵主在么。曰誰。曰行腳僧。揭簾便入。泉攔胸扭住曰。我這裡狼虎縱橫。尿床鬼子。三回兩度來。討甚麼。曰人言庵主親見汾陽。泉解衣抖擻曰。你道我見汾陽。有多少奇特。遇即禮拜曰。如何是庵中主。曰入門須辯取。曰莫祇這便是么。曰賺卻多少人。曰前言何在。曰聽事不真。喚鐘作甕。曰萬法泯時全體現。君臣合處正中邪去也。曰驢漢不會便去。亂統作么。曰審如庵主語客來將何祗待。曰云門糊餅趙州茶。曰謝師供養。曰我這裡火種也未有。早言謝謝什麼。遇乃去。謁北禪智賢。賢問近離甚處。曰禪嚴。曰思大鼻孔長多少。曰與和尚當時見底一般。曰且道老僧見時長多少。曰和尚大似不曾到福嚴。賢笑曰。學語之流。又問來時馬大師健否。曰健。曰向汝道什麼。曰教和尚莫亂統。曰念汝新到不欲打汝。曰倚遇亦放和尚過。茶罷。賢問鄉里甚處。曰漳州。曰三平在彼作甚麼。曰說禪說道。曰年多少。曰與露柱齊年。曰有露柱且從。無露柱年多少。曰無露柱一年也不少。曰夜半放烏雞。遇因倒心師事之。
【現代漢語翻譯】 初次拜訪法遠禪師，法遠禪師對人說：『這是個後輩學人行腳參訪的樣子。』接著拜訪谷泉禪師，問道：『庵主（指谷泉禪師自己）在嗎？』谷泉禪師說：『誰？』行腳僧（指求見者）說：『行腳僧。』谷泉禪師說：『做什麼？』行腳僧說：『禮拜庵主。』谷泉禪師說：『恰好庵主不在。』行腳僧說：『你呢？』谷泉禪師說：『我說庵主不在，說什麼你我。』說著就拿起棒子趕他出去。第二天又來，谷泉禪師又趕他出去。有一天又來問道：『庵主在嗎？』谷泉禪師說：『誰？』行腳僧掀開簾子就進去。谷泉禪師攔胸抓住他說：『我這裡狼虎縱橫，你這尿床鬼子，三番兩次來，討什麼？』行腳僧說：『人們說庵主親身見過汾陽善昭禪師（947-1024）。』谷泉禪師解開衣服抖擻著說：『你說我見過汾陽，有多少奇特之處？』行腳僧立刻禮拜說：『如何是庵中主？』谷泉禪師說：『入門須辯取。』行腳僧說：『莫非就是這個嗎？』谷泉禪師說：『騙了多少人！』行腳僧說：『之前說的話在哪裡？』谷泉禪師說：『聽事不真，把鐘叫作甕。』行腳僧說：『萬法泯滅時全體顯現，君臣相合之處正中也有邪。』谷泉禪師說：『你這蠢驢不會就走開，胡亂攪和什麼？』行腳僧說：『請問庵主如果有人來拜訪，將如何招待？』谷泉禪師說：『雲門宗的糊餅，趙州宗的茶。』行腳僧說：『謝謝師父的供養。』谷泉禪師說：『我這裡連火種都沒有，這麼早就說謝謝什麼？』行腳僧於是離開，去拜訪北禪智賢禪師。智賢禪師問：『最近從哪裡來？』行腳僧說：『禪嚴寺。』智賢禪師說：『思大和尚的鼻孔有多長？』行腳僧說：『與和尚你當時見到的（思大和尚）一樣。』智賢禪師說：『那麼老僧我見到的有多長？』行腳僧說：『和尚你好像不曾到過福嚴寺。』智賢禪師笑著說：『學人說些學語之詞。』又問：『來的時候馬大師（馬祖道一，709-788）身體好嗎？』行腳僧說：『好。』智賢禪師說：『他對你說什麼？』行腳僧說：『教和尚你不要胡亂攪和。』智賢禪師說：『念你新來，不想打你。』行腳僧說：『我也放和尚你過去。』喝完茶后，智賢禪師問：『家鄉哪裡？』行腳僧說：『漳州。』智賢禪師說：『三平義忠禪師（生卒年不詳）在那裡做什麼？』行腳僧說：『說禪說道。』智賢禪師說：『年齡多大？』行腳僧說：『與露柱（寺廟中露天的柱子）同歲。』智賢禪師說：『有露柱且算，沒有露柱年齡多大？』行腳僧說：『沒有露柱，一年也不少。』智賢禪師說：『夜半放烏雞。』行腳僧因此傾心師事智賢禪師。
【English Translation】 First, he visited Dharma-far. Dharma-far said to others, 'This is the appearance of a junior student on a pilgrimage.' Then he visited Valley Spring (Gu Quan). He asked, 'Is the hermitage master (referring to Gu Quan himself) in?' Valley Spring said, 'Who?' The traveling monk (referring to the seeker) said, 'A traveling monk.' Valley Spring said, 'What for?' The traveling monk said, 'To pay respects to the hermitage master.' Valley Spring said, 'It just so happens that the hermitage master is not in.' The traveling monk said, 'What about you?' Valley Spring said, 'I say the hermitage master is not in, what's there to talk about you and me?' He grabbed a stick and chased him out. The next day he came again, and Valley Spring chased him out again. One day he came again and asked, 'Is the hermitage master in?' Valley Spring said, 'Who?' The traveling monk lifted the curtain and went in. Valley Spring grabbed him by the chest and said, 'Here, wolves and tigers run rampant, you bed-wetting ghost, coming here again and again, what are you looking for?' The traveling monk said, 'People say the hermitage master personally met Fen-yang Shan-chao (947-1024).' Valley Spring undid his robe, shook it, and said, 'You say I met Fen-yang, what's so special about it?' The traveling monk immediately bowed and said, 'What is the master in the hermitage?' Valley Spring said, 'You must discern it upon entering.' The traveling monk said, 'Could it be this?' Valley Spring said, 'How many people have been deceived!' The traveling monk said, 'What about what you said before?' Valley Spring said, 'Hearing is not true, calling a bell a pot.' The traveling monk said, 'When all dharmas are extinguished, the whole body appears; where the ruler and ministers unite, even in the midst of right there is wrong.' Valley Spring said, 'You stupid donkey, if you don't understand, then leave, what are you messing around for?' The traveling monk said, 'May I ask, if the hermitage master has a guest, how will you treat them?' Valley Spring said, 'Yun-men's (Yunmen Wenyan, 864-949) cake, Chao-chou's (Zhao Zhou Congshen, 778-897) tea.' The traveling monk said, 'Thank you for the master's offering.' Valley Spring said, 'I don't even have a fire here, what are you thanking me for so early?' The traveling monk then left and visited Northern Chan Master Zhi-xian. Zhi-xian asked, 'Where did you come from recently?' The traveling monk said, 'Chan-yan Temple.' Zhi-xian said, 'How long is Great Thinker's (Si Da) nose?' The traveling monk said, 'The same as what you saw at the time, Master.' Zhi-xian said, 'Then how long did this old monk see it?' The traveling monk said, 'Master, you seem to have never been to Fu-yan Temple.' Zhi-xian laughed and said, 'A student spouting learned phrases.' He then asked, 'When you came, was Master Ma (Mazu Daoyi, 709-788) healthy?' The traveling monk said, 'Healthy.' Zhi-xian said, 'What did he say to you?' The traveling monk said, 'He told you, Master, not to mess around.' Zhi-xian said, 'Considering you are new, I don't want to hit you.' The traveling monk said, 'I'll let you off too, Master.' After drinking tea, Zhi-xian asked, 'Where is your hometown?' The traveling monk said, 'Zhangzhou.' Zhi-xian said, 'What is San-ping (Sanping Yizhong, year of birth and death unknown) doing there?' The traveling monk said, 'Speaking of Chan and talking about the Way.' Zhi-xian said, 'How old are you?' The traveling monk said, 'The same age as the pillar (the pillar in the temple).' Zhi-xian said, 'If there is a pillar, then count it; if there is no pillar, how old are you?' The traveling monk said, 'If there is no pillar, not a year less.' Zhi-xian said, 'Releasing a black chicken in the middle of the night.' The traveling monk then wholeheartedly served Zhi-xian as his teacher.
(壬申)楚圓禪師住石霜
明道元年。楚圓。自道吾遷住石霜○贊元。字萬宗。義烏人。傅大士遠孫。出家受具。遊方至石霜。謁楚圓。圓一見曰。好好著槽廠。元遂作驢鳴。圓曰。真法器耳。俾為侍者助舂破薪。泯泯混眾十年○遵式。住慈雲。有一貴官。注楞嚴經。求印可。式乃烹烈焰。謂曰。今先申三問。若答之契理。當爲流通。如其不合。請付此火。真精妙。元性凈明心。不知如何註釋。三四四三宛轉十二。流變三疊一十百千。為是何義。二十五聖所證圓通。既雲實無優劣。文殊何得獨取觀音。其人罔措。遂焚之。壬申十月日。炷香禮佛。愿諸佛證明。往生安養。又祝觀世音曰。我觀觀世音。前際不來。后際不去。十方諸佛。同住實際。愿住此實際。受我一炷之香。遂坐脫。人見大星隕于靈鷲峰。越七日入龕。形貌如生。
(癸酉)楚圓禪師傳法方會
方會。宜春冷氏子。少警敏。不事筆硯。及出家。閱經典。輒自神會。折節扣參老宿。時楚圓。自南原遷道吾石霜。會皆佐之總院事。依之雖久。然未有省發。每以此事咨參。圓曰。庫司事繁且去。他日會又請問。圓曰。監寺異日兒孫遍天下在。何用忙為。一日圓適出。雨忽作。會偵之小徑。一見搊。住曰這老漢。今日須與我說。不說打
【現代漢語翻譯】 現代漢語譯本 （壬申年）楚圓禪師住持石霜寺
明道元年（1032年），楚圓禪師從道吾山遷至石霜寺住持。贊元（法號），字萬宗，是義烏人，傅大士的遠房後代。出家受戒后，四處遊歷參學，到達石霜寺，拜見楚圓禪師。楚圓禪師一見他就說：『好好地利用這個槽廠（比喻人的才能）。』贊元於是學驢叫。楚圓禪師說：『真是個法器啊！』讓他做侍者，幫助舂米劈柴，默默無聞地混在眾人之中十年。
遵式禪師住持慈雲寺時，有一位貴官註釋《楞嚴經》，請求遵式禪師印可。遵式禪師於是點燃熊熊烈火，對他說：『現在先問三個問題，如果回答得合乎義理，就為您流通此經；如果回答不合，就請把經投入這火中。』『真精妙，元性凈明心』，不知如何註釋？『三四四三宛轉十二，流變三疊一十百千』，這是什麼意思？二十五聖所證的圓通，既然說實在沒有優劣，文殊菩薩為何獨獨選取觀音菩薩？』那人不知所措，於是燒掉了經書。壬申年十月某日，他點香禮佛，愿諸佛證明，往生安養凈土。又祝禱觀世音菩薩說：『我觀觀世音菩薩，前際不來，后際不去，十方諸佛，同住實際。愿住此實際，受我一炷之香。』於是坐化圓寂。人們看見一顆大星隕落在靈鷲峰。過七日入龕，形貌如生。
（癸酉年）楚圓禪師傳法給方會
方會，是宜春冷氏的兒子，從小就聰明敏捷，不喜讀書寫字。出家后，閱讀經典，常常能自己領會。他改變志向，去參訪老修行。當時楚圓禪師從南原遷到道吾山石霜寺，方會都輔佐他總管寺院事務。依止楚圓禪師雖然很久了，但還沒有開悟。他常常為此事請教楚圓禪師。楚圓禪師說：『庫司事務繁忙，先去忙吧。』他日方會又請問，楚圓禪師說：『監寺將來兒孫遍天下，何必急於一時呢？』有一天楚圓禪師正好外出，突然下雨。方會從小路偵察到楚圓禪師，一見就揪住他說：『你這老漢，今天必須跟我說清楚，不說就打。』
【English Translation】 English version (Ren-Shen Year) Chan Master Chuyuan Resides at Shishuang Monastery
In the first year of Mingdao (1032 AD), Chuyuan moved from Daowu Mountain to reside at Shishuang Monastery. Zanyuan (Dharma name), styled Wanzong, was a native of Yiwu and a distant descendant of Layman Fu. After leaving home and receiving ordination, he traveled extensively to study and arrived at Shishuang Monastery, where he paid respects to Chan Master Chuyuan. Upon seeing him, Chuyuan said, 'Make good use of this trough factory (a metaphor for one's talents).' Zanyuan then imitated the braying of a donkey. Chuyuan said, 'Truly a vessel of Dharma!' He was made an attendant, helping with pounding rice and chopping firewood, blending in with the crowd for ten years in obscurity.
When Chan Master Zunshi resided at Ciyun Monastery, a noble official annotated the Shurangama Sutra and sought Zunshi's endorsement. Zunshi then lit a blazing fire and said to him, 'Now I will ask three questions first. If your answers accord with the principles, I will circulate this sutra for you; if they do not, please consign it to this fire.' 'True essence, the original nature is pure and bright mind,' how should it be annotated? 'Three fours, four threes, twisting and turning to twelve, flowing and changing, tripling to one, ten, hundred, thousand,' what does this mean? The perfect penetration attained by the twenty-five sages, since it is said that there is truly no superiority or inferiority, why does Manjushri Bodhisattva exclusively choose Avalokiteshvara?' The man was at a loss and burned the sutra. On a certain day in the tenth month of the Ren-Shen year, he lit incense and prostrated to the Buddhas, vowing that the Buddhas would bear witness to his rebirth in the Pure Land of Bliss. He also prayed to Avalokiteshvara Bodhisattva, saying, 'I contemplate Avalokiteshvara Bodhisattva, the past does not come, the future does not go, the Buddhas of the ten directions dwell together in reality. I vow to dwell in this reality and receive this stick of incense from me.' Then he passed away peacefully while seated. People saw a large star fall on Ling鷲 Peak. After seven days, he was placed in a niche, his appearance as if alive.
(Gui-You Year) Chan Master Chuyuan Transmits the Dharma to Fanghui
Fanghui was the son of the Leng family of Yichun. From a young age, he was intelligent and quick-witted, disliking reading and writing. After leaving home, he read the scriptures and often understood them on his own. He changed his aspirations and went to visit old practitioners. At that time, Chan Master Chuyuan moved from Nan Yuan to Shishuang Monastery on Daowu Mountain, and Fanghui assisted him in managing the affairs of the monastery. Although he had followed Chuyuan for a long time, he had not yet attained enlightenment. He often consulted Chuyuan about this matter. Chuyuan said, 'The affairs of the treasury are busy, go and attend to them first.' Another day, Fanghui asked again, and Chuyuan said, 'The supervisor will have descendants all over the world in the future, why be in such a hurry?' One day, Chuyuan happened to go out, and it suddenly rained. Fanghui scouted Chuyuan on a small path, and upon seeing him, grabbed him and said, 'You old man, you must explain it to me today, or I will hit you.'
你去。曰監寺知是般事便休。語未竟。會大悟。即拜于泥塗。問曰。狹路相逢時如何。曰你且躲避。我要去那裡去。會歸來日具威儀詣方丈禮謝。圓呵曰。未在圓。飯罷。恒山行。禪者問道。多失所在。會闞其出未遠。即撾鼓集眾。圓怒數曰。少叢林暮而升座。何從得此規繩乎。曰汾陽乃晚參也。一日圓上堂。會出問。幽鳥語喃喃。辭云入亂峰時如何。曰我行荒草里。汝又入深村。曰官不容針。更借一問。圓便喝。會曰好喝。圓又喝。會亦喝。圓連喝兩喝。會禮拜。圓曰。此事是個人。方能擔荷。會拂袖便行。一日圓問。馬祖見讓師。便悟去。且道迷卻在甚麼處。曰要悟即易。要迷即難○可真。自負親見慈明。天下無可意者。至金鑾。同善侍者坐夏。善與語。知其未徹。一日同山行。舉論鋒發。善拈一片瓦。置石上曰。若向這裡下得一轉語。許你親見老師。真左右視擬對。善叱曰。佇思停機。情識未透。何曾夢見。真大愧。還石霜。圓見來叱曰。本色行腳人。必知時節。有甚急事。夏未了蚤至此。真泣曰。被善兄毒心。終礙塞人。故來見和尚。圓遽問。如何是佛法大意。曰無雲生嶺上。有月落波心。圓詬曰。頭白齒豁。猶作這個見解。如何脫離生死。真悚然求指示。圓曰。汝問我。真理前語問圓。圓震聲喝曰。無雲生
嶺上。有月落波心。真于言下大悟○道吾悟真。亦圓嗣。一日提螺螄一籃。繞院行雲。賣螺螄。令眾下語。皆不契。有一老宿。揭簾見以目顧真。放身便臥。真放籃子便行○善暹。臨江人。出家遊方。依緣遠。一日遠升堂。顧視大眾曰。師子頻呻。像王回顧。暹忽有省。入室陳解。遠曰。子作么生會。暹顧曰。後園驢吃草。遠然之。自此機辯迅捷。禪林目曰海上橫行暹道者。又參重顯。顯愛其俊逸。留座下數年。欲舉住明州金鵝。暹聞之。書偈于壁而去。出世開先。嗣緣遠。一住十八年。
(甲戌)谷泉禪師住保真
谷泉。登衡岳頂。住懶瓚巖。移芭蕉。又移保真。乃衡湘至險絕處。一夕地坐祝融峰。有大蟒盤繞。泉解衣帶縛其腰。中夜不見。明日遍山尋之。衣帶纏枯松上。嘗以杖荷大酒瓢。往來山中。人問瓢中何物。曰大道漿也○守芝。住大愚翠巖兩山。眾未嘗登三十輩。屋老以木拄將傾處。過者疑將壓焉。提笠日走城郭村落。寺如傳舍。粥飯亦有不繼。嘗作洞山麻三斤偈曰。橫眸讀梵字。彈舌念真言。吹火長尖嘴。柴生滿灶煙。又示眾。沙里無油事可哀。翠巖嚼飯餵嬰孩。他時好惡知端的。始覺從前滿面灰。景祐初入寂。
(乙亥)五祖師戒禪師入寂(雙泉寬法嗣雲門第三世)
洞山自
【現代漢語翻譯】 現代漢語譯本： 嶺上，有月亮倒映在波心的景象。（道吾）悟真禪師因此在言語之外豁然大悟。悟真禪師也圓滿地繼承了道吾的禪法。一天，他提著一籃螺螄，繞著寺院行走，並說道：『賣螺螄！』讓眾僧發表見解，但都不合他的心意。有一位老修行，撩起簾子看見悟真禪師，用眼神示意。悟真禪師隨即放下身體躺倒。悟真禪師放下籃子便離開了。（善）暹禪師，臨江人，出家后四處參學。他依止緣遠禪師。一天，緣遠禪師升座說法，環顧大眾說：『師子頻呻，像王回顧。』暹禪師忽然有所領悟，入室向緣遠禪師陳述自己的理解。緣遠禪師問：『你作何理解？』暹禪師回答說：『後園驢吃草。』緣遠禪師認可了他的見解。從此，暹禪師機鋒敏捷，辯才無礙，禪林中人稱他為『海上橫行暹道者』。他又參學于重顯禪師。重顯禪師喜愛他的俊逸才華，留他在座下數年，想要推薦他去住持明州金鵝寺。暹禪師聽聞此事，在墻壁上寫下偈語后便離開了。後來他出世住持開先寺，繼承了緣遠禪師的禪法，一住就是十八年。
（甲戌（1034））谷泉禪師住持保真寺
谷泉禪師，登上衡山山頂，住在懶瓚巖，后移居芭蕉庵，又移居保真寺。保真寺是衡山、湘山一帶最為險峻的地方。一天晚上，谷泉禪師在祝融峰上打坐，有一條大蟒蛇盤繞著他。谷泉禪師解下衣帶綁住蟒蛇的腰。半夜時分，蟒蛇不見了。第二天，谷泉禪師遍山尋找，發現衣帶纏繞在一棵枯松上。他經常用禪杖挑著一個大酒瓢，在山中往來。有人問他瓢中是什麼東西，他回答說：『大道漿也。』（守）芝禪師，住持大愚寺和翠巖寺兩座寺廟。寺中僧眾從未超過三十人。寺廟年久失修，用木頭支撐著將要倒塌的地方，路過的人都擔心會被壓到。守芝禪師每天戴著斗笠，奔走于城郭村落之間。寺廟如同旅店一般，粥飯也常常接濟不上。他曾經作了一首《洞山麻三斤偈》：『橫眸讀梵字，彈舌念真言。吹火長尖嘴，柴生滿灶煙。』又對大眾開示說：『沙里無油事可哀，翠巖嚼飯餵嬰孩。他時好惡知端的，始覺從前滿面灰。』景祐初年圓寂。
（乙亥（1035））五祖師戒禪師圓寂（雙泉寬法嗣，雲門宗第三世）
洞山自
【English Translation】 English version: On the ridge, there is a scene of the moon reflected in the heart of the wave. Zen Master (Daowu) Wuzhen thus had a great enlightenment beyond words. Zen Master Wuzhen also fully inherited Daowu's Chan Dharma. One day, he carried a basket of snails, walked around the monastery, and said, 'Selling snails!' asking the monks to express their views, but none of them suited his mind. An old practitioner, lifting the curtain, saw Zen Master Wuzhen and gestured with his eyes. Zen Master Wuzhen immediately laid down. Zen Master Wuzhen put down the basket and left. Zen Master (Shan) Xian, a native of Linjiang, became a monk and traveled everywhere to study. He relied on Zen Master Yuanyuan. One day, Zen Master Yuanyuan ascended the seat to preach, looked around the assembly and said, 'The lion groans frequently, the elephant king looks back.' Zen Master Xian suddenly had some understanding, entered the room and explained his understanding to Zen Master Yuanyuan. Zen Master Yuanyuan asked, 'How do you understand it?' Zen Master Xian replied, 'The donkey in the back garden eats grass.' Zen Master Yuanyuan approved of his view. From then on, Zen Master Xian was quick-witted and eloquent, and people in the Chan forest called him 'The Unfettered Monk Xian on the Sea'. He also studied with Zen Master Chongxian. Zen Master Chongxian loved his handsome talent and kept him under his seat for several years, wanting to recommend him to be the abbot of Jin'e Temple in Mingzhou. Zen Master Xian heard about this, wrote a verse on the wall and left. Later, he came into the world to preside over Kaixian Temple, inheriting Zen Master Yuanyuan's Chan Dharma, and stayed there for eighteen years.
(Jiaxu (1034)) Chan Master Guquan resided at Baozhen Temple
Chan Master Guquan ascended to the top of Mount Heng, lived in Lanzan Rock, then moved to Bajiao Nunnery, and then moved to Baozhen Temple. Baozhen Temple is the most dangerous place in the Hengshan and Xiangshan areas. One night, Chan Master Guquan was meditating on Zhurong Peak, and a large python coiled around him. Chan Master Guquan untied his belt and tied it around the python's waist. In the middle of the night, the python disappeared. The next day, Chan Master Guquan searched all over the mountain and found the belt wrapped around a dead pine tree. He often carried a large wine gourd on a staff, traveling back and forth in the mountains. Someone asked him what was in the gourd, and he replied, 'The nectar of the Great Way.' Zen Master (Shou) Zhi resided in Dayu Temple and Cuiyan Temple. The number of monks in the temple never exceeded thirty. The temple was old and dilapidated, supported by wood where it was about to collapse, and passers-by were worried about being crushed. Chan Master Shouzhi wore a bamboo hat every day, running between cities and villages. The temple was like a hostel, and porridge and rice were often not available. He once wrote a verse 'Dongshan Three Pounds of Hemp': 'Horizontal eyes read Sanskrit, tongue flicks recite mantras. Blowing fire grows sharp mouth, firewood creates a stove full of smoke.' He also instructed the public: 'It is sad that there is no oil in the sand, Cuiyan chews rice to feed infants. When the time comes to know the ends of good and evil, one will realize that one's face was covered in ashes before.' He passed away in the early years of Jingyou.
(Yihai (1035)) Zen Master Shijie of Wuzu passed away (Successor of Shuangquan Kuan, third generation of Yunmen School)
Dongshan from
寶。為人精嚴。護持戒法。然性好名。事邊幅。初得法于師戒。戒暮年棄眾造焉。寶以其行藏落人疑似。弗為禮。戒遂至大愚。未幾倚拄杖于僧堂前。談笑而化。五祖遣人來取骨石。歸塔焉。
(丙子)楚圓禪師住福嚴
南嶽福嚴虛席。郡守延楚圓住持○慧南。玉山章氏子。幼不茹葷。不遊戲。棄家受具。坐必跏趺。行必直視。依泐潭澄。令分座接物。名振諸方。文悅見之嘆曰。南有道之器也。惜未授本色鉗錘耳。會同游西山。夜話雲門法道。悅曰。澄公雖是雲門之後。法道異矣。南問所以異。曰云門如九轉丹砂。點鐵成金。澄公如藥汞銀徒可玩。入鍛則流去。南怒以枕投之。明日悅謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人。死語也。死語其能活人乎。即背去。南挽之曰。若如是則誰可汝意。曰石霜圓。手段出諸方。子宜見之。不可后也。南默計曰。悅師翠巖。使我見石霜。見之有得。于悅何有哉。遂造石霜。中途聞圓不事事。慢侮少叢林。乃登衡岳。謁福嚴賢。賢命掌記。俄賢卒。郡守以圓補之。南心喜。且欲觀其人。圓既至。貶剝諸方。件件數為邪解。泐潭密付旨訣。皆在所斥中。南為氣索。念悅平日之語。翻然改曰。大丈夫心膂之間。其可自為疑礙乎。遂造其室。圓曰。書記已領徒
【現代漢語翻譯】 現代漢語譯本： 寶（音譯，無特定含義）。為人非常嚴謹，護持戒律，然而天性喜好名聲，注重外表。起初在師戒（音譯，人名）處得法。師戒晚年拋棄大眾自己建造住所，寶認為他的行為舉止讓人懷疑，不以禮相待。師戒於是前往大愚（地名）。不久之後，倚靠著拄杖在僧堂前，談笑而逝。五祖（指弘忍，禪宗五祖）派人來取他的骨灰，送回塔中。
（丙子年(1036)）楚圓禪師住持福嚴寺
南嶽福嚴寺住持的位置空缺，郡守邀請楚圓（音譯，人名）來住持。慧南（音譯，人名），玉山章氏之子，從小不吃葷，不玩遊戲，捨棄家庭出家受戒，坐著必定是跏趺坐，走路必定是眼視前方。依止泐潭澄（音譯，人名），澄讓他分座接引來訪者，名聲震動各方。文悅（音譯，人名）見到他後感嘆道：『慧南是南方有道之器，可惜沒有授予他本色的鉗錘。』適逢一同遊覽西山，夜晚談論雲門（宗派名）的法道。文悅說：『澄公雖然是雲門之後，法道卻不一樣了。』慧南問哪裡不一樣。文悅說：『雲門如九轉丹砂，能點鐵成金；澄公如藥汞銀，只能玩賞，放入鍛爐就會流走。』慧南生氣地用枕頭扔他。第二天，文悅道歉，又說：『雲門的氣宇如王者一般，難道甘心死在語言文字之下嗎？澄公有法授予人，是死語啊，死語怎麼能活人呢？』說完就背身離去。慧南拉住他說：『如果這樣，那麼誰能讓你滿意呢？』文悅說：『石霜圓（音譯，人名）的手段超出各方，你應該去見他，不要拖延。』慧南默默地想：『文悅在翠巖（地名），卻讓我去見石霜，如果我見石霜後有所得，對文悅有什麼好處呢？』於是前往石霜。途中聽說圓不務正業，輕慢侮辱年輕的僧人，於是登上衡岳，拜謁福嚴賢（音譯，人名）。賢命他掌管文書記錄。不久賢去世，郡守用圓來填補這個位置。慧南心中高興，並且想觀察這個人。圓到來之後，貶低各方，一件件地數落他們的邪解。泐潭秘密傳授的旨訣，都在他所斥責的內容之中。慧南感到氣餒，想起文悅平日所說的話，幡然醒悟，改變想法說：『大丈夫的心胸之間，怎麼可以自己設定疑慮障礙呢？』於是前往楚圓的住所。圓說：『書記已經領眾了嗎？』
【English Translation】 English version: Bao (transliteration, no specific meaning). He was very strict and upheld the precepts, but he was naturally fond of fame and focused on appearances. Initially, he obtained the Dharma from Shi Jie (transliteration, personal name). In his later years, Shi Jie abandoned the community and built his own residence. Bao believed that his behavior aroused suspicion and did not treat him with courtesy. Shi Jie then went to Dayu (place name). Not long after, he leaned on his staff in front of the monks' hall, talking and laughing as he passed away. The Fifth Patriarch (referring to Hongren, the Fifth Patriarch of Zen Buddhism) sent someone to retrieve his bones and ashes, which were returned to the pagoda.
(Bingzi year (1036 AD)) Zen Master Chuyuan resided at Fuyan Temple
The position of abbot at Fuyan Temple on Mount Nan was vacant, and the prefect invited Chuyuan (transliteration, personal name) to take over. Huinan (transliteration, personal name), the son of the Zhang family of Yushan, did not eat meat or play games from a young age. He abandoned his family to become a monk and receive the precepts, always sitting in the lotus position and looking straight ahead when walking. He relied on Letan Cheng (transliteration, personal name), who had him share the seat and receive visitors, and his reputation spread in all directions. Wen Yue (transliteration, personal name) sighed upon seeing him, 'Huinan is a vessel of the Way in the South, but it is a pity that he has not been given the authentic tongs and hammer.' They happened to be visiting West Mountain together, and at night they discussed the Dharma path of Yunmen (sect name). Wen Yue said, 'Although Cheng Gong is a descendant of Yunmen, the Dharma path is different.' Huinan asked how it was different. Wen Yue said, 'Yunmen is like the nine-cycle cinnabar, which can turn iron into gold; Cheng Gong is like medicinal mercury silver, which can only be admired and will flow away when put into the furnace.' Huinan angrily threw a pillow at him. The next day, Wen Yue apologized and said, 'Yunmen's aura is like that of a king, how can he be willing to die under words? Cheng Gong has a Dharma to impart to people, but it is dead words. How can dead words bring people to life?' He then turned and left. Huinan grabbed him and said, 'If that is the case, then who can satisfy you?' Wen Yue said, 'Shishuang Yuan (transliteration, personal name)'s methods surpass all others, you should go and see him, do not delay.' Huinan thought silently, 'Wen Yue is at Cuiyan (place name), but he wants me to see Shishuang. If I gain something after seeing Shishuang, what benefit is there for Wen Yue?' So he went to Shishuang. On the way, he heard that Yuan did not attend to his duties and slighted and insulted young monks, so he ascended Mount Heng and visited Fuyan Xian (transliteration, personal name). Xian ordered him to manage the documents and records. Soon Xian passed away, and the prefect used Yuan to fill the position. Huinan was happy and wanted to observe this person. After Yuan arrived, he belittled all parties, enumerating their heretical interpretations one by one. The secret instructions secretly transmitted by Letan were all among the contents he criticized. Huinan felt discouraged, and remembering Wen Yue's words, he suddenly woke up, changed his mind and said, 'How can a great man set up doubts and obstacles in his heart?' So he went to Chuyuan's residence. Yuan said, 'Has the secretary led the congregation?'
遊方。借有疑。可坐而商略。南固辭。哀懇愈切。圓曰。書記學雲門禪。必善其旨。如曰放洞山三頓棒。是有吃棒分。無吃棒分。曰有吃棒分。圓色莊曰。聞三頓棒聲。便是吃棒。則從朝至暮。鵲噪鴉鳴。皆應吃棒。圓即端坐受南炷香作禮。圓復問。脫如汝會雲門意旨。則趙州道臺山婆子。我為汝勘破了也。且那裡是他勘破婆子處。南汗下不能答趨出。次日又詣。圓詬罵不已。南曰。罵豈慈悲法施耶。圓笑曰。你作罵會那。南于言下大悟。失聲曰。泐潭果是死語。獻偈曰。傑出叢林是趙州。老婆勘破沒來繇。而今四海明如鏡。行人莫與路為仇。圓以手指沒字。南為易有字。圓頷之。遂留月餘辭去。謂圓曰。大事畢竟如何。圓呵曰。著衣吃飯。不是畢竟。屙屎送尿。不是畢竟○元璉。住廣慧。景祐三年正月日。示四圓相。自書虎狗鼠牛字于中。揭方丈門。九月日遷寂○承古。西川人。少為書生。博學有聲。出家從警玄游。又謁南嶽雅。雅許入室。游廬山。居宏覺塔院。號古塔主。初說法芝山。嗣雲門。范仲淹守饒。景祐四年。迎古住薦福○范仲淹。字希文。吳郡人。仁宗朝。累官樞密參知政事。為宋朝人物第一。守吳日。慧覺來謁。留數日。淹于言下知歸。贈覺偈曰。連朝共話釋疑團。豈謂浮生半日閑。直欲與師閑到老
【現代漢語翻譯】 遊方僧人有疑問，可以坐下來商量。南固推辭，但哀求更加懇切。圓悟克勤說：『書記學習雲門宗的禪法，必須精通其要旨。比如，如果說放過洞山良價三頓棒，是有吃棒的份，還是沒有吃棒的份？』南固回答：『有吃棒的份。』圓悟克勤臉色嚴肅地說：『聽到三頓棒的聲音，就是吃棒。如果這樣，那麼從早到晚，喜鵲的叫聲和烏鴉的鳴叫聲，都應該吃棒。』圓悟克勤隨即端坐接受南固的炷香作禮。圓悟克勤又問：『假如你領會了雲門宗的意旨，那麼趙州從諗道「臺山婆子」，我就為你勘破了。那麼，他勘破婆子的地方在哪裡？』南固汗流浹背，不能回答，快步退出。第二天又來拜訪，圓悟克勤不停地責罵。南固說：『責罵難道是慈悲的法施嗎？』圓悟克勤笑著說：『你把責罵當作什麼？』南固在言語之下大悟，失聲說：『泐潭禪師果然是死語。』於是獻偈說：『傑出叢林是趙州（叢林中傑出的人物是趙州從諗），老婆勘破沒來繇（老婆子勘破了他，沒有來由）。而今四海明如鏡（現在天下太平，像鏡子一樣明亮），行人莫與路為仇（修行的人不要把路途當成仇敵）。』圓悟克勤用手指著『沒』字，南固改為『有』字，圓悟克勤點頭認可。於是南固留了一個多月才告辭離去，對圓悟克勤說：『大事究竟如何？』圓悟克勤呵斥道：『穿衣吃飯，不是究竟；拉屎撒尿，不是究竟。』 元璉，住在廣慧寺。宋仁宗景祐三年（1036年）正月某日，展示四圓相，自己寫了虎、狗、鼠、牛四個字在其中，貼在方丈室的門上。九月某日圓寂。 承古，西川人。年輕時是讀書人，博學而有聲名。出家後跟隨警玄遊學，又拜訪南嶽雅。南嶽雅允許他進入內室。遊歷廬山，住在宏覺塔院，號稱古塔主。最初在說法芝山，後來繼承了雲門宗的法脈。范仲淹擔任饒州太守時，在宋仁宗景祐四年（1037年）迎接承古住持薦福寺。 范仲淹（989年-1052年），字希文，吳郡人。宋仁宗時期，歷任樞密參知政事等要職，是宋朝第一流的人物。擔任吳郡太守時，慧覺前來拜訪，住了幾天。范仲淹在言語中明白了佛法的歸宿，贈送給慧覺偈語說：『連朝共話釋疑團（連續幾天一起談話，解開了心中的疑惑），豈謂浮生半日閑（哪裡想到這短暫的人生，能有這半天的空閑）。直欲與師閑到老（真想和您一起悠閒地度過餘生）。』
【English Translation】 A traveling monk had doubts and could sit down to discuss them. Nangu refused, but his entreaties became more earnest. Yuanwu Keqin said, 'A secretary who studies the Chan of the Yunmen school must be proficient in its essence. For example, if it is said that Dongshan Liangjie was spared three blows of the staff, is there a share of receiving the blows or not?' Nangu replied, 'There is a share of receiving the blows.' Yuanwu Keqin said sternly, 'Hearing the sound of three blows is receiving the blows. If so, then from morning to night, the chirping of magpies and the cawing of crows should all be receiving blows.' Yuanwu Keqin then sat upright and accepted Nangu's incense offering. Yuanwu Keqin then asked, 'If you understand the meaning of Yunmen, then Zhao Zhou Congshen's saying about the 'Taishan old woman,' I will break it down for you. So, where is the place where he broke down the old woman?' Nangu was sweating and unable to answer, and quickly withdrew. The next day, he visited again, and Yuanwu Keqin scolded him incessantly. Nangu said, 'Is scolding a compassionate Dharma offering?' Yuanwu Keqin laughed and said, 'What do you make of scolding?' Nangu had a great awakening upon hearing these words and exclaimed, 'Letan Chan Master's words are indeed dead words.' He then presented a verse saying, 'Outstanding in the sangha is Zhao Zhou (Zhao Zhou Congshen is an outstanding figure in the sangha), the old woman broke through without reason (the old woman broke through him without any reason). Now the four seas are as clear as a mirror (now the world is peaceful and bright like a mirror), travelers should not make the road their enemy (practitioners should not regard the journey as an enemy).' Yuanwu Keqin pointed to the word 'no' (沒), and Nangu changed it to 'yes' (有), and Yuanwu Keqin nodded in approval. Nangu then stayed for more than a month before taking his leave, saying to Yuanwu Keqin, 'What is the ultimate matter?' Yuanwu Keqin scolded, 'Wearing clothes and eating rice is not ultimate; defecating and urinating is not ultimate.' Yuanlian lived in Guanghui Temple. On a certain day in the first month of the third year of the Jingyou era of Emperor Renzong of Song (1036), he displayed four circles, writing the characters for tiger, dog, rat, and ox in them, and posted them on the door of the abbot's room. He passed away on a certain day in September. Chenggu was from Xichuan. In his youth, he was a scholar, learned and renowned. After becoming a monk, he followed Jingxuan to study, and also visited Nanyue Ya. Nanyue Ya allowed him to enter the inner chamber. He traveled to Mount Lu and lived in Hongjue Pagoda Courtyard, known as the Old Pagoda Master. He first taught at Shuofa Zhishan, and later inherited the Dharma lineage of the Yunmen school. When Fan Zhongyan was the governor of Raozhou, in the fourth year of the Jingyou era of Emperor Renzong of Song (1037), he welcomed Chenggu to reside at Jianfu Temple. Fan Zhongyan (989-1052), courtesy name Xiweng, was from Wujun. During the reign of Emperor Renzong of Song, he held important positions such as Privy Councilor and Deputy Chief of Staff, and was a first-rate figure of the Song Dynasty. When he was the governor of Wujun, Huijue came to visit and stayed for a few days. Fan Zhongyan understood the destination of Buddhism in his words and presented Huijue with a verse saying, 'Talking together for days dispelled doubts (talking together for days dispelled the doubts in my heart), who would have thought that this fleeting life could have half a day of leisure (who would have thought that this fleeting life could have half a day of leisure). I really want to be idle with you until old age (I really want to be idle with you until old age).'
。盡收識性到玄關。
(戊寅)楚圓禪師至京師
楚圓。自福嚴。移住興化。示眾。以拄杖擊禪床一下云。大眾還會么。不見道。一擊忘所知。更不假修治。諸方達道者。咸言上上機。香嚴恁么悟去。分明悟得如來禪。祖師禪猶未夢見在。且道祖師禪。有甚長處。若向言中取則。誤賺後人。直饒棒下承當。孤負先聖。萬法本閑。惟人自鬧。所以山僧居福嚴。只見福嚴境界。晏起早眠。有時云生碧嶂。有時月落寒潭。音聲鳥飛鳴般若臺前。娑羅花香散祝融峰畔把瘦筇坐盤陀石。與五湖衲子。時談玄微。灰頭土面。住興化。只見興化家風。迎來送去。門連城市。車馬駢填。漁唱瀟湘。猿啼嶽麓。絲竹歌謠。時時入耳。復與四海高人。日談禪道。歲月都忘。且道。居深山。住城郭。還有優劣也無。試道看。良久云。是處是慈氏。無門無善財。寶元戊寅。李遵勖遣使邀圓曰。海內法友。惟師與楊大年耳。大年棄我而先。仆年來頓覺衰落。忍死以一見公。仍以書抵潭帥敦遣之。圓惻然。與侍者舟而東下。道過瑯瑯。慧覺出迎。大喜曰。天賜我也。圓為逗留。夜語及並汾舊遊。覺曰。近有一老衲至。問其離何所。曰揚州。問船來陸來。曰船來。問船在何處。曰岸下。問不涉程途一句如何道。其僧恚曰。杜撰長老。如麻
【現代漢語翻譯】 現代漢語譯本：將所有的意識都收回到玄關（佛教用語，指入道的門徑）。
（戊寅年（1038年））楚圓禪師到達京師
楚圓禪師，從福嚴寺，移居到興化寺。在向大眾開示時，用拄杖敲擊禪床一下，說：『大眾能領會嗎？』不是說，『一擊忘卻所知，更不需要任何修飾和治理。』各地的得道者，都說是上上根機。香嚴智閑禪師是那樣領悟的，分明悟得了如來禪（指如來所傳的禪法）。祖師禪（指達摩祖師所傳的禪法）恐怕還在夢中沒有見到吧。那麼，祖師禪有什麼長處呢？如果從言語中尋求法則，就會誤導後人。即使在棒喝下有所領悟，也辜負了先聖。萬法本來空閑，只是人們自己擾亂。所以山僧我住在福嚴寺，只看到福嚴寺的境界，悠閒地晚起早睡。有時雲彩在碧綠的山峰間升起，有時月亮倒映在寒冷的深潭中。鳥兒在般若臺（佛教用語，意為智慧的平臺）前飛鳴，娑羅花（佛教聖樹）的香氣飄散在祝融峰（山名）旁。我拄著瘦竹杖，坐在盤陀石（大石頭）上，與來自五湖四海的僧人，時常談論玄妙的道理。灰頭土臉地，住在興化寺，只看到興化寺的風貌，迎來送往。寺門連線城市，車馬擁擠。漁夫在瀟湘（指瀟水和湘江）吟唱，猿猴在嶽麓山（山名）啼叫，絲竹音樂和歌謠，時時傳入耳中。又與來自四海的高人，每天談論禪道，忘記了歲月流逝。那麼，住在深山，住在城郭，還有優劣之分嗎？試著說說看。』良久，又說：『到處都是慈氏菩薩（即彌勒菩薩）的化身，沒有哪個地方沒有善財童子（佛教故事人物）。』寶元戊寅年（1038年），李遵勖派使者邀請楚圓禪師，說：『海內的佛法之友，只有您和楊大年（楊億）了。大年拋棄我先走了。我近年來頓感衰老，希望能夠忍著病痛與您見一面。』又寫信給潭州（今湖南長沙）的將帥，敦促他派人護送楚圓禪師前往。楚圓禪師感到悲傷，與侍者乘船向東而下。途中經過瑯琊寺，慧覺禪師出來迎接，非常高興地說：『這是上天賜給我的啊！』楚圓禪師便在此逗留。晚上談起當年在并州（今山西太原）和汾州（今山西汾陽）一帶遊歷的舊事。慧覺禪師說：『最近來了一位老僧，問他從哪裡來，他說從揚州來。問他是坐船來的還是走陸路來的，他說坐船來的。問船在哪裡，他說在岸下。問他不涉程途（不落入尋常路徑）的一句話該怎麼說，那位僧人惱怒地說：『胡說八道的長老，多如麻一樣！』
【English Translation】 English version: Completely gather the consciousness into the Xuanguan (a Taoist term referring to the gateway to enlightenment).
(Wu Yin year (1038 AD)) Chan Master Chuyuan arrived in the capital.
Chan Master Chuyuan moved from Fuyan Temple to Xinghua Temple. Addressing the assembly, he struck the Zen platform once with his staff and said, 'Does the assembly understand? It is not said, 'One strike forgets what is known, and no further cultivation or governance is needed.' Those who have attained the Way in various places all say it is the highest potential. Xiangyan Zhixian (an ancient Zen master) awakened in that way, clearly realizing the Tathagata Zen (the Zen of the Tathagata). Patriarchal Zen (the Zen of Bodhidharma) is probably still unseen in dreams. So, what are the strengths of Patriarchal Zen? If you seek the law in words, you will mislead future generations. Even if you understand under the stick, you will fail the ancient sages. The myriad dharmas are originally idle, only people disturb themselves. Therefore, when I, this mountain monk, lived in Fuyan Temple, I only saw the scenery of Fuyan Temple, leisurely rising late and sleeping early. Sometimes clouds rise among the green peaks, sometimes the moon reflects in the cold pool. Birds fly and sing before the Prajna Platform (platform of wisdom), and the fragrance of Sala flowers (sacred tree in Buddhism) scatters beside Mount Zhurong (mountain name). Leaning on a thin bamboo staff, I sit on a large rock, and often discuss profound mysteries with monks from all over the world. With a dusty face, living in Xinghua Temple, I only see the customs of Xinghua Temple, welcoming and sending off. The temple gate connects to the city, and carriages and horses are crowded. Fishermen sing in the Xiaoxiang (referring to the Xiao and Xiang rivers), monkeys cry on Mount Yuelu (mountain name), and the sounds of silk and bamboo music and songs constantly enter my ears. I also discuss Zen with eminent people from all over the world every day, forgetting the passage of time. So, is there any superiority or inferiority between living in the deep mountains and living in the city? Try to say it.' After a long silence, he said, 'Everywhere is the manifestation of Maitreya Bodhisattva (the future Buddha), and there is no place without Sudhana (a character in Buddhist stories).』 In the Wu Yin year of Baoyuan (1038 AD), Li Zunxu sent an envoy to invite Chan Master Chuyuan, saying, 'The only Dharma friends in the country are you and Yang Danian (Yang Yi). Danian abandoned me and passed away first. I have felt a decline in recent years and hope to endure my illness to see you once.' He also wrote a letter to the commander of Tanzhou (now Changsha, Hunan), urging him to send someone to escort Chan Master Chuyuan. Chan Master Chuyuan felt sorrow and went east by boat with his attendant. Passing by Langya Temple, Chan Master Huijue came out to greet him, and said with great joy, 'This is a gift from heaven to me!' Chan Master Chuyuan then stayed here. In the evening, they talked about the old days when they traveled in the areas of Bingzhou (now Taiyuan, Shanxi) and Fenzhou (now Fenyang, Shanxi). Chan Master Huijue said, 'Recently an old monk came, and when asked where he came from, he said he came from Yangzhou. When asked whether he came by boat or by land, he said he came by boat. When asked where the boat was, he said it was under the shore. When asked how to say a sentence that does not involve the journey (not falling into the ordinary path), the monk angrily said, 'Elders who talk nonsense are as numerous as hemp!'
似粟。遣人追不及。云是舉道者。頃在汾州時。舉陸沉眾中。不及識之。圓笑曰。舉見處才能自了。而汝墮負。何以為人。覺屏息汗下。圓為作牧童歌曰。牧牛童實快活。洗足披蓑。雙角撮。橫眠牛上向天歌。人問如何牛未渴。回面看平田闊。四方放去休攔遏。八面無拘任意游。要收只在索頭撥。小牛兒順摩捋。角力未充難提掇。且從放在小平坡。慮上高峰四蹄脫。日已高休吃草。捏定鼻頭無少老。一時牽向圈中眠。和泥看伊東西倒。笑呵呵好不好。又將橫笛順風吹。震動五湖三海島。倒騎牛脫布襖。知音休向途中討。若問牧童何處居。鞭指東西無一寶。覺默得其遊戲三昧。圓至京師。與勖會月餘。而勖果歿。臨終時。勖膈胃燥熱。有尼道堅。謂曰。眾生見劫盡。大火所燒時。都尉切宜照管主人公。勖曰。大師與我煎一服藥來。堅無語。勖曰。這師姑。藥也不會煎得。乃畫一圓相。又作偈獻圓曰。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。圓曰。如何是本來佛性。勖曰。今日熱如昨日。隨聲便問圓。臨行一句作么生。圓曰。本來無掛礙。隨處任方圓。勖曰。晚來睏倦。更不答話。圓曰。無佛處作佛。勖於是泊然而逝。圓南歸中途。謂侍者曰。我忽得風痹疾。視之口吻已喎
斜。侍者頓足曰。當柰何。平生呵佛罵祖。今乃爾。圓曰。無憂為汝正之。以手撥置如故。曰今而後不鈍置汝。
(庚辰)慈明楚圓禪師示寂(汾陽昭法嗣臨濟第七世)
楚圓。歸興化。正月五日。沐浴辭眾。跏趺而逝。圓平生以事事無礙行。心凡聖不能測。室中宴坐。橫刀水盆之上。旁置草鞋使。參扣者下語。無有契其機者。又作示徒偈曰。黑黑黑。道道道。明明明。得得得。又冬日。榜僧堂。作此字。[(○○○)/＝/─]二二三<
【現代漢語翻譯】 現代漢語譯本： 斜了。侍者頓足說：『這可怎麼辦？（禪師）平生呵斥佛祖，現在竟然這樣。』 楚圓（慈明楚圓禪師）說：『不用擔心，我為你正過來。』 用手撥正，恢復原樣，說：『從今以後不會再怠慢你了。』
（庚辰年（1040年））慈明楚圓禪師圓寂（汾陽昭（汾陽昭禪師）的法嗣，臨濟宗第七世）
楚圓（慈明楚圓禪師）回到興化。 正月五日，沐浴後向眾人告別，結跏趺坐而逝。 楚圓（慈明楚圓禪師）平生以事事無礙為行事準則，他的心境凡人聖人都無法測度。 在禪房中靜坐時，將一把刀橫放在水盆之上，旁邊放著草鞋。 參禪請教的人說了許多，沒有一個能契合他的機鋒。 又作了一首偈語給弟子們：『黑黑黑，道道道，明明明，得得得。』 又在冬天，在僧堂上張貼，寫下這個字：[(○○○)/＝/─]二二三<
【English Translation】 English version: It was tilted. The attendant stamped his feet and said, 'What should be done? All his life (the Chan master) has scolded the Buddha and reviled the Patriarchs, and now it's like this.' Chuyuan (Chan Master Ciming Chuyuan) said, 'Don't worry, I'll fix it for you.' He straightened it with his hand, restoring it to its original state, and said, 'From now on, I won't neglect you.'
(Gengchen year (1040)) Chan Master Ciming Chuyuan passed away (a Dharma heir of Fenyang Zhao (Chan Master Fenyang Zhao), the seventh generation of the Linji school).
Chuyuan (Chan Master Ciming Chuyuan) returned to Xinghua. On the fifth day of the first month, he bathed, bid farewell to the assembly, sat in full lotus posture, and passed away. Chuyuan (Chan Master Ciming Chuyuan) lived his life according to the principle of unobstructedness in all matters, and his state of mind was unfathomable to both ordinary people and sages. When sitting in meditation in his room, he would place a knife horizontally on top of a water basin, with straw sandals placed beside it. Those who came to consult him spoke many words, but none could match his sharp wit. He also composed a verse for his disciples: 'Black, black, black; Dao, Dao, Dao; Bright, bright, bright; Attain, attain, attain.' Also, in winter, he posted a notice in the monks' hall, writing this character: [(○○○)/＝/─]二二三<
么。會曰。湖南長老。乃曰。更有問話者么。試出來相見。楊岐今日。性命在汝諸人手裡。一任橫拖倒拽。為甚麼如此。大丈夫兒。須是當衆抉擇。莫背地裡。似水底按葫蘆相似。當衆引驗。莫便面赤。有么有么。出來抉擇看。如無。楊岐今日失利。便下座。時九峰勤。把住曰。今日喜得個同參。會曰。作么生是同參底事。曰九峰牽犁。楊岐拽耙。會曰。正恁么時。楊岐在前。九峰在前。勤擬議。會拓開曰。將謂同參。元來不是。慈明忌辰設齋。眾才集會。于真前。以兩手捏拳。安頭上。以坐具畫一畫。打一圓相。便燒香。退身三步。作女人拜。首座曰。休捏怪。會曰。首座作么生。曰和尚休捏怪。會曰。兔子涂赤奶。第二座近前。打一圓相。便燒香。亦退身三步。作女人拜。會近前作聽勢。座擬議。會打一掌曰。這漆桶也亂做。提刑楊畋山下過。會出接。畋乃問。和尚法嗣何人。曰慈明大師。曰見個甚麼道理。便法嗣他。曰共缽盂吃飯。曰與么則不見也。會捺膝曰。甚麼處是不見。畋大笑。會曰。須是提刑始得。又曰。請入院燒香。畋曰。卻待回來。會乃獻茶信。畋曰。這個卻不消得。有甚干爆爆底禪。希見示些子。會指茶信曰。這個尚自不要。豈況干爆爆底禪。畋擬議。會呈頌曰。示作王臣。佛祖罔措。為指迷源
【現代漢語翻譯】 現代漢語譯本： 么。會說：『湖南的長老。』又說：『還有要問話的人嗎？試著出來相見。楊岐（方會禪師的號）今天，性命就在你們諸位手裡，任憑你們橫拖倒拽。為什麼這樣說呢？大丈夫，必須當衆決斷選擇，不要在背後，像水底按葫蘆一樣。當衆引用驗證，不要臉紅。有嗎？有嗎？出來決斷選擇看看。如果沒有，楊岐今天就失敗了。』說完便要下座。 這時九峰勤（雲門宗僧人）把住他說：『今天高興得到一個同參（指禪宗里志同道合的參禪者）。』 會說：『怎麼是同參的事情？』 九峰說：『九峰牽犁，楊岐拽耙。』 會說：『正在這個時候，楊岐在前，還是九峰在前？』 勤想要思量，會拓開他說：『我以為是同參，原來不是。』 慈明（石霜楚圓禪師）忌辰設齋。眾僧剛剛吃完飯，在真（慈明禪師的畫像）前，用兩手捏拳，放在頭上，用坐具畫一畫，打一個圓相（佛教術語，指圓滿的形象），便燒香，退身三步，作女人拜。 首座（寺院中職位最高的僧人）說：『不要裝怪。』 會說：『首座你說什麼？』 首座說：『和尚不要裝怪。』 會說：『兔子涂赤奶（比喻不合理的事情）。』 第二座走上前，打一個圓相，便燒香，也退身三步，作女人拜。 會走上前作傾聽的樣子，第二座想要思量，會打一掌說：『這漆桶（罵人的話，指愚笨的人）也胡亂做。』 提刑（官名）楊畋從山下經過，會出門迎接。楊畋便問：『和尚的法嗣（指繼承佛法的人）是誰？』 會說：『是慈明大師。』 楊畋說：『你見到什麼道理，便繼承他的佛法？』 會說：『和他用一個缽吃飯。』 楊畋說：『這樣說，你什麼也沒見到。』 會拍著膝蓋說：『什麼地方是沒見到？』 楊畋大笑。 會說：『必須是提刑才能這樣。』又說：『請入院燒香。』 楊畋說：『等回來再說。』 會便獻上茶信（禮物）。楊畋說：『這個卻不需要。有什麼乾巴巴的禪，希望稍微指示一些。』 會指著茶信說：『這個尚且不要，何況乾巴巴的禪。』 楊畋想要思量，會呈上頌（佛教頌文）說：『示作王臣，佛祖罔措，為指迷源（為指示迷惑的根源）。』
【English Translation】 English version: 『What?』 Hui said, 『Elders of Hunan!』 Then he said, 『Is there anyone else who wants to ask questions? Try to come forward and meet me. Yangqi (Master Fanghui's title) today, his life is in your hands, let you drag and pull as you please. Why is that? A great man must make decisions in public, not secretly, like pressing a gourd under water. Quote and verify in public, don't blush. Is there? Is there? Come out and decide. If not, Yangqi will fail today.』 After saying that, he was about to step down from the seat. At this time, Jiufeng Qin (a monk of the Yunmen School) held him and said, 『Today I am happy to have a fellow practitioner (referring to a fellow Zen practitioner with the same aspirations).』 Hui said, 『What is the matter of being a fellow practitioner?』 Jiufeng said, 『Jiufeng pulls the plow, Yangqi pulls the rake.』 Hui said, 『At this very moment, is Yangqi in front, or Jiufeng in front?』 Qin wanted to think, Hui opened him up and said, 『I thought it was a fellow practitioner, but it turns out it's not.』 A vegetarian meal was set up on the anniversary of Ciming's (Zen Master Shishuang Chuyuan) death. As soon as the monks finished eating, in front of the Zhen (Ciming Zen Master's portrait), they made fists with both hands, placed them on their heads, drew a line with the sitting mat, made a round image (Buddhist term, referring to a complete image), then burned incense, stepped back three steps, and made a woman's bow. The head seat (the highest-ranking monk in the temple) said, 『Don't pretend to be strange.』 Hui said, 『What are you saying, head seat?』 The head seat said, 『Monk, don't pretend to be strange.』 Hui said, 『A rabbit paints red milk (a metaphor for unreasonable things).』 The second seat stepped forward, made a round image, then burned incense, also stepped back three steps, and made a woman's bow. Hui stepped forward and pretended to listen, the second seat wanted to think, Hui slapped him and said, 『This lacquer bucket (an abusive word, referring to a stupid person) is also doing things randomly.』 The judge Yang Tian passed by the foot of the mountain, and Hui went out to meet him. Yang Tian then asked, 『Who is the abbot's Dharma successor (referring to the person who inherits the Buddha's Dharma)?』 Hui said, 『It is Master Ciming.』 Yang Tian said, 『What principle did you see that you inherited his Dharma?』 Hui said, 『Eating with him in one bowl.』 Yang Tian said, 『In that case, you didn't see anything.』 Hui patted his knee and said, 『Where is it that I didn't see it?』 Yang Tian laughed loudly. Hui said, 『It must be a judge to be like this.』 He also said, 『Please come into the temple to burn incense.』 Yang Tian said, 『I'll wait until I come back.』 Hui then offered tea and a letter (gifts). Yang Tian said, 『This is not needed. What kind of dry Zen is there, I hope to show me a little.』 Hui pointed to the tea letter and said, 『This is not needed, let alone dry Zen.』 Yang Tian wanted to think, Hui presented a verse (Buddhist hymn) saying, 『Showing as a king and minister, the Buddhas and ancestors are at a loss, to point out the source of delusion (to indicate the root of delusion).』
。殺人無數。畋曰。和尚為甚麼。就身打劫。會曰。元來是我家裡人。畋大笑。會曰。山僧罪過○張方平。字安道。宋城人。慶曆中。為滁州守。游瑯玡抵藏院。偶見楞伽經。取視之。忽感悟前身事。入手恍然如獲舊物。讀至世間離生滅猶如虛空華。遂明己見。偈曰。一念在生滅。千機縛有無。神鋒輕舉處。透出走盤珠。暮年。以此經授蘇軾。輔錢三十萬。使印施流通。王安石。嘗問平曰。去孔子百年。而有孟軻。此後逮孔孟者為誰。何吾道之寥寥乎。平曰。有人。第恐過之耳。曰誰。曰南嶽讓。嵩山圭。馬祖石頭。丹霞無業。若此類。儒門淡薄。收拾不住。盡歸釋氏矣。安石深肯之。
(壬午)思廣禪師傳法承皓
承皓。眉州王氏子。出家遊方。參北塔思廣。發明心要。得遊戲自在三昧。嘗制赤犢鼻裈。書歷代祖師名字曰。惟有文殊普賢猶較些子。故叢林目為皓布裈。
(癸未)慧南禪師開法同安
慧南。受楚圓大法。癸未開法于同安。上堂。智海無性。因覺妄以成凡。覺妄元虛。即凡心而見佛。便爾休去。將謂同安無摺合。隨汝顛倒所欲。南斗七。北斗八○尹洙。字師魯。官起居舍人。得法於法眼禪師。臨終日。先以手書別范仲淹。適朱從事炎至。洙謂炎曰。吾素學佛于禪師法眼者。乃
【現代漢語翻譯】 現代漢語譯本 殺人無數。畋（姓名，不詳）曰：『和尚為什麼，就地打劫？』會（姓名，不詳）曰：『原來是我家裡人。』畋大笑。會曰：『山僧罪過。』○張方平，字安道，宋城（今河南商丘）人。慶曆（1041-1048）年間，擔任滁州（今安徽滁州）太守。遊覽瑯琊山，到達藏院，偶然看到《楞伽經》，拿來閱讀。忽然感悟到前世的事情，入手時恍然如獲舊物。讀到『世間離生滅猶如虛空華』，於是明白了己見。偈語說：『一念在生滅，千機縛有無。神鋒輕舉處，透出走盤珠。』暮年，用這部經書傳授給蘇軾，資助錢三十萬，讓他印刷施捨流通。王安石曾經問張方平說：『距離孔子百年，而有孟軻（孟子），此後能趕得上孔孟的人是誰呢？為什麼我的道如此寥寥無幾呢？』張方平說：『有人，只是恐怕超過他們罷了。』王安石問：『是誰？』張方平說：『南嶽讓（懷讓禪師），嵩山圭（藥山惟儼），馬祖（道一禪師）石頭（希遷禪師），丹霞無業（無業禪師），像這些人。儒門淡薄，收拾不住，都歸於釋氏了。』王安石深以為然。 （壬午年）思廣禪師傳法給承皓 承皓，眉州（今四川眉山）王氏之子，出家遊方，參訪北塔思廣禪師，發明心要，得到遊戲自在三昧（一種禪定境界）。曾經制作赤犢鼻裈（一種短褲），在上面書寫歷代祖師的名字，說：『只有文殊（文殊菩薩）普賢（普賢菩薩）還稍微強一些。』所以叢林中稱他為皓布裈。 （癸未年）慧南禪師在同安開法 慧南，接受楚圓（楚圓禪師）大法，癸未年（不詳）在同安（今福建廈門同安區）開法。上堂說法：『智海無性，因為覺悟虛妄而成為凡夫，覺悟虛妄原本是虛無的，就在凡心中見到佛。』就這樣停止了嗎？將要說同安沒有摺合（沒有迴旋的餘地）嗎？隨你顛倒所欲。南斗七，北斗八。○尹洙，字師魯，官至起居舍人，得法於法眼禪師。臨終時，先用手書告別范仲淹。恰好朱從事炎到來，尹洙對朱炎說：『我平素向法眼禪師學習佛法，乃是……』
【English Translation】 English version Killed countless people. Tian (name unknown) said, 'Why does the monk rob people on the spot?' Hui (name unknown) said, 'It turns out you are one of my family.' Tian laughed loudly. Hui said, 'This mountain monk is guilty.' ○ Zhang Fangping, styled Andao, was a native of Songcheng (present-day Shangqiu, Henan). During the Qingli period (1041-1048), he served as the prefect of Chuzhou (present-day Chuzhou, Anhui). He visited Langya Mountain and arrived at the Zang Monastery, where he happened to see the Laṅkāvatāra Sūtra. He took it and read it. Suddenly, he felt enlightened about his past life, and when he held it in his hands, it was as if he had found an old object. Reading to 'The arising and ceasing in the world is like flowers in the sky,' he then understood his own view. A verse says: 'A single thought is in arising and ceasing, a thousand machines bind existence and non-existence. Where the divine blade is lightly raised, it pierces through the rolling pearl.' In his later years, he used this sutra to teach Su Shi, providing him with 300,000 coins to have it printed and distributed. Wang Anshi once asked Zhang Fangping, 'A hundred years after Confucius, there was Mencius. Who after this can catch up with Confucius and Mencius? Why is my path so desolate?' Zhang Fangping said, 'There are people, but I fear they surpass them.' Wang Anshi asked, 'Who are they?' Zhang Fangping said, 'Nanyue Rang (Huairang Chan Master), Songshan Gui (Yaoshan Weiyan), Mazu (Dao-yi Chan Master), Stone (Xiqian Chan Master), Danxia Wuye (Wuye Chan Master), people like these. The Confucian school is weak and cannot hold them, and they all return to the Shakya clan.' Wang Anshi deeply agreed. In the year Renwu, Chan Master Sigguang transmitted the Dharma to Chenghao. Chenghao, son of the Wang family of Meizhou (present-day Meishan, Sichuan), left home to travel and visited Beita Sigguang Chan Master, discovering the essentials of the mind and attaining the Samadhi (a state of meditative consciousness) of playful freedom. He once made a pair of red du bi kun (a type of short pants) and wrote the names of successive patriarchs on them, saying, 'Only Mañjuśrī (Mañjuśrī Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) are slightly better.' Therefore, the monastic community called him Hao Bukun. In the year Guiwei, Chan Master Huinan opened the Dharma at Tong'an. Huinan, having received the great Dharma of Chuyuan (Chuyuan Chan Master), opened the Dharma at Tong'an (present-day Tong'an District, Xiamen, Fujian) in the year Guiwei (year unknown). In his Dharma talk, he said, 'The wisdom sea is without nature, because of the delusion of awakening, one becomes a mortal. The delusion of awakening is originally empty, and in the mortal mind, one sees the Buddha.' Should it stop there? Is it going to say that Tong'an has no folding (no room for maneuver)? Follow your inverted desires. The Southern Dipper seven, the Northern Dipper eight. ○ Yin Zhu, styled Shiru, held the official position of Drafting Official, and obtained the Dharma from Chan Master Fayan. On the day of his death, he first wrote a farewell letter to Fan Zhongyan. Just as Zhu Congshi Yan arrived, Yin Zhu said to Zhu Yan, 'I have always studied Buddhism with Chan Master Fayan, and it is...'
今資此也。及仲淹馳至。慟哭之。洙張目曰。已與公別。何用復來。且死生常理。希文豈不曉乎。言訖端坐而逝。
(乙酉)薦福承古禪師入寂
承古。住薦福。乙酉冬十一月。辭眾偈曰。天地本同根。鳥飛空有跡。雪伴老僧行。須彌撼金錫。乙酉冬至日。靈光一點赤。珍重會中人。般若波羅蜜。偈畢而逝。
(丙戌)方會禪師開法雲蓋
方會。住楊岐。慶曆六年。遷云蓋。室中問僧。栗棘蓬。你作么生吞。金剛圈。你作么生透。一日訪比部孫居士。值視斷次。孫曰。某為王事所牽。何繇免離。會指曰。委悉得么。曰望師點破。會曰。此是比部弘願深廣。利濟群生。曰未審如何。會示偈曰。應現宰官身。廣弘悲願深。為人重指處。棒下血淋淋。孫有省。遂嗣會○守端。衡陽葛氏子。幼工翰墨。不喜處俗。出家剃染。年二十餘。游湘中。時方會遷居云蓋。一見端便心奇之。每與語必終夕。一日會忽問曰。上人落髮師為誰。曰茶陵郁和尚。曰吾聞其過溪遭攧有省。作偈甚奇。能記之否。端即誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。會大笑起去。端愕視左右。通夕不𥧌。明日求入室。諮詢其事。時方歲旦。會曰。汝見昨日作野狐者乎。曰見。曰汝一籌不及渠。端又大駭
【現代漢語翻譯】 現代漢語譯本 現在用這些錢來幫助他。范仲淹（范仲淹，989-1052）快馬趕到，痛哭流涕。石介（石介，1005-1045）睜開眼睛說：『我已經和他告別了，為什麼還要來？況且生死是常理，范希文（范仲淹的字）難道不明白嗎？』說完就端坐去世了。
（乙酉年）薦福承古禪師圓寂（1045年）
承古禪師，住在薦福寺。乙酉年（1045年）冬十一月，向大眾告別時說偈語：『天地本來同根生，鳥兒飛過天空只留下痕跡。雪花伴隨老僧行走，須彌山（佛教中的山名）搖撼著金錫（錫杖）。乙酉年（1045年）冬至日，靈光一點紅。珍重各位同修，般若波羅蜜（到達智慧彼岸的方法）。』說完偈語就去世了。
（丙戌年）方會禪師在云蓋山開法（1046年）
方會禪師，住在楊岐山。慶曆六年（1046年）遷到云蓋山。在禪房裡問僧人：『栗棘蓬（一種帶刺的植物），你如何吞下？金剛圈（比喻難以突破的障礙），你如何穿透？』有一天，他拜訪比部孫居士。正趕上孫居士在處理公務。孫居士說：『我被公務纏身，如何才能解脫？』方會禪師指著他說：『完全明白了么？』孫居士說：『希望禪師點破。』方會禪師說：『這是比部您的弘願深廣，利益救濟眾生。』孫居士問：『不知如何是好？』方會禪師作偈語開示說：『應化顯現宰官身，廣弘悲願心意深。為人重新指點處，棒下血淋淋。』孫居士有所領悟，於是師從方會禪師。守端禪師，衡陽葛氏之子，從小擅長書法繪畫，不喜歡世俗生活，出家剃度。二十多歲時，遊歷湘中。當時方會禪師遷居云蓋山，一見到守端禪師就覺得他非常奇特，每次和他談話必定到深夜。有一天，方會禪師忽然問道：『上人您落髮剃度的師父是誰？』守端禪師回答說：『是茶陵郁和尚。』方會禪師說：『我聽說他過溪時被絆倒而有所領悟，作的偈語非常奇特，您能記得嗎？』守端禪師立刻背誦說：『我有一顆明珠，長久被塵勞所禁錮。今天塵埃散盡光明生，照破山河萬朵。』方會禪師大笑而去。守端禪師驚愕地看著左右，整夜沒有睡覺。第二天請求進入方丈室，請教這件事。當時正值新年元旦，方會禪師說：『你見到昨天那隻作野狐精的人了嗎？』守端禪師說：『見到了。』方會禪師說：『你比他差遠了。』守端禪師更加驚駭。
【English Translation】 English version Now use this money to help him. When Zhongyan (Fan Zhongyan, 989-1052) rushed to the scene, he wept bitterly. Zhu (Shi Jie, 1005-1045) opened his eyes and said, 'I have already bid farewell to him, why come again? Moreover, life and death are common occurrences, doesn't Xiwen (Fan Zhongyan's courtesy name) understand this?' After saying this, he passed away while sitting upright.
(Yiyou Year) Zen Master Cheng Gu of Jianfu Temple passed away (1045)
Cheng Gu, resided at Jianfu Temple. In the eleventh month of the winter of Yiyou Year (1045), he bid farewell to the assembly with a verse: 'Heaven and earth originally share the same root, birds fly through the sky leaving only traces. Snow accompanies the old monk's walk, Mount Sumeru (name of a mountain in Buddhism) shakes the golden staff. On the winter solstice of Yiyou Year (1045), a point of spiritual light is red. Cherish everyone in the assembly, Prajna Paramita (the way to reach the other shore of wisdom).' After reciting the verse, he passed away.
(Bingxu Year) Zen Master Fang Hui began teaching at Yun Gai Mountain (1046)
Fang Hui, resided at Yangqi Mountain. In the sixth year of Qingli (1046), he moved to Yun Gai Mountain. In the abbot's room, he asked the monks: 'A chestnut hedgehog (a thorny plant), how do you swallow it? A vajra circle (a metaphor for an obstacle that is difficult to break through), how do you penetrate it?' One day, he visited Layman Sun, a member of the Ministry of Revenue. He happened to be dealing with official matters. Layman Sun said, 'I am entangled in official duties, how can I be freed?' Fang Hui pointed at him and said, 'Do you fully understand?' Layman Sun said, 'I hope the master can enlighten me.' Fang Hui said, 'This is your, Layman Sun's, profound and vast vow to benefit and save all beings.' Layman Sun asked, 'I don't know what to do?' Fang Hui composed a verse to instruct him: 'Manifesting the body of an official, broadly promoting the deep vow of compassion. Pointing out the place for people again, blood drips under the staff.' Layman Sun had some understanding and then followed Fang Hui as his teacher. Shou Duan, a native of the Ge family in Hengyang, was skilled in calligraphy and painting from a young age and did not like secular life. He became a monk and shaved his head. In his twenties, he traveled in Xiangzhong. At that time, Fang Hui moved to Yun Gai Mountain. As soon as he saw Shou Duan, he felt that he was very special. Every time he talked to him, it would definitely last until late at night. One day, Fang Hui suddenly asked, 'Who is the master who tonsured you, Venerable?' Shou Duan replied, 'It is the Venerable Chaling Yu.' Fang Hui said, 'I heard that he stumbled while crossing a stream and had some understanding, and the verse he composed was very peculiar. Can you remember it?' Shou Duan immediately recited, 'I have a bright pearl, long imprisoned by worldly dust. Today the dust is gone and the light is born, illuminating thousands of mountains and rivers.' Fang Hui laughed loudly and left. Shou Duan looked around in astonishment and did not sleep all night. The next day, he requested to enter the abbot's room to ask about this matter. At that time, it was New Year's Day, Fang Hui said, 'Did you see the one who acted as a wild fox spirit yesterday?' Shou Duan said, 'I saw him.' Fang Hui said, 'You are far behind him.' Shou Duan was even more shocked.
曰。意旨如何。曰渠愛人笑。汝怕人笑。端因大悟于言下。巾侍久之○衡州茶陵郁山主。本州人。自少落髮。惟以供應為事。院居禪剎往來之沖。每有化主至。郁必供養之。一日因楊岐化主至。郁問禪宗之旨。化主為舉。和尚每問衲子。僧問法燈。百尺竿頭。如何進步。燈曰惡。郁從此參究。未嘗離念。偶一日赴外請。騎蹇驢過溪橋。驢踏橋穿陷足。郁墜驢。不覺口中曰惡。忽然契悟。有頌云云。走謁方會。會即印可。端后出世九江。承天贊郁像曰。水月以喻兮。古來已多。我今不然兮。所陳伊何。百尺竿頭曾進步。溪橋一踏沒山河。顧不遊方兮。何游之有。玄沙保壽兮。師其與偶。應峰之東兮。洙川之口。三十三秋兮。大師子吼。舒兮卷兮已而矣。依前空瀉洙川水。九江相去幾千里。父有重牙子無齒。謾勞提耳一爐香。微塵旋逐松風起。
(丁亥)義懷禪師傳法法秀
法秀。秦州辛氏子。母夢老僧托宿而娠。先是麥積山老僧。日誦法華。與應干寺魯和尚善。嘗欲從魯遊方。魯老之。乃謂魯曰。他日當尋我竹鋪坡前鐵疆嶺下。俄有兒生其所。魯聞往視之。兒為一笑。三藏愿從魯歸。遂承魯姓。十九為大僧。講大經。聲著京洛。倚圭峰鈔。以詮量眾義。然恨圭峰學禪。乃罷講。南遊至無為軍鐵佛。謁義懷。
懷貌寒危坐。涕垂沾衣。秀初易之。懷收涕問。座主講何經。曰華嚴。曰華嚴以何為宗。曰法界為宗。曰法界以何為宗。曰以心為宗。曰心以何為宗。秀不能對。懷曰。毫𨤲有差。天地懸隔。汝當自看。必有發明。秀乃悚然敬服。愿留受法。后聞僧舉白兆參報慈。問情未生時如何。慈曰隔。乃大悟○道隆。少時師事石門徹。親受洞山旨訣。后謁元璉。璉方剃髮。使隆擎凳子來。璉曰。道者我有凳子詩。聽取。詩曰。放下便安穩。隆于言下大悟。乃嗣璉。游京師。客景德寺。日縱觀都市。歸嘗二鼓。一夕還不得入。臥寺門下。仁宗夢至寺門。見龍蟠于地驚覺。中夜遣中使物色。得隆夜臥狀。大喜。因召對問宗旨。上大悅。館于大相國寺。以偈句相酬唱。絡繹于道。或留宿禁中。禮遇特厚。
(己丑)惟正禪師入寂(凈土素法嗣法眼第四世)
惟正。華亭黃氏子。幼從錢塘本如𨽻業。郡人慾啟帑。以度牒施正。嘆曰。古之度人。以清機密旨。今反是。去古遠矣。吾墮三寶數。當有其時。遂跪謝不受。如問故。正曰。彼非知我者。特以師之言。施百千於一童子。保其終身。能施物。不責報乎。如來世尊。大愿度生。則有慈蔭。今妙法蓮華經是也。當折節誦持。恩並歸一。于義為安。如益奇之。年十八為大僧。獨
【現代漢語翻譯】 現代漢語譯本 懷貌寒冷而危懼地端坐著，眼淚滴落沾濕了衣裳。秀初安慰他，懷收住眼淚問道：『座主講的是什麼經？』回答說：『《華嚴經》。』又問：『《華嚴經》以什麼為宗旨？』回答說：『以法界為宗旨。』再問：『法界以什麼為宗旨？』回答說：『以心為宗旨。』再問：『心以什麼為宗旨？』秀不能回答。懷說：『稍微有一點點差錯，就如同天地般遙遠隔絕。你應該自己好好參看，必定會有所領悟。』秀於是感到恐懼而敬佩，願意留下接受佛法。後來聽說僧人舉白兆參拜報慈，問『情念尚未產生的時候是什麼樣的？』報慈回答說『隔』，於是（秀）大徹大悟。 道隆，年少時師從石門徹，親自接受洞山（Dongshan）的旨訣。後來拜見元璉（Yuan Lian），元璉正在剃髮，讓道隆拿著凳子過來。元璉說：『道者，我有一首凳子的詩，你聽著。』詩說：『放下便安穩。』道隆在言語之下大悟，於是繼承了元璉的衣缽。遊歷京師，住在景德寺（Jingde Temple），每天縱情觀賞都市風光，回來常常是二更時分。一天晚上回來不得入寺，就睡在寺門下。仁宗（Renzong）皇帝夢見到了寺門，看見一條龍盤踞在地上，驚醒。半夜派遣中使去尋找，找到了道隆夜臥的情形，非常高興。於是召見詢問佛法宗旨，皇帝非常喜悅，安置在相國寺（Xiangguo Temple），用偈句互相酬唱，絡繹不絕。有時留在皇宮中住宿，禮遇非常優厚。 （己丑年(1049)）惟正禪師圓寂（凈土素法嗣法眼宗第四世） 惟正，華亭（Huating）黃氏之子，年幼時跟隨錢塘（Qiantang）本如學習。郡里的人想要開啟府庫，用度牒施捨給惟正。惟正嘆息道：『古代度人，是用清凈的機鋒和秘密的旨意，現在卻反過來了，離古代太遠了。我進入三寶之數，應當有其時。』於是跪謝不受。本如問他原因，惟正說：『他們不是瞭解我的人，只是因為師父您的一句話，施捨百千錢給一個童子，保他終身，能施捨財物，難道不求回報嗎？如來世尊，大愿度化眾生，才會有慈悲的庇廕，現在《妙法蓮華經》就是這樣。應當約束自己誦讀受持，恩德全部歸於佛法，在道義上才是安穩的。』本如認為他很奇特。十八歲成為大僧，獨自修行。
【English Translation】 English version Huai sat in a cold and precarious manner, tears dripping and wetting his clothes. Xiu initially comforted him, and Huai stopped crying and asked, 'What sutra does the master lecture on?' He replied, 'The Avatamsaka Sutra (Huayan Jing).' He asked, 'What is the principle of the Avatamsaka Sutra?' He replied, 'The Dharmadhatu (法界) is the principle.' He asked, 'What is the principle of the Dharmadhatu?' He replied, 'The mind is the principle.' He asked, 'What is the principle of the mind?' Xiu could not answer. Huai said, 'A slight difference is as vast as the distance between heaven and earth. You should examine yourself carefully, and you will surely have an enlightenment.' Xiu was then filled with awe and respect, and wished to stay and receive the Dharma. Later, he heard a monk mention Baizhao (白兆) visiting Bao Ci (報慈), asking, 'What is it like when emotions have not yet arisen?' Bao Ci replied, 'Separated.' Thereupon, (Xiu) had a great enlightenment. Dao Long, in his youth, studied under Shi Men Che (石門徹), personally receiving the essential teachings of Dongshan (洞山). Later, he visited Yuan Lian (元璉). Yuan Lian was shaving his head and asked Dao Long to bring a stool. Yuan Lian said, 'Daoist, I have a poem about the stool, listen to it.' The poem said, 'Put it down and you will be at peace.' Dao Long had a great enlightenment upon hearing these words, and thus succeeded Yuan Lian. He traveled to the capital city, staying at Jingde Temple (景德寺). He indulged in viewing the city scenery every day, returning often at the second watch of the night. One night, he could not enter the temple and slept under the temple gate. Emperor Renzong (仁宗) dreamed that he arrived at the temple gate and saw a dragon coiled on the ground, waking up in fright. In the middle of the night, he sent an envoy to search for him, finding Dao Long sleeping at night. He was very pleased. Thereupon, he summoned him to inquire about the principles of Buddhism. The emperor was very delighted, and housed him in Xiangguo Temple (相國寺), exchanging verses with him in endless succession. Sometimes he stayed overnight in the palace, receiving exceptionally generous treatment. In the year Ji Chou (1049), Chan Master Wei Zheng (惟正) passed away (the fourth generation of the Fayanzong (法眼宗) lineage, a successor of the Pure Land practitioner Su). Wei Zheng was the son of the Huang family of Huating (華亭). In his youth, he studied with Ben Ru (本如) of Qiantang (錢塘). People in the district wanted to open the treasury and bestow a monastic certificate (度牒) upon Wei Zheng. Wei Zheng sighed, 'In ancient times, people were ordained through pure insight and secret teachings, but now it is the opposite, far removed from ancient times. My entry into the Three Jewels should have its time.' Thereupon, he knelt down and declined. Ben Ru asked him the reason, and Wei Zheng said, 'They are not people who understand me, but merely because of your words, Master, they bestow hundreds of thousands of coins upon a child, ensuring his livelihood for life. If they can bestow material things, do they not expect a return? The Tathagata World-Honored One has a great vow to liberate beings, and thus there is compassionate protection. Now, the Wonderful Dharma Lotus Sutra (妙法蓮華經) is like this. One should restrain oneself to recite and uphold it, and all merit should be attributed to the Dharma, which is safe in righteousness.' Ben Ru considered him extraordinary. At the age of eighteen, he became a great monk, practicing alone.
擁毳袍且弊。復有愿。輪歲時用度。俾繼院務。正復謝曰。聞托缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在筋力為禮。非從事屋廬之秋也。遂遊方。受心法于惟素。素董功臣山凈土院。正輔相之。久而繼席。內翰葉清臣。迎正論道。一日語正曰。明日有客集。愿師來灑以甘露。正諾之。明日遣邀。正以一偈授曰。昨日曾將今日期。出門倚杖又思維。為僧只合居巖谷。國土筵中甚不宜。竟不往。嘗跨一黃犢出入。軍持巾缽。悉掛角上。故俗呼為正黃牛。侍郎蔣堂。出守杭州。與正為方外交。正每往謁。至郡庭下犢。談笑終日而去。正律身精嚴。冬不擁爐。以蘆花作毬。納足其中。客至共之。夏秋好玩月。吟笑達旦。率以為常。或問。師以禪師名。乃不談禪何也。曰徒費言語。吾懶寧假曲折。但日夜煩萬象。為敷演耳。言語有間。而此法無盡。所謂造物無盡藏也。皇祐元年孟夏日。語眾曰。夫動以對靜。未始有極。吾一動。歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝。汴京自周朝毀寺。宋太祖建隆間。復興兩街。止是義學而已。士大夫聰明超軼者。皆厭聞名相。而達磨一宗。尚未大行。翰林楊億晁迥。首發明之。皇祐元年。內侍李𠃔寧。奏施汴宅一區創興禪席。帝賜額曰。十方
凈因禪院○居訥。字中敏。梓州蹇氏子。生而英特。讀書過目成誦。得度受具。后以講學冠兩川。會有禪者。自南方還。稱祖道被天下。馬大師。什邡人。應般若多羅讖。蜀之豪俊。以經論聞者。如亮公。而亮棄徒。隱西山。如鑒公。而鑒焚疏鈔。稱滴水莫敵巨海。訥憮然良久曰。汝知其說乎。曰我不能知也。子欲知之。何惜一往。訥於是出蜀。放浪荊楚。屢閱寒暑。迄無所得。后參延慶榮。始契悟。榮嗣智門祚。為雲門宗。訥既受法。出世廬山歸宗。遷圓通。仁宗聞其名。皇祐初。詔住十方凈因禪院。訥稱目疾。不能奉詔。有旨令舉自代。訥舉懷璉住持。璉字器之。漳州陳氏子。誕生之夕。夢僧伽降室。因小字泗州。長為沙門。篤志禪學。𥨊食無廢。一日洗面。潑水于地。微有省發。即慕參尋。往謁石門懷澄。投機印可。留十餘年。嘗燕坐室中。見金蛇從地而出。須臾隱去。游圓通。訥命掌記○夏竦。字子喬。德安人。皇祐中。參知政事。自契機谷隱。日與老衲游。偶上藍溥至。竦問。百骸潰散時。那個是長老自家的。溥曰。前月二十離蘄陽。竦休去。溥卻問。百骸潰散時。那個是相公自家底。竦便喝。溥曰。喝則不無。畢竟那個是相公自家的。竦對以偈曰。休認風前第一機。太虛何處著思維。山僧若要通訊息。萬
里無雲月上時。溥曰。也是弄精魂。
○楊岐方會禪師入寂(石霜圓法嗣臨濟第八世)
皇祐元年。方會示寂。塔于云蓋。以臨濟正脈。付守端。仁勇。四明竺氏子。幼為大僧。通天臺教。更衣謁重顯。顯意其可任大法。誚之曰。央庠座主。勇憤誹下山。望雪竇拜曰。我此生行腳參禪。道不過雪竇。誓不歸鄉。即往泐潭。逾紀疑情未泮。聞方會移云蓋。能鈐鍵學者。直造其室。一語未及。頓明心印。會示寂。從同參守端游。研極玄奧。后出世。兩住保寧。
(壬寅)懷璉禪師開法凈因
懷璉。至京。仁宗召對化成殿。問佛法大意。奏對稱旨。賜號大覺。齋畢傳宣效南方禪林儀範。開堂演法○贊元。侍楚圓于石霜日久。圓歿。葬骨石。元種植八年。出世住蔣山。丞相王安石。時丁母憂。讀經山中。與元游如昆弟。問祖師意旨。元不答。石益扣之。元曰。公有般若之障三。有近道之資一。更一兩生來。或得純熟。石曰。愿聞其說。元曰。公受氣剛大。世緣深。以剛大氣。遭深世緣。必以身任天下之重。懷經濟之志。用舍不能。必則心未平。以未平之心。持經世之志。何時能一念萬年哉。又多怒而學問尚理。于道為所知愚。此其三也。特視名利如脫髮。甘淡薄如頭陀。此為近道。且當以教乘。滋茂
【現代漢語翻譯】 現代漢語譯本 『里無雲月上時。』溥說：『這也是弄精魂。』
○楊岐方會禪師圓寂（石霜圓的法嗣，臨濟宗第八世）
皇祐元年（1049年），方會示寂，塔葬于云蓋山。將臨濟宗的正脈傳給守端、仁勇。守端，四明竺氏之子，年幼時為僧，精通天臺宗的教義。后改換僧衣拜見重顯禪師。重顯認為他可以擔當大法，戲謔他說：『你這個太學的座主。』仁勇憤恨不平，下山後，遙望雪竇山叩拜說：『我此生行腳參禪，道業不會超過雪竇。』發誓不回故鄉。隨即前往泐潭，十多年疑惑未解。聽說方會移居云蓋山，能善於引導學者，便直接前往他的住所。一句話還沒說完，頓時明白了心印。方會圓寂后，跟隨同參守端遊學，深入研究玄奧。後來出世弘法，先後住在保寧寺。
（壬寅年）懷璉禪師在凈因寺開法
懷璉到達京城，仁宗在化成殿召見，詢問佛法大意。懷璉的奏對符合皇帝的心意，被賜號『大覺』。齋飯完畢后，傳旨效仿南方禪林的儀範，開堂演法。○贊元，在石霜楚圓處侍奉很久。楚圓圓寂后，贊元安葬了他的骨灰，並守墓八年。後來出世住在蔣山。丞相王安石，當時正為母親守喪，在山中讀書，與贊元交遊如同兄弟。王安石詢問祖師的意旨，贊元不回答。王安石更加懇切地請教，贊元說：『您有三種般若的障礙，有一種接近道的資質。再過一兩世，或許能夠純熟。』王安石說：『希望聽聽您的說法。』贊元說：『您稟性剛強，世俗的緣分很深。以剛強的稟性，遭遇深厚的世俗緣分，必定要以自身承擔天下的重任，懷有經世濟民的志向，用與不用都不能隨心所欲，必定是內心不得平靜。以不得平靜的內心，懷有經世濟民的志向，何時才能一念萬年呢？又多怒而且學問崇尚理智，對於道來說是自以為是的愚蠢，這是三種障礙。』『特別看輕名利如同脫落的頭髮，甘於淡泊如同頭陀，這是接近道的資質。暫且應當用教法來滋養茂盛。』
【English Translation】 English version 『When there are no clouds, the moon rises.』 Pu said, 『This is also playing with the spirit.』
○ Chan Master Yangqi Fanghui passed away (Successor of Shishuang Yuan, 8th generation of the Linji School)
In the first year of the Huangyou era (1049 AD), Fanghui passed away and was buried in a pagoda on Yun Gai Mountain. He passed the orthodox lineage of the Linji School to Shouduan and Renyong. Shouduan was a native of the Zhu clan of Siming. He became a monk at a young age and was well-versed in the teachings of the Tiantai School. Later, he changed his robes and visited Chan Master Chongxian. Chongxian thought he could take on the great Dharma and jokingly said, 『You are a lecturer of the Imperial Academy.』 Renyong was indignant and went down the mountain. He bowed towards Snow Mountain and said, 『In this life, I will travel and practice Chan, and my path will not surpass Snow Mountain.』 He vowed not to return to his hometown. He then went to Letan, where his doubts remained unresolved for more than a decade. Hearing that Fanghui had moved to Yun Gai Mountain and was good at guiding scholars, he went directly to his residence. Before he could say a word, he suddenly understood the mind-seal. After Fanghui passed away, he followed his fellow practitioner Shouduan to study and delve into the profound mysteries. Later, he emerged to propagate the Dharma, residing in Baoning Temple twice.
(Year Renyin) Chan Master Huailian opened the Dharma at Jingyin Temple
Huailian arrived in the capital, and Emperor Renzong summoned him to the Huacheng Hall to inquire about the essence of the Buddha-dharma. Huailian's response pleased the emperor, and he was granted the title 『Great Enlightenment』. After the vegetarian meal, an edict was issued to emulate the practices of the Southern Chan monasteries and open a Dharma assembly. ○ Zan Yuan served Chu Yuan of Shishuang for a long time. After Chu Yuan passed away, Zan Yuan buried his ashes and guarded the tomb for eight years. Later, he emerged to reside at Jiangshan Mountain. Prime Minister Wang Anshi, who was in mourning for his mother at the time, was reading scriptures in the mountains and associated with Zan Yuan like brothers. Wang Anshi asked about the meaning of the Patriarch, but Zan Yuan did not answer. Wang Anshi asked even more earnestly, and Zan Yuan said, 『You have three obstacles to prajna and one quality close to the Dao. In another one or two lifetimes, you may become proficient.』 Wang Anshi said, 『I would like to hear your explanation.』 Zan Yuan said, 『You have a strong nature and deep worldly connections. With a strong nature and deep worldly connections, you will surely bear the heavy responsibility of the world and have the ambition to manage the world and benefit the people. You cannot use or abandon things as you wish, and your heart must be uneasy. With an uneasy heart and the ambition to manage the world and benefit the people, when can you have one thought for ten thousand years? You are also prone to anger and your learning emphasizes reason, which is self-righteous foolishness in relation to the Dao. These are the three obstacles.』 『You especially regard fame and fortune as falling hair, and you are content with simplicity like a dhuta, which is a quality close to the Dao. For the time being, you should use the teachings to nourish and flourish.』
之可也。石再拜受教○了元。字覺老。饒州林氏子。生時祥光燭天。二歲能誦論語諸家詩。五歲誦三千首。閭里稱曰神童。長讀楞嚴經愛之。盡捐舊學。白父母求出家。遂剃染受具。游廬山。謁善暹。暹大稱賞。又謁居訥。訥驚其翰墨曰。骨格已似雪竇。後來之俊也。遂命掌記○常總。劍州施氏子。母夢男子。頎然色知金。握白芙蓉三柄授之。但一柄得。余委地。覺而娠。后誕三子。伯仲皆不育。總其季也。出家受具。初依智材。既聞慧南之風。遂辭材至歸宗。委心事焉○道隆。舉懷璉自代。愿歸廬山養痾。䟽奏不許。有旨。于護國寺北。建精舍以居。號華嚴禪院。
(辛卯)慧南禪師得遊戲三昧
慧南。住歸宗。寺火一夕而燼。大眾嘩動山谷。南安坐如平時。僧洪準。欲掖而走。南叱之。準曰。和尚縱厭世間。慈明法道。何所賴耶。因徐整衣起。火已及坐榻矣。入獄。郡吏發其私忿。考掠百至。絕口不言。惟不食而已。兩月后得釋。鬚髮不剪。皮骨僅存。可真迎于中塗。見之泣下曰。師兄何至是也。南叱曰。這俗漢。真不覺下拜。他日謂門弟子曰。我在獄。證法華經菩薩遊戲三昧。經曰。菩薩遊戲神通。凈佛國土。心不好樂。呵小乘也。以其不能成就眾生耳。弟子請聞其說。南曰。凡獄吏之治有罪者。
【現代漢語翻譯】 現代漢語譯本：可以。石再次拜謝接受教誨。了元（1078-1134），字覺老，饒州林氏之子。出生時祥光照亮天空。兩歲能背誦《論語》和諸家詩。五歲能背誦三千首詩，鄉里稱他為神童。長大後讀《楞嚴經》非常喜愛，完全放棄了以前所學的知識，告訴父母請求出家，於是剃度受戒。遊歷廬山，拜見善暹，善暹非常讚賞他。又拜見居訥，居訥驚歎他的書法說：『骨骼已經像雪竇了，是後來的俊才啊！』於是命他掌管文書記錄。 常總，劍州施氏之子。他的母親夢見一個男子，身材高大，臉色像金子一樣，拿著三柄白芙蓉花授予她，但只得到一柄，其餘的掉在地上。醒來后就懷孕了，後來生了三個兒子，老大和老二都夭折了，常總是最小的兒子。出家受戒后，最初依止智材，後來聽說慧南的聲望，於是辭別智材前往歸宗寺，全心全意地侍奉他。 道隆，舉薦懷璉代替自己，希望回廬山休養疾病，上疏請求沒有被批準。皇帝下旨，在護國寺北面建造精舍讓他居住，名為華嚴禪院。
（辛卯年（1111））慧南禪師證得遊戲三昧（菩薩境界）
慧南，住在歸宗寺。寺廟在一夜之間被火燒燬，大眾喧譁騷動，響徹山谷。慧南安穩地坐在那裡像平時一樣。僧人洪準想要攙扶他逃走，慧南呵斥他。洪準說：『和尚即使厭棄世間，慈明（慧南的老師）的法脈，依靠誰來傳承呢？』於是慢慢地整理好衣服站起來，火已經燒到坐榻了。入獄后，郡里的官吏因為私人的怨恨，拷打審問多次，慧南始終一言不發，只是不吃飯而已。兩個月后被釋放，頭髮和鬍鬚都沒有剪，瘦得只剩下皮包骨頭。可真在半路迎接他，見到他哭著說：『師兄怎麼會到這種地步啊！』慧南呵斥道：『這個俗人！』可真慚愧地跪拜。後來慧南對門下弟子說：『我在監獄裡，證得了《法華經》菩薩遊戲三昧。經書上說：菩薩遊戲神通，清凈佛國土，心中不喜好小乘，是呵斥小乘不能成就眾生。』弟子們請求聽他說說其中的道理。慧南說：『凡是獄吏懲治罪犯，'
【English Translation】 English version: 'It is acceptable.' Shi bowed again and accepted the teaching. Liaoyuan (1078-1134), styled Jue Lao, was the son of the Lin family of Raozhou. At birth, auspicious light illuminated the sky. At the age of two, he could recite the Analects and poems of various masters. At the age of five, he could recite three thousand poems, and the villagers called him a child prodigy. When he grew up, he loved reading the Surangama Sutra, completely abandoning his previous studies. He told his parents that he wanted to become a monk, and so he shaved his head and received the precepts. He traveled to Mount Lu and visited Shan Qian, who greatly praised him. He also visited Ju Ne, who was amazed by his calligraphy, saying, 'His style is already like that of Xuedou; he is a talented person of the future!' So he ordered him to be in charge of records. Changzong was the son of the Shi family of Jianzhou. His mother dreamed of a man, tall and with a golden complexion, holding three white lotus flowers and giving them to her, but she only received one, and the rest fell to the ground. She awoke and became pregnant, later giving birth to three sons. The eldest two died young, and Changzong was the youngest. After becoming a monk and receiving the precepts, he initially relied on Zicai. Later, hearing of Huinan's reputation, he bid farewell to Zicai and went to Guizong Temple, wholeheartedly serving him. Daolong recommended Huailian to replace him, hoping to return to Mount Lu to recuperate from his illness. His request was not approved. The emperor ordered that a hermitage be built for him north of Huguo Temple, named Huayan Zen Monastery.
(Xinmao year (1111)) Zen Master Huinan attained the Playful Samadhi (a Bodhisattva state)
Huinan lived in Guizong Temple. The temple was burned down in one night, and the crowd clamored and stirred, echoing through the valley. Huinan sat calmly as usual. The monk Hongzhun wanted to help him escape, but Huinan scolded him. Hongzhun said, 'Even if the abbot is tired of the world, who will the Dharma lineage of Ciming (Huinan's teacher) rely on to be passed on?' So he slowly straightened his clothes and stood up, and the fire had already reached the seat. After entering prison, the officials of the prefecture, out of personal resentment, interrogated and tortured him many times, but Huinan remained silent, only refusing to eat. Two months later, he was released, his hair and beard uncut, and he was only skin and bones. Kezhen greeted him halfway, and seeing him, wept and said, 'How did senior brother come to this!' Huinan scolded, 'This layman!' Kezhen bowed in shame. Later, Huinan said to his disciples, 'In prison, I attained the Lotus Sutra's Bodhisattva Playful Samadhi. The sutra says: Bodhisattvas play with supernatural powers, purifying Buddha lands, and do not delight in the Hinayana, which is to scold the Hinayana for not being able to accomplish sentient beings.' The disciples asked to hear his explanation. Huinan said, 'Whenever prison officials punish criminals,'
察見其情偽。必痛加捶楚。欺詐之實盡則自釋。雖有酷刑。不能申也。罪至於死。亦所甘心者。智迄情枯故也。今禪學者。馳求之狂。欺詐之病。不以知見之慧鍛之。何繇而釋。故其平生。止以三種語。驗天下衲子○洪準。桂林人。從慧南遊有年。天資純至。未嘗忤物。聞人之善。如出諸口。喜氣津津。生眉宇間。聞人之惡。必合掌扣空。若追悔者。暮年不領院事。寓跡寒溪。壽已逾八十。臨終時。門弟子皆赴供。惟一僕伕在。準攜磬坐土地祠前。誦孔雀經一遍。安坐而逝。三日不傾。觀者如堵。準忽開目而笑。使坐于地。有頃門弟子還。準呼立其右。良久寂然。視之去矣。神色不變。道俗塑像龕之○道臻。字伯祥。福州戴氏子。父夢偉然黃冠裳者。導從至舍。母遂妊。又夢龐眉碧眼一僧至。即誕臻。幼不茹葷。十四歲出家。十九為大僧。閱大小經論。置不讀曰。此方便說耳。即持一缽。走江淮遍參。得旨訣於法遠。游丹陽。寓止因聖。一日行江上。顧舟默計曰。當隨所往。信吾緣也。問舟師曰。載我船尾可乎。舟師笑曰。師欲何之。我入汴船也。臻曰。吾欲行遊京師。因載之而北。謁懷璉。璉使首眾僧于座下○本如。號神照。四明人。初依知禮。請益經王義。禮曰。為我作知事三年。卻向汝道。事竣復以為請。禮震
【現代漢語翻譯】 現代漢語譯本 洞察事情的真假。必定嚴厲地加以拷打。欺詐的實情完全暴露，自然就會被釋放。即使有殘酷的刑罰，也不能辯解。罪至於死，也是心甘情願的，因為智慧已經耗盡。如今的禪學者，放縱追求的瘋狂，欺詐的毛病，不以知見的智慧來錘鍊，又如何能夠解脫？所以他們一生，只用三種話語，來檢驗天下的衲子。 洪準（人名）。桂林人。跟隨慧南（人名）遊學多年。天性純樸真誠，從未違逆他人。聽到別人的優點，就像是自己說出來一樣，喜悅之情洋溢在眉宇之間。聽到別人的缺點，必定合掌叩拜天空，好像在追悔一樣。晚年不管理寺院事務，隱居在寒溪。壽命已經超過八十歲。臨終時，門下弟子都趕來供養，只有一位僕人在。洪準（人名）拿著磬，坐在土地祠前，誦讀《孔雀經》一遍，安詳地坐著去世。三天身體沒有傾斜。觀看的人像墻一樣多。洪準（人名）忽然睜開眼睛笑著，讓人把他放在地上。過了一會兒，門下弟子回來。洪準（人名）呼喚他們站在右邊。很久之後寂然無聲。看他已經去世了，神色沒有改變。道士和俗人為他塑造雕像供奉。 道臻（人名），字伯祥。福州戴氏之子。父親夢見威嚴的黃衣道士，引導著來到家中，母親於是懷孕。又夢見龐眉碧眼的僧人來到，就生下了道臻（人名）。從小不吃葷腥。十四歲出家。十九歲成為大僧。閱讀大小經論，放下不讀說：『這只是方便說法罷了。』於是拿著一個缽，走遍江淮各地參學。從法遠（人名）那裡得到旨訣。遊歷丹陽，住在因聖寺。一天在江上行走，看著船默默地想：『應當隨所往之處，相信我的緣分吧。』問船伕說：『可以載我到船尾嗎？』船伕笑著說：『法師想去哪裡？我是去汴梁的船啊。』道臻（人名）說：『我想去京師遊歷。』於是載他向北。拜見懷璉（人名）。懷璉（人名）讓他率領眾僧在座下。 本如（人名），號神照。四明人。起初依止知禮（人名），請求講解《經王》的義理。知禮（人名）說：『為我做知事三年，之後再告訴你。』事情完成後再次請求，知禮（人名）震怒。
【English Translation】 English version To discern the truth from falsehood, one must inflict severe beatings. Once the reality of the deception is fully exposed, the person will naturally be released. Even with cruel punishments, there can be no justification. To die for the crime is willingly accepted, for wisdom has been exhausted. Contemporary Chan (Zen) practitioners, indulging in the madness of seeking and the sickness of deception, cannot be liberated without forging themselves with the wisdom of knowledge and insight. Therefore, in their lives, they use only three kinds of words to test the monastics under heaven. Hongzhun (personal name), a native of Guilin, followed Huinan (personal name) in his studies for many years. He was pure and sincere in nature, never offending others. When he heard of the good in others, it was as if he had spoken it himself, and joy radiated from his eyebrows. When he heard of the faults of others, he would surely clasp his hands and bow to the sky, as if in repentance. In his later years, he did not manage the monastery affairs, but lived in seclusion in Hanxi. He lived to be over eighty years old. When he was about to die, all his disciples came to make offerings, except for one servant. Hongzhun (personal name) took a chime and sat in front of the Land God Shrine, reciting the Peacock Sutra once, and passed away peacefully in a seated position. For three days, his body did not tilt. The onlookers were like a wall. Suddenly, Hongzhun (personal name) opened his eyes and smiled, asking to be placed on the ground. After a while, his disciples returned. Hongzhun (personal name) called them to stand on his right. After a long silence, he passed away, his expression unchanged. Daoists and laypeople sculpted statues of him to enshrine. Daozhen (personal name), styled Boxiang, was the son of the Dai family of Fuzhou. His father dreamed of a dignified Taoist priest in yellow robes, leading attendants to his home, and his mother became pregnant. He also dreamed of a monk with bushy eyebrows and blue eyes arriving, and Daozhen (personal name) was born. From a young age, he did not eat meat. He left home at the age of fourteen. At nineteen, he became a senior monk. He read the major and minor scriptures, but put them down, saying, 'These are just expedient teachings.' Then, carrying a bowl, he traveled throughout Jianghuai, seeking instruction. He received the essential teachings from Fayuan (personal name). He traveled to Danyang and stayed at Yinsheng Temple. One day, while walking on the river, he looked at the boat and silently thought, 'I should go wherever I am led, trusting in my fate.' He asked the boatman, 'Can you take me to the stern of the boat?' The boatman laughed and said, 'Where does the master want to go? My boat is going to Bianliang.' Daozhen (personal name) said, 'I want to travel to the capital.' So he was taken north. He visited Huailian (personal name). Huailian (personal name) had him lead the monks under his seat. Benru (personal name), styled Shenzhao, was a native of Siming. Initially, he relied on Zhili (personal name), requesting an explanation of the meaning of the Sutra King. Zhili (personal name) said, 'Work as a steward for me for three years, and then I will tell you.' After the task was completed, he requested again, and Zhili (personal name) was furious.
聲一喝。隨呼云本如。如豁然有悟。呈頌曰。處處逢歸路。頭頭復故鄉。本來成現事。何必待思量。禮曰。向來若為汝說。豈有今日。后住東山承天寺。嘗于寺西南隅。見一虎睡。如以杖擊曰。此非汝睡處。虎俯首而去遂于虎臥處結庵。結社唸佛。遂成巨剎。仁宗賜名白蓮。皇祐三年五月日。升座說法。與眾訣別。其夕法堂藏閣方丈棟樑皆折。鐘鼓擊之無聲。江上漁人。見雲端有僧向西而去。詰旦右脅安庠而逝○倚遇。游西山。眷雙嶺深邃。棲息三年。始應法昌之請。法昌在分寧北。千峰萬壑。古屋數間。遇至。止刀耕火種。殊安樂之衲子。不堪其枯淡。多棄去。坐此成單丁。
○守端禪師開法江州承天寺
守端。寓歸宗。居訥。舉住江州承天寺。名聲籍甚。
○雪竇重顯禪師入寂(智門祚法嗣雲門第五世)
重顯。住明州雪竇。宗風大振。皇祐四年六月日。遊山四顧周覽。謂侍者曰。何日復來於此。侍者哀乞遺偈。顯曰。平生惟患語之多矣。翼日出杖。屨衣盂散及徒眾。乃曰。七月七日。復相見耳。至期盥沐攝衣。北首而逝。賜號明覺。顯嘗悲學者尋流失源。作為道日損偈曰。三分光陰二早過。靈臺一點不揩磨。區區逐日貪生去。喚不回頭爭柰何。又名實無當偈曰。玉轉珠回佛祖言。精通
【現代漢語翻譯】 現代漢語譯本： 一聲棒喝。隨即告訴他『云本如』（一切事物的本質原本如此）。如豁然開悟，呈上頌詞說：『處處都能找到迴歸的路，處處都是故鄉。本來就是已經存在的事實，何必再去思量。』禮說：『如果我向來就為你說明，哪有你今天的開悟？』後來住在東山承天寺。曾經在寺院西南角，看見一隻老虎在睡覺。如用木杖敲打老虎說：『這不是你睡覺的地方。』老虎低下頭離開了，於是就在老虎睡覺的地方結廬。結社唸佛，於是成為巨大的寺廟。仁宗皇帝賜名『白蓮』。皇祐三年（1051年）五月，升座說法，與眾人訣別。當天晚上法堂、藏經閣、方丈的棟樑都折斷了，鐘鼓敲擊卻沒有聲音。江上的漁人，看見雲端有僧人向西而去。第二天早上右脅安詳地去世。 倚遇禪師，遊歷西山，喜愛雙嶺的深邃，在那裡棲息了三年，才應法昌寺的邀請。法昌寺在分寧的北部，千峰萬壑。只有幾間舊屋。遇禪師到后，過著刀耕火種的生活。殊不知安逸享樂的僧人，忍受不了這種枯燥清淡的生活，大多離去。禪師坐守此地，成了孤身一人。 ○守端禪師在江州承天寺開法 守端禪師，寄居在歸宗寺，住在訥處。被推舉到江州承天寺主持，名聲非常大。 ○雪竇重顯禪師圓寂（智門祚的法嗣，雲門宗第五世） 重顯禪師，住在明州雪竇寺，宗風大振。皇祐四年（1052年）六月，遊山四處觀看，對侍者說：『什麼時候再來這裡？』侍者哀求留下遺偈。重顯禪師說：『我平生只怕話說多了。』第二天拿出木杖、鞋子、衣服、缽盂分給徒眾，於是說：『七月七日，再相見吧。』到了那天，洗漱乾淨穿好衣服，頭朝北去世。朝廷賜號『明覺』。重顯禪師曾經悲嘆學人捨本逐末，迷失本源，作《道日損偈》說：『三分光陰二分已經過去，靈臺（指心）一點也不擦拭。每天只知道貪生怕死，叫也叫不回頭，又能怎麼樣呢？』又作《名實無當偈》說：『玉轉珠回，都是佛祖的教言，精通』
【English Translation】 English version: With a shout and a strike of his staff, he then told him, 'The essence of things is originally thus (云本如).' 如 (Ru, name of the monk) suddenly had an enlightenment and presented a verse, saying, 'Everywhere one can find the way back home; everywhere is the native land. The original state is already a present reality; why must one wait for contemplation?' 禮 (Li, name of the monk) said, 'If I had explained it to you all along, how could you have today's enlightenment?' Later, he lived in Chengtian Temple (承天寺) in Dongshan. Once, in the southwest corner of the temple, he saw a tiger sleeping. 如 (Ru) struck the tiger with his staff, saying, 'This is not your sleeping place.' The tiger lowered its head and left. Thereupon, he built a hermitage where the tiger had slept. He formed a society to recite the Buddha's name, and it became a large temple. Emperor Renzong (仁宗) bestowed the name 'White Lotus (白蓮).' In May of the third year of the Huangyou era (皇祐三年) (1051), he ascended the seat to preach the Dharma and bid farewell to the assembly. That night, the beams of the Dharma Hall, the Sutra Repository, and the abbot's room all broke, and the bells and drums made no sound when struck. Fishermen on the river saw a monk ascending westward in the clouds. The next morning, he passed away peacefully on his right side. Zen Master Yi Yu (倚遇), traveled to West Mountain (西山), admired the profundity of Shuangling (雙嶺), and resided there for three years before accepting the invitation of Fachang Temple (法昌寺). Fachang Temple was located north of Fanning, surrounded by thousands of peaks and valleys. There were only a few old houses. After Yu (遇) arrived, he lived a life of slash-and-burn agriculture. Little did he know that the monks who were accustomed to comfort and enjoyment could not endure such a monotonous and simple life, and most of them left. The Zen Master stayed there alone. ○ Zen Master Shouduan (守端) Opened the Dharma at Chengtian Temple (承天寺) in Jiangzhou (江州) Zen Master Shouduan (守端) resided at Guizong Temple (歸宗寺), living in Ne (訥). He was recommended to preside over Chengtian Temple (承天寺) in Jiangzhou (江州), and his reputation was very high. ○ Zen Master Xuedou Chongxian (雪竇重顯) Passed Away (Successor of Zhimenzuo (智門祚), Fifth Generation of the Yunmen School (雲門宗)) Zen Master Chongxian (重顯) resided at Xuedou Temple (雪竇寺) in Mingzhou (明州), and the style of the school greatly flourished. In June of the fourth year of the Huangyou era (皇祐四年) (1052), he toured the mountain and looked around, saying to his attendant, 'When will I come here again?' The attendant begged him to leave a farewell verse. Zen Master Chongxian (重顯) said, 'I have only feared speaking too much in my life.' The next day, he distributed his staff, shoes, clothes, and alms bowl to the disciples, and then said, 'On the seventh day of the seventh month, we will meet again.' When the day arrived, he washed, dressed, and passed away facing north. The court bestowed the title 'Mingjue (明覺).' Zen Master Chongxian (重顯) once lamented that students abandon the root and pursue the branches, losing the original source, and composed the 'Gatha on the Daily Loss of the Way (道日損偈),' saying, 'Two-thirds of life's time has already passed, the spiritual platform (referring to the mind) is not wiped clean. Every day, one only knows to greedily cling to life and fear death, calling and calling but they won't turn back, what can be done?' He also composed the 'Gatha on the Lack of Correspondence Between Name and Reality (名實無當偈),' saying, 'The words of the Buddhas and Patriarchs are like jade turning and pearls rolling, thoroughly understanding'
猶是污心田。老盧只解長舂米。何得風流萬古傳。又迷悟相反頌曰。霏霏梅雨灑高層。五月山房冷似冰。莫道乾坤乖大信。未明心地是炎蒸。又道貴如愚頌曰。雨過寒云曉半開。數峰如畫碧崔巍。空生不解巖中坐。惹得天花動地來。又大功不宰頌曰。牛頭峰頂鎖重云。獨坐寥寥寄此身。百鳥不來春又過。不知誰是到庵人。又晦跡自怡頌曰。圖畫當年愛洞庭。波心七十二峰青。如今高臥思前事。添得盧公倚石屏。又與時寡合頌曰。居士門高謁未期。閑隈巖石且相宜。太湖三萬六千頃。月在波心說向誰。又革轍二門頌曰。劫火曾洞然。木人淚先落。可憐傅大士。處處失樓閣(一)德云閑古椎。幾下妙峰頂。喚他癡聖人。擔雪共填井。(二)祖佛未生前。已振涂毒鼓。如今誰樂聞。請試分回互。三宛轉復宛轉。真金休百鍊。喪卻毗耶離。無人解看箭(四)○云峰元益首座。得法于雪竇。李林宗。問益曰。意欲出塵今未出。請師今日決疑情。益曰。作么生是出塵。宗惘然。益曰。還會么。宗忽省悟。有頌云。心鏡從來瑩。洪河本自深。祇因師問后。沙石化為金。益曰。正趣地獄。宗曰。人我無相。胡為地獄。益曰。汝今何在。宗曰。現對答。益曰。祇此是黃金。
(癸巳)守端禪師住圓通
居訥。既舉守端住承天
【現代漢語翻譯】 猶是污染了心田。老盧只懂得長年累月地舂米，怎麼能像風流人物一樣名傳千古呢？ 又有一首關於迷與悟相反的頌：紛紛揚揚的梅雨灑在高高的山間，五月的山房冷得像冰窖。不要說天地執行失去了規律，只是因為沒有明白自己的心性，才會感到像在炎熱的蒸籠里一樣。 又有一首關於貴如愚的頌：雨後寒云，清晨時分才微微散開，幾座山峰像畫一樣碧綠挺拔。空生（須菩提，釋迦牟尼的十大弟子之一，以善解空性著稱）不明白在巖石中靜坐的道理，引得天花紛紛墜落，震動大地。 又有一首關於大功不宰的頌：牛頭峰頂被重重雲霧鎖住，獨自一人靜靜地坐著，把身心寄託在這裡。鳥兒不來，春天又過去了，不知道誰才是來到這庵里的人。 又有一首關於隱姓埋名，自我愉悅的頌：當年喜歡洞庭湖的圖畫，湖心七十二峰青翠欲滴。如今高臥在此，回想以前的事情，增添了盧公（盧仝，唐代詩人）倚靠石屏的形象。 又有一首關於與世俗格格不入的頌：想拜訪的隱士門第高峻，沒有機會拜見，暫時安身於偏僻的巖石旁，也挺合適。面對太湖三萬六千頃的浩渺，對著波心明月，又能向誰訴說呢？ 又有一首關於革轍二門（指改變修行道路的兩種途徑）的頌：劫火曾經猛烈燃燒，木人（比喻沒有情感的人）的眼淚首先滴落。可憐的傅大士（傅翕，南北朝時期的居士），到處都在失去樓閣。（一）德云閑古椎，幾下妙峰頂。呼喚他癡聖人，挑雪共同填井。（二）祖佛（指所有的佛和祖師）還未出生之前，就已經敲響了涂毒鼓（比喻危險的教義）。如今誰還喜歡聽聞？請嘗試分辨其中的相互關係。（三）宛轉再宛轉，真金不要百鍊。喪失了毗耶離（古印度城市，維摩詰居士所在地），沒有人懂得看箭（比喻直指人心的智慧）。（四） 云峰元益首座，從雪竇處得法。李林宗問元益：『想要超出塵世，如今還沒有超出，請老師今天為我決斷疑情。』元益說：『怎麼做才是超出塵世？』李林宗茫然不知所措。元益說：『會么？』李林宗忽然醒悟，作頌說：『心鏡從來是光亮的，洪河本來就是深邃的。只因爲老師的提問之後，沙石都化爲了黃金。』元益說：『正好趣向地獄。』李林宗說：『人我無相，為什麼會是地獄？』元益說：『你現在在哪裡？』李林宗說：『現在正在對答。』元益說：『僅僅這樣就是黃金。』 （癸巳年(1173)）守端禪師住持圓通寺 居訥，已經舉薦守端住持承天寺
【English Translation】 Still, it pollutes the field of the mind. Old Lu only knows how to hull rice year after year. How can he be like a romantic figure and be remembered for eternity? There is also a verse on the opposite nature of delusion and enlightenment: The drizzling plum rain sprinkles on the high mountains, and the mountain hut in May is as cold as an ice cellar. Don't say that the universe has lost its order, it's just because you haven't understood your own nature that you feel like you're in a hot steamer. There is also a verse on being as valuable as foolish: After the rain, the cold clouds slightly disperse in the morning, and several peaks are as green and towering as a painting. Kongsheng (Subhuti, one of the ten major disciples of Sakyamuni, known for his understanding of emptiness) does not understand the principle of sitting in meditation in the rocks, attracting heavenly flowers to fall and shake the earth. There is also a verse on great merit being effortless: The summit of Niutou Peak is locked by heavy clouds, sitting alone quietly, entrusting body and mind here. The birds do not come, and spring has passed again, I don't know who is the person who comes to this hermitage. There is also a verse on hiding traces and pleasing oneself: In the past, I loved the paintings of Dongting Lake, with its seventy-two peaks in the heart of the lake, verdant and lush. Now lying high here, recalling past events, adding the image of Lu Gong (Lu Tong, a poet of the Tang Dynasty) leaning on a stone screen. There is also a verse on being out of step with the world: The hermitage I want to visit is high and unreachable, and there is no opportunity to meet. It is also suitable to settle temporarily by the remote rocks. Facing the vastness of 36,000 hectares of Taihu Lake, who can I tell when facing the bright moon in the heart of the waves? There is also a verse on the two paths of changing course (referring to two ways to change the path of practice): The fire of the kalpa once burned fiercely, and the tears of the wooden man (a metaphor for a person without emotions) fell first. Pitiful Fu Dashi (Fu Xi, a lay Buddhist of the Southern and Northern Dynasties), everywhere he is losing pavilions. (1) Deyun is leisurely and simple, striking Miaofeng Peak several times. Calling him a foolish saint, carrying snow together to fill the well. (2) Before the Buddhas and Patriarchs (referring to all Buddhas and Patriarchs) were born, the poisoned drum (a metaphor for dangerous teachings) had already been sounded. Who likes to hear it now? Please try to distinguish the interrelationships within it. (3) Round and round again, true gold should not be refined a hundred times. Losing Viyali (an ancient Indian city, the residence of Vimalakirti), no one understands how to see the arrow (a metaphor for wisdom that directly points to the heart). (4) The chief seat Yuan Yi of Yunfeng obtained the Dharma from Xuedou. Li Linzong asked Yuan Yi: 'I want to transcend the world, but I haven't yet. Please, teacher, resolve my doubts today.' Yuan Yi said: 'How does one transcend the world?' Li Linzong was at a loss. Yuan Yi said: 'Do you understand?' Li Linzong suddenly realized and composed a verse saying: 'The mirror of the mind has always been bright, and the Hong River has always been deep. Only after the teacher's question, the sand and stones have turned into gold.' Yuan Yi said: 'It is precisely heading towards hell.' Li Linzong said: 'There is no self or other, why would it be hell?' Yuan Yi said: 'Where are you now?' Li Linzong said: 'I am currently answering.' Yuan Yi said: 'Just this is gold.' (Gui Si year (1173)) Chan Master Shouduan resided at Yuantong Temple Ju Ne has already recommended Shouduan to reside at Chengtian Temple
。又讓居圓通。自處東堂。端時年二十八。自以前輩讓善叢林。責己甚重。故敬嚴臨眾。以公滅私。於是宗風大振○郭祥正。字功甫。別號凈空。母夢李白而生。皇祐四年。守端寓圓通書堂。時正任星子縣主簿。往叩心法。迨端住承天遷圓通。正復尉于德化。往來尤密○宗本。無錫管氏子。年十九。師事蘇州承天道升。弊衣垢面。親操井臼。夜則入室參承。升曰。頭陀荷眾良苦。亦疲勞乎。曰若舍一法。不名滿足菩提。寔欲此身身證。其敢言勞。升奇之。十年剃髮受具。又三年辭升。遊方遍參。謁池州義懷。懷舉天親從彌勒內宮而下。無著問曰。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。祇說這個法。因問本曰。如何是這個法。又懷嘗修凈土。室中垂示曰。若言舍穢取凈。厭此欣彼。則是取捨之情。眾生妄想。若言無凈土。又違佛語。修凈土者。當云何修。乃自答曰。生則決定生。去則實不去。本參久之。始得開悟。眾皆莫知。嘗為侍者。喜𥨊。鼻息𪖙𪖙。或以告懷。懷曰。此子吾家精進幢也。汝輩他日當依賴之。無多談。眾乃驚。
(甲午)慧南禪師住積翠
慧南。住黃檗。結庵溪上。名曰積翠○法遠。初住舒州太平興國。次住姑蘇天平。至和
【現代漢語翻譯】 現代漢語譯本： 後來，讓居於圓通寺。自己住在東堂。端禪師當時二十八歲，因為以前輩自居，謙讓善良的叢林，責備自己很重，所以恭敬嚴肅地面對大眾，以公事為重，滅私情。因此宗風大振。郭祥正（字功甫，別號凈空），他的母親夢見李白而生下他。皇祐四年（1052年），守端禪師住在圓通寺的書堂，當時郭祥正擔任星子縣主簿，前去請教心法。等到端禪師住持承天寺，後來又遷到圓通寺，郭祥正又在德化擔任縣尉，往來更加密切。宗本禪師，是無錫管氏的兒子，十九歲時，師事蘇州承天寺的道升禪師，穿著破舊的衣服，臉上沾滿污垢，親自操作井臼。晚上就進入房間參承。道升禪師說：『頭陀承擔大眾，實在是很辛苦，也很疲勞吧？』宗本禪師說：『如果捨棄一法，就不能算是滿足菩提。實在想用此身來親自證悟，怎麼敢說勞累呢？』道升禪師認為他很奇特。十年後剃髮受具足戒。又過了三年，辭別道升禪師，遊方遍參。拜謁池州義懷禪師。義懷禪師舉天親菩薩從彌勒內宮而下，無著菩薩問道：『人間四百年，是彼天的一晝夜。彌勒菩薩於一時之中，成就五百億天子，證得無生法忍。不知道說的是什麼法？』天親菩薩說：『只說這個法。』義懷禪師因此問宗本禪師：『如何是這個法？』義懷禪師曾經修習凈土，在室內垂示說：『如果說捨棄污穢而取清凈，厭惡這個而欣喜那個，那就是取捨之情，是眾生的妄想。如果說沒有凈土，又違背佛語。修凈土的人，應當如何修呢？』於是自己回答說：『生則決定生，去則實不去。』宗本禪師參究很久，才得以開悟。眾人都不知道。曾經擔任侍者，喜歡打鼾，鼻息很大。有人把這件事告訴義懷禪師，義懷禪師說：『這個孩子是我們家的精進幢啊。你們這些人將來應當依賴他。不要多談。』眾人才感到驚訝。
（甲午）慧南禪師住持積翠寺
慧南禪師，住持黃檗寺，在溪上結庵，名叫積翠庵。法遠禪師，最初住持舒州太平興國寺，後來住持姑蘇天平寺。至和（1054-1056）
【English Translation】 English version: Later, Rang was residing at Yuantong Monastery. He lived in the East Hall himself. At that time, Chan Master Duan was twenty-eight years old. Because he regarded himself as a senior and was humble towards the virtuous Sangha, he severely blamed himself. Therefore, he respectfully and solemnly faced the public, prioritizing public affairs over personal feelings. As a result, the Zen tradition greatly flourished. Guo Xiangzheng (字功甫, zi Gongfu, with the alias Jingkong, 凈空), his mother dreamed of Li Bai and gave birth to him. In the fourth year of the Huangyou era (1052), Chan Master Shouduan resided in the study hall of Yuantong Monastery. At that time, Guo Xiangzheng was serving as the registrar of Xingzi County and went to inquire about the Dharma of the mind. When Chan Master Duan became the abbot of Chengtian Monastery and later moved to Yuantong Monastery, Guo Xiangzheng was serving as the county lieutenant in Dehua, and their interactions became even closer. Chan Master Zongben was the son of the Guan family of Wuxi. At the age of nineteen, he studied under Chan Master Daosheng of Chengtian Monastery in Suzhou, wearing ragged clothes and with a dirty face, personally operating the well and mortar. At night, he would enter the room to attend to the master. Chan Master Daosheng said, 'The ascetic carries the burden of the Sangha, it is indeed very hard and tiring, isn't it?' Chan Master Zongben said, 'If one abandons a single Dharma, one cannot be considered to have fulfilled Bodhi. I truly wish to personally realize it with this body, how dare I say I am tired?' Chan Master Daosheng considered him very extraordinary. Ten years later, he shaved his head and received the full precepts. After another three years, he bid farewell to Chan Master Daosheng and traveled around to visit various masters. He paid homage to Chan Master Yihuai of Chizhou. Chan Master Yihuai cited Bodhisattva Vasubandhu (天親, Tianqin) descending from the inner palace of Maitreya (彌勒, Mile), Bodhisattva Asanga (無著, Wuzhu) asked, 'Four hundred years in the human realm is one day and night in that heaven. Maitreya Bodhisattva, in one moment, accomplishes five hundred billion heavenly beings, attaining the forbearance of non-origination. I wonder what Dharma is being taught?' Bodhisattva Vasubandhu said, 'Only this Dharma is being taught.' Chan Master Yihuai therefore asked Chan Master Zongben, 'What is this Dharma?' Chan Master Yihuai once practiced Pure Land, and in the room, he instructed, 'If one says to abandon defilement and take purity, to dislike this and rejoice in that, then that is the emotion of taking and abandoning, it is the delusion of sentient beings. If one says there is no Pure Land, then one is violating the Buddha's words. How should one who cultivates Pure Land cultivate?' Then he answered himself, 'Birth is definitely birth, going is actually not going.' Chan Master Zongben contemplated for a long time and was able to attain enlightenment. Everyone did not know. He once served as an attendant and liked to snore, his nasal breathing was very loud. Someone told Chan Master Yihuai about this, Chan Master Yihuai said, 'This child is the banner of diligence of our family. You people should rely on him in the future. Do not talk too much.' The crowd was then surprised.
(Jiawu) Chan Master Huinan resided at Jicui Monastery
Chan Master Huinan resided at Huangbo Monastery and built a hermitage on the stream, named Jicui Hermitage. Chan Master Fayuan initially resided at Taiping Xingguo Monastery in Shuzhou, and later resided at Tianping Monastery in Gusu. Zhihe (1054-1056)
元年。住浮山。一日與待制王質論道。遠畫一圓相。問質曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道。質罔措。遠曰。勘破了也○守端。住圓通。提唱臨濟宗風。未幾。居訥厭閑寂。郡守至。自陳客情。太守惻然目端。端笑唯唯而已。明日昇座曰。法眼禪師偈曰。難難難是遣情難。情盡圓明一顆寒。方便遣情猶不是。更除方便太無端。大眾且道。情作么生遣。喝一喝下座。負包去。一眾大驚。挽之不可。遂渡江。夏於五祖閑房。舒州小剎。號法華。舒守。聞端高風。移文請居之○行偉。大名于氏子。十九游京師。謁大乘師方益。執役掃除。破薪佐炊者十三年。乃剃髮受具。辭益遊方。入洛受賢首宗于大三藏。成名。繼其席。常千人。未幾南遊。見同學法亮。高其衣裙。布纏兩脛。呼俱行者。聚觀太息。亮笑敘寒溫而已。偉問曰。汝今稱禪者。禪宗奧義。語我來。亮曰。待我死後為汝敷說。偉曰狂耶。亮曰。我狂已息。汝今方熾。即趨去。偉請其屬曰。亮聞見淹博。知法解義倍我。今甘爾禪家。必有長處。乃獨行。謁慧南。
(乙未)守端禪師開法白雲
守端。在法華。衲子至。無所容。士大夫賢之。遷居白雲海會。示眾。明明知道。只是這個。為甚麼透不過。只為見人開口時。便
【現代漢語翻譯】 現代漢語譯本： 元年（1088年）。守端禪師住在浮山。一天，他和待制王質討論佛法。守端禪師用手指在地上畫了一個圓相，問王質說：『一不得匹馬單槍，二不得衣錦還鄉，鵲不得喜，鴉不得殃，快說！』王質不知如何回答。守端禪師說：『勘破了也。』 守端禪師，住在圓通寺，提倡臨濟宗的風範。不久，居訥厭倦了清靜寂寞。郡守來到寺里，居訥向太守陳述自己的客居之情。太守同情地看著守端禪師，守端禪師笑著答應而已。第二天，守端禪師升座說法：『法眼禪師的偈語說：難難難是遣情難，情盡圓明一顆寒，方便遣情猶不是，更除方便太無端。』各位，情該怎麼遣除呢？』說完，喝了一聲，就下座，揹著包裹離開了。眾人大驚，挽留他也不行。於是渡江，夏天住在五祖寺的閑房裡，在舒州的小寺廟裡，寺名法華寺。舒州太守聽說守端禪師的高風亮節，發文書請他來居住。 行偉，是大名府于氏的兒子。十九歲時到京城，拜見大乘師方益，負責打掃、劈柴、做飯等雜役十三年。然後剃髮受戒，辭別方益遊歷四方。到洛陽，向大三藏學習賢首宗，成名，繼承了他的席位，常有上千人聽講。不久，向南遊歷，見到同學法亮，法亮穿著破舊的衣服，用布纏著兩條小腿，招呼同行的人，聚在一起嘆息。法亮笑著敘說寒暄而已。行偉問：『你現在被稱為禪者，禪宗的奧義，說給我聽聽。』法亮說：『等我死後再為你敷說。』行偉說：『你瘋了嗎？』法亮說：『我的瘋狂已經停止了，你現在正旺盛。』說完就離開了。行偉請他的隨從說：『法亮見識廣博，知法解義超過我。現在甘心做個禪家，一定有長處。』於是獨自前往，拜見慧南。 （乙未年（1091年））守端禪師在白雲寺開法。 守端禪師，在法華寺，來的僧人，寺廟容納不下。士大夫們認為他賢能，於是遷居到白雲海會寺。守端禪師向大眾開示：『明明知道，只是這個，為什麼透不過呢？只因爲見到人開口時，便...』
【English Translation】 English version: The first year (1088 AD). Chan Master Shouduan resided at Mount Fu. One day, he discussed the Dharma with Wang Zhi, a waiting official. Shouduan drew a circle on the ground and asked Wang Zhi: 'One must not have a single horse and spear, two must not return home in brocade. The magpie must not rejoice, the crow must not suffer calamity. Speak quickly!' Wang Zhi was at a loss. Shouduan said: 'You have seen through it.' Chan Master Shouduan resided at Yuantong Temple, advocating the style of the Linji School. Before long, Ju Ne grew tired of tranquility and solitude. The prefect of the district came to the temple, and Ju Ne expressed his feelings of being a sojourner to the prefect. The prefect looked at Shouduan with sympathy, and Shouduan smiled and agreed. The next day, Shouduan ascended the seat and said: 'Chan Master Fayan's verse says: Difficult, difficult, difficult is to dispel emotions; when emotions are exhausted, the round brightness is a cold pearl. Using expedient means to dispel emotions is still not enough; to eliminate expedient means is too absurd.' Everyone, how should emotions be dispelled?' After speaking, he shouted and descended from the seat, carrying his bag and leaving. The crowd was greatly surprised and tried to stop him, but it was no use. So he crossed the river and spent the summer in a vacant room at the Fifth Ancestor Temple, in a small temple in Shuzhou, named Fahua Temple. The prefect of Shuzhou heard of Shouduan's noble character and sent an official document inviting him to reside there. Xingwei, a son of the Yu family of Daming Prefecture. At the age of nineteen, he went to the capital and visited the Great Vehicle Master Fang Yi, serving as a sweeper, woodcutter, and cook for thirteen years. Then he shaved his head and received the precepts, bidding farewell to Fang Yi to travel around. Arriving in Luoyang, he studied the Xianshou School under the Great Tripitaka Master, became famous, and succeeded to his seat, often with thousands of listeners. Before long, he traveled south and met his classmate Fa Liang, who wore tattered clothes and wrapped his legs with cloth. He called out to his companions, who gathered together and sighed. Fa Liang smiled and exchanged greetings. Xingwei asked: 'You are now called a Chan practitioner, tell me the profound meaning of Chan.' Fa Liang said: 'I will explain it to you after I die.' Xingwei said: 'Are you crazy?' Fa Liang said: 'My madness has ceased, yours is now flourishing.' Then he left. Xingwei asked his attendants: 'Fa Liang has extensive knowledge and understands the Dharma and its meaning better than I do. Now he is willing to be a Chan practitioner, he must have some merit.' So he went alone to visit Huinan. (The year Yiwei (1091 AD)), Chan Master Shouduan opened the Dharma at Baiyun Temple. Chan Master Shouduan, at Fahua Temple, the monks who came, the temple could not accommodate them. The scholar-officials considered him virtuous, so he moved to Baiyun Haihui Temple. Chan Master Shouduan gave a discourse to the assembly: 'Clearly knowing, it is just this, why can't you penetrate it? Only because when you see people open their mouths, then...'
喚作言句。見人閉口時。便喚作良久默然。又道。動展施為開言吐氣。盡十方世界內。無不是自己。所以墮在涂中。隱隱猶懷舊日嫌。豈不聞雲門道。聞聲悟道。見色明心。遂舉手云。觀世音菩薩。將錢來買胡餅。放下手云。元來卻是饅頭。又不見山僧在法華時。嘗示眾云。無業禪師道。一毫頭聖凡情念未盡。未免入驢胎馬腹裡去。大眾。直饒一毫頭聖凡情念頓盡。亦未免入驢胎馬腹裡去。瞎漢但恁么看取。參。又示眾。若端的得一回汗出來。也向一莖草上。便現瓊樓玉殿。若末端的得一回汗出。縱有玉殿瓊樓。卻被一莖草蓋卻。且道。作么生得汗出去。良久云。自有一雙窮相手。不曾容易舞三臺。有僧問。智不到處。切忌道著。道著時如何。曰風吹日炙。曰恁么則無處容身去也。曰碓搗磨磨。曰官不容針。私通車馬。曰可貴可賤。僧彈指一下。端曰。恰是。僧吐舌。端曰。家貧猶自可。路貧愁殺人。僧呵呵大笑。端曰。放過一著○懷璉。住凈因。與仁宗。偈頌往來。更相唱和。至和二年三月。乞老山居。上不𠃔。遣使宣諭曰。山即如如體也。將安歸乎。帝初閱投子語錄。僧問。如何是露地白牛。投子云。叱叱。自此有契。乃制釋典頌十四首。今以一賜璉曰。若問主人公。真寂合太空。三頭並六臂。臘月正春風。璉和
【現代漢語翻譯】 現代漢語譯本 稱之為言句。看見有人閉口不說話時，就稱之為良久的沉默。又說，動身、展開行動、施展作為、開口說話、吐氣呼吸，整個十方世界之內，沒有不是自己的。所以才會在輪迴中沉淪，隱隱約約還懷有過去的習氣。難道沒聽過雲門禪師說，『聞聲悟道，見色明心』嗎？於是舉起手說，『觀世音菩薩（Avalokiteśvara，佛教菩薩名），拿錢來買胡餅（一種燒餅）』，放下手說，『原來卻是饅頭』。又不見我（山僧）在講《法華經》時，曾經對大眾開示說，無業禪師（一位禪師）說，『一毫絲的聖凡情念沒有斷盡，就免不了要墮入驢胎馬腹中去』。各位，即使一毫絲的聖凡情唸完全斷盡，也免不了要墮入驢胎馬腹中去。瞎漢們就這麼去看待吧，參！又開示大眾，如果真正得到一次痛快淋漓的體驗，即使在一根小草上，也能顯現出瓊樓玉殿。如果沒有得到一次痛快淋漓的體驗，縱然有玉殿瓊樓，也會被一根小草遮蓋住。那麼，怎樣才能得到痛快淋漓的體驗呢？沉默良久說，『自有一雙窮人的手，不輕易地舞動三臺（一種舞蹈）』。有僧人問，『智慧達不到的地方，切忌說出來，說出來會怎樣？』回答說，『風吹日曬』。僧人說，『這樣就無處容身了』。回答說，『碓搗磨磨（指不停勞作）』。回答說，『官府不容針，私下裡卻能通行車馬』。回答說，『可貴也可賤』。僧人彈了一下手指。端禪師說，『恰好是這樣』。僧人吐了吐舌頭。端禪師說，『家貧還算可以忍受，路途困頓才真正令人發愁』。僧人哈哈大笑。端禪師說，『放過了一招』。懷璉禪師，住在凈因寺，與仁宗皇帝（宋仁宗，1022-1063）有詩偈往來，互相唱和。至和二年（1055）三月，請求告老還鄉，皇帝沒有允許，派遣使者傳旨說，『山就像如如不動的本體，要回到哪裡去呢？』皇帝最初閱讀投子禪師的語錄，看到有僧人問，『什麼是露地白牛？』投子禪師回答說，『叱叱』。從此心意相契合，於是創作了十四首解釋佛典的頌，現在拿出一首賜給懷璉禪師說，『如果問主人公，真寂與太空相合。三頭六臂，臘月里正是春風』。懷璉禪師和詩。
【English Translation】 English version It is called 'words and sentences'. When seeing someone close their mouth, it is called 'a long silence'. It is also said that every movement, action, performance, speech, and breath within the ten directions is oneself. That is why one falls into the cycle of suffering, still faintly cherishing old habits. Have you not heard Yunmen (a Chan master) say, 'Awakening to the Dao through sound, clarifying the mind through form'? Then he raised his hand and said, 'Avalokiteśvara (the Bodhisattva of compassion) brings money to buy sesame cakes', and put down his hand, saying, 'Turns out it's just steamed buns'. Haven't you seen me (this mountain monk) once said to the assembly when lecturing on the Lotus Sutra, 'Zen Master Wuye (a Chan master) said, 'If even a hair's breadth of saintly or worldly thoughts is not exhausted, one cannot avoid entering the womb of a donkey or a horse'. Everyone, even if a hair's breadth of saintly or worldly thoughts is completely exhausted, one still cannot avoid entering the womb of a donkey or a horse. Blind men, just look at it this way, contemplate!' He further instructed the assembly, 'If one truly experiences a moment of complete release, even on a single blade of grass, jeweled pavilions and jade palaces will appear. If one has not experienced a moment of complete release, even with jeweled pavilions and jade palaces, they will be covered by a single blade of grass. So, how can one achieve that release?' After a long silence, he said, 'There is a pair of poor hands that do not easily dance the Three Stages (a type of dance)'. A monk asked, 'Where wisdom does not reach, one must be careful not to speak. What happens when one speaks?' He replied, 'The wind blows and the sun scorches'. The monk said, 'Then there is nowhere to hide'. He replied, 'Pestle pounds, mill grinds (referring to ceaseless labor)'. He replied, 'The government does not allow a needle, but private traffic of carts and horses is allowed'. He replied, 'Valuable and cheap'. The monk snapped his fingers. Zen Master Duan said, 'Exactly'. The monk stuck out his tongue. Zen Master Duan said, 'Poverty at home is still bearable, but poverty on the road is truly distressing'. The monk laughed heartily. Zen Master Duan said, 'A move has been missed'. Chan Master Huailian, residing at Jingyin Temple, exchanged poems and verses with Emperor Renzong (Emperor Renzong of Song Dynasty, 1022-1063), harmonizing with each other. In the third month of the second year of Zhihe (1055), he requested to retire to the mountains, but the emperor did not allow it, sending an envoy to proclaim, 'The mountain is like the unchanging essence, where will you return to?' The emperor initially read the recorded sayings of Zen Master Touzi, and saw a monk asking, 'What is a white ox in the open field?' Zen Master Touzi replied, 'Shoo! Shoo!' From then on, their minds were in accord, and he composed fourteen verses explaining Buddhist scriptures, now taking one to bestow upon Chan Master Huailian, saying, 'If you ask about the main character, true stillness merges with empty space. Three heads and six arms, the twelfth month is precisely the spring breeze'. Chan Master Huailian responded with a poem.
曰。若問主人公。澄澄類碧空。雷雲時鼓動。天地盡和風。帝喜。宣賜龍腦缽盂。璉謝恩罷乃曰。佛法以壞色衣。以瓦缽食。此缽非法。遂焚之。中使回奏。帝深嘆訝○洪英。邵武陳氏子。幼警敏。讀書五行俱下。父母鐘愛之。使為書生。英不食自誓。懇求出家。及受具。即行訪道。初依曹山雅。久之辭去。登云居眷。巖壑勝絕。遂掩室。不與人交。下視四海。莫有可其意者。將老於此山。偶夜讀華嚴十明論。至為真智慧無體性。不能自知無性故。為無性之性。不能自知無性故。名曰。無明。華嚴第六地曰。不了第一義故。號曰無明。將知真智慧本無性故。不能自了。若遇了緣而了。則無明滅矣。是謂成佛要門。愿以此法。紹隆佛種。然今諸方。誰可語此。久之夜經行。聞二僧舉慧南佛手驢腳因緣。異之。就問。南公今何寓。曰在黃檗。黎明。徑造黃檗。南與語達旦。曰荷擔大法。盡在爾躬厚自愛○潘興嗣。字延之。南昌人。初調德化縣尉。同郡許瑊。始拜江州守。嗣往見之。瑊不為禮。遂懷刺歸。竟不之官。問道于慧南。獲其印可。嘗曰。我清世之逸民。故自號清逸居士。隱居豫章東湖上。琴書自娛一日同參清源來訪。見其拂琴次。源曰。老老大大猶弄個線索在。嗣曰。也要彈教響。源曰。不少。嗣曰。知心能幾人
【現代漢語翻譯】 現代漢語譯本： 僧人說：『如果問主人公，他的心境澄澈如同碧空，雖然有時會有雷雲涌動，但天地間終究是祥和的風光。』皇帝聽后很高興，賞賜他龍腦缽盂。僧人璉謝恩完畢后說：『佛法提倡穿壞色衣服，用瓦缽吃飯。這缽不是瓦缽，不符合佛法。』於是就把它燒掉了。中使回來稟告皇帝，皇帝深感嘆訝。 洪英，是邵武陳氏的兒子，從小就聰明敏捷，讀書速度很快。父母非常疼愛他，讓他做書生。洪英不吃葷腥，以此自誓，懇求出家。等到受了具足戒后，就去尋訪真道。起初依止曹山雅，時間長了就告辭離開，登上云居山。他覺得那裡的山巖和山谷非常優美，於是就隱居在那裡，不與人交往。他俯視四海，覺得沒有人能合他的心意，打算在那裡終老。一次偶然在晚上讀《華嚴十明論》，讀到『因為真智慧沒有自體性，不能自己知道無性，所以作為無性的自性，不能自己知道無性，因此叫做無明。』《華嚴經》第六地中說：『因為不瞭解第一義，所以叫做無明。』於是他領悟到真智慧本來就沒有自性，所以不能自己瞭解。如果遇到了解的因緣而瞭解，那麼無明就消滅了。這就是成佛的重要途徑。他希望用這個佛法，來繼承和發揚佛種。但他又想，現在各地的禪師，誰可以和他談論這個呢？過了很久，一天晚上他經行時，聽到兩個僧人談論慧南禪師的佛手驢腳的因緣，覺得很奇異，就去問他們。他問：『南公現在在哪裡？』僧人說：『在黃檗。』第二天黎明，他就直接去了黃檗。慧南禪師和他談論到天亮，說：『荷擔大法的重任，完全在你身上了，要好好保重自己。』 潘興嗣，字延之，南昌人。起初被調任為德化縣尉。同郡的許瑊，剛被任命為江州太守，潘興嗣前去拜見他，許瑊不以禮相待。於是潘興嗣拿著名片回家了，最終沒有去上任。他向慧南禪師問道，得到了慧南禪師的認可。他曾經說：『我是清凈時代的隱逸之士。』所以自號為清逸居士，隱居在豫章東湖上，以彈琴讀書為樂。一天，他的同參清源禪師來拜訪他，看到他正在彈琴，清源禪師說：『這麼老了，還在擺弄這些絲絃。』潘興嗣說：『也要彈得響亮才行。』清源禪師說：『不差。』潘興嗣說：『知心的人能有幾個呢？』
【English Translation】 English version: The monk said, 'If asked about the main character, his mind is as clear as the blue sky. Although thunderclouds may sometimes stir, the world is ultimately filled with peaceful breezes.' The emperor was pleased and bestowed upon him a dragon-brain alms bowl. Monk Lian thanked him and then said, 'Buddhist teachings advocate wearing worn-out clothes and eating from earthenware bowls. This bowl is not earthenware and does not conform to Buddhist principles.' So he burned it. The envoy returned to report to the emperor, who was deeply amazed. Hongying, the son of the Chen family of Shaowu, was intelligent and quick-witted from a young age, reading books with great speed. His parents loved him dearly and wanted him to become a scholar. Hongying vowed to abstain from meat and earnestly requested to become a monk. After receiving the full precepts, he went in search of the true path. He initially followed Caoshan Ya, but after a long time, he bid farewell and ascended Mount Yunju. He found the cliffs and valleys there to be exceptionally beautiful, so he secluded himself there, not interacting with others. He looked down upon the world and found no one who could satisfy his mind, intending to spend his remaining years on this mountain. One night, he was reading the Huayan Ten Illumination Treatise and came to the passage: 'Because true wisdom has no self-nature, it cannot know its own non-nature. Therefore, as the self-nature of non-nature, it cannot know its own non-nature, and thus it is called ignorance (Avidya).' The sixth stage of the Huayan Sutra says: 'Because one does not understand the first principle, it is called ignorance.' He then realized that true wisdom originally has no self-nature, so it cannot understand itself. If it encounters the conditions for understanding, then ignorance will be extinguished. This is the essential path to becoming a Buddha. He hoped to use this Dharma to inherit and promote the Buddhist lineage. But he wondered, who among the Chan masters in various places could discuss this with him? After a long time, one night while walking, he heard two monks discussing the story of Zen Master Huinan's Buddha-hand and donkey-leg, and he found it very strange. He went to ask them, 'Where is Master Nan now?' The monks said, 'At Huangbo.' At dawn the next day, he went directly to Huangbo. Zen Master Huinan talked with him until dawn, saying, 'The responsibility of carrying the great Dharma rests entirely on your shoulders. Take good care of yourself.' Pan Xingsi, styled Yanzhi, was from Nanchang. He was initially appointed as the magistrate of Dehua County. Xu Qian, from the same region, had just been appointed as the governor of Jiangzhou. Pan Xingsi went to visit him, but Xu Qian did not treat him with courtesy. So Pan Xingsi took his card and returned home, ultimately not taking office. He sought guidance from Zen Master Huinan and received his approval. He once said, 'I am a recluse of a pure age.' Therefore, he called himself the Recluse of Purity, living in seclusion on the East Lake of Yuzhang, entertaining himself with playing the zither and reading books. One day, his fellow practitioner Zen Master Qingyuan came to visit him and saw him playing the zither. Zen Master Qingyuan said, 'So old, and still playing with these strings.' Pan Xingsi said, 'It must be played loudly.' Zen Master Qingyuan said, 'Not bad.' Pan Xingsi said, 'How many people truly understand?'
○源。豫章鄧氏子。字潛庵。亦南法嗣。
(丙申)慧南禪師傳法行偉
行偉。參慧南。依止二年。每造室。南必斂目。良久乃語。偉曰。和尚見行偉。必閤眼何耶。曰麻谷見良遂來。荷鋤鋤草。良遂有悟處。我見汝來。但閑閉目。汝雖無悟。然且有疑。尚亦可在。偉滋不曉。時泐潭月。與南同坐夏積翠。月以經論有聲。偉常侍坐。聽其談論。因讀小釋迦傳曰。韋尚書問仰山寂公。禪師尋常如何接人。寂曰。僧來必問來為何事。曰來親覲。又曰。還見老僧否。曰見。又問老僧何似驢。僧未有酬者。韋曰。若言見。爭柰驢。若言不見。今禮覲誰。以此故難答。寂曰。無人如尚書辨析者耳。月稱善。偉亦以為然。南獨曰。溈仰宗枝不到今者。病在此耳。偉日夜究思。不悟其意。將治行而西。卜庵嵩少之下。為粥飯僧。夜與一僧。同侍座。僧問。法華經言。得解一切眾生語言陀羅尼。何等語是陀羅尼。南顧香爐。僧即引手。候火有無。無火。又就添以炷香。仍依位而立。南笑曰。是此陀羅尼。偉驚喜。進曰。如何解。南令僧且去。僧揭簾趨出。南曰。若不解。爭能與么。偉方有省○慧南。住黃檗。學徒奔湊。雖飽參宿扣者。至則憮然自失。就弟子之列。潘興嗣。嘗問其故。南曰。父嚴則子孝。今日之訓。後日之
【現代漢語翻譯】 ○源。豫章鄧氏之子。字潛庵。也是南禪一脈的傳人。
（丙申年(1056)）慧南禪師傳法於行偉
行偉，參拜慧南禪師，依止兩年。每次拜訪慧南禪師，慧南總是閉上眼睛。過了很久才說話。行偉問：『和尚您見到行偉，總是閉眼，是為什麼呢？』慧南說：『麻谷禪師見到良遂來訪，就扛起鋤頭鋤草。良遂因此有所領悟。我見你來，只是閉目養神。你雖然沒有領悟，但至少有所疑惑，這也還可以。』行偉更加不明白。當時泐潭月禪師，與慧南禪師一同在積翠寺安居。月禪師精通經論，很有名聲。行偉常常侍奉在旁，聽他談論。一次，聽到他讀《小釋迦傳》，其中記載：韋尚書問仰山寂公禪師：『禪師您平時如何接引人？』寂公說：『僧人來訪，我必定問他來做什麼。』僧人說：『來親近拜見。』寂公又問：『還見到老僧嗎？』僧人說：『見到了。』寂公又問：『老僧像什麼？』僧人沒有能回答上來的。韋尚書說：『如果說見到了，又怎麼像驢呢？如果說沒見到，現在禮拜的又是誰呢？』因此這個問題很難回答。寂公說：『沒有人像尚書您這樣善於辨析。』月禪師稱讚說得好。行偉也認為如此。慧南禪師卻獨自說：『溈仰宗的宗風傳不到今天，病根就在這裡。』行偉日夜思考，不明白其中的意思。將要西行，在嵩山少室山下的卜庵，做一名粥飯僧。晚上與一位僧人，一同侍奉慧南禪師。僧人問：『《法華經》上說，得到能理解一切眾生語言的陀羅尼（總持、真言）。什麼是陀羅尼呢？』慧南禪師看了看香爐。僧人立刻伸手，試探香爐里是否有火。發現沒有火，又添了一炷香，然後回到原來的位置站立。慧南禪師笑著說：『這就是陀羅尼。』行偉驚喜，問道：『如何理解呢？』慧南禪師讓僧人先離開。僧人撩起簾子快步出去。慧南禪師說：『如果不理解，怎麼能這樣做呢？』行偉這才有所領悟。○慧南禪師，住在黃檗山，學徒們紛紛前來。即使是飽參老宿，到了這裡，也茫然若失，只能列于弟子之位。潘興嗣，曾經問過其中的緣故。慧南禪師說：『父親嚴厲，兒子才會孝順。今天的訓誡，是爲了日後的……』
【English Translation】 ○Yuan, a son of the Deng family of Yuzhang, styled Qian'an, was also a successor in the Southern Chan lineage.
(In the year Bingshen (1056)), Chan Master Huinan transmitted the Dharma to Xingwei.
Xingwei visited Huinan and stayed with him for two years. Each time he visited Huinan, Huinan would close his eyes. After a long while, he would speak. Xingwei said, 'Venerable Abbot, why do you always close your eyes when you see Xingwei?' Huinan said, 'When Magu saw Liang Sui coming, he shouldered a hoe and weeded. Liang Sui had an enlightenment. When I see you coming, I simply close my eyes. Although you have no enlightenment, you at least have doubts, which is also acceptable.' Xingwei was even more puzzled. At that time, Yue of Letan, was residing at Jicui Temple with Huinan during the summer retreat. Yue was renowned for his knowledge of scriptures and treatises. Xingwei often attended him, listening to his discussions. Once, he heard him reading 'A Short Biography of Shakyamuni,' which recorded: Minister Wei asked Zen Master Jikong of Yangshan, 'How does the Zen Master usually receive people?' Jikong said, 'When a monk comes, I always ask him what he has come for.' The monk says, 'I have come to pay my respects.' Jikong then asks, 'Have you seen the old monk?' The monk says, 'I have.' Jikong then asks, 'What does the old monk resemble?' No monk has been able to answer. Minister Wei said, 'If you say you have seen him, how can he resemble a donkey? If you say you have not seen him, who are you paying respects to now?' Therefore, this question is difficult to answer. Jikong said, 'No one is as skilled in analysis as you, Minister.' Yue praised him for speaking well. Xingwei also thought so. Huinan alone said, 'The lineage of the Weiyang school has not reached this day; the problem lies here.' Xingwei pondered day and night, not understanding its meaning. He was about to travel west, to Bu'an at the foot of Shaoshi Mountain in Songshan, to be a rice-eating monk. One night, he and another monk were attending Huinan. The monk asked, 'The Lotus Sutra says that one obtains the dharani (mantra, incantation) for understanding the languages of all beings. What language is the dharani?' Huinan looked at the incense burner. The monk immediately reached out, testing whether there was fire in the incense burner. Finding no fire, he added a stick of incense and then returned to his original position and stood. Huinan smiled and said, 'This is the dharani.' Xingwei was pleasantly surprised and asked, 'How is it understood?' Huinan told the monk to leave first. The monk lifted the curtain and hurried out. Huinan said, 'If you don't understand, how could you do that?' Xingwei then had an awakening. ○Huinan resided at Huangbo Mountain, and students flocked to him. Even those who were seasoned practitioners were bewildered upon arriving and could only be ranked among the disciples. Pan Xingsi once asked the reason for this. Huinan said, 'If the father is strict, the son will be filial. Today's instruction is for the future...'
范也。譬諸地。爾隆者下之。洼者平之。彼將登于千仞之上。吾亦與之俱。困而極於九淵之下。吾亦與之俱。伎之窮。則妄盡而自釋也。又曰。姁之嫗之。春夏之所以生育也。霜之雪之秋冬之。所以成熟也。吾欲無言得乎。又南室中。嘗問僧曰。人人盡有生緣。上座生緣在何處。我手何似佛手。我腳何似驢腳。三十餘年示此三問。學者莫測。脫有酬者。南無可否。斂目危坐。興嗣又問故。南曰。已過關者。掉臂徑去。安知有關吏。從關吏問可否。此未透關者也。自頌曰。生緣有語人皆識。水母何曾離得蝦。但見日頭東畔上。誰能更吃趙州茶。我手佛手兼舉。禪人直下薦取。不動干戈道出。當處超佛越祖。我腳驢腳並行。步步蹋著無生。直待云開日現。方知此道縱橫。總頌。生緣斷處伸驢腳。驢腳伸時佛手開。為報五湖參學者。三關一一透將來○慧圓。嗣雪竇。后依善暹。會洞山虛席。暹舉。應筠人之請。時南住黃檗。因出邑相見。南默無所言。但焚香相向危坐而已。自申時至三鼓。圓即起曰。夜深妨和尚偃息。趨出。明日各還山。南問永首座。汝在廬山。識今洞山老否。曰不識。止聞其名。久之進曰。和尚此回見之如何人。南曰。奇人。永退問侍者。汝隨和尚見洞山。夜語及何事。侍者以實告。永曰。疑殺天下人○嘉
【現代漢語翻譯】 範例。比如像大地一樣。高的地方就削低它，低窪的地方就填平它。如果有人要登上千仞（形容極高）的高峰，我也要和他一起去；如果有人困頓到九淵（極深的水）之下，我也要和他一起去。技藝到了盡頭，妄念就會消失而自然解脫。又說，『姁之嫗之』（撫育、養育），是春夏兩季生育萬物的原因；『霜之雪之秋冬之』（降霜下雪），是秋冬兩季使萬物成熟的原因。我想要不說一句話，能行嗎？ 又在南室中，曾經問僧人說：『人人都有生緣（產生、生存的因緣），上座（對僧人的尊稱）的生緣在哪裡？我的手像佛手嗎？我的腳像驢腳嗎？』三十多年來，我一直用這三個問題來開示，學者們都無法測度。即使有人回答了，南禪師也不置可否，只是閉著眼睛端坐。興嗣又問其中的緣故，南禪師說：『已經過了關的人，甩開手臂就走了，哪裡還知道有把關的官吏？從把關的官吏那裡問可否，這是還沒有通過關的人。』 自己作頌說：『生緣的道理說出來人人都明白，水母哪裡能夠離開蝦？只要看見太陽從東邊升起，誰還能再去吃趙州茶（比喻多此一舉）？我的手和佛手一起舉起，禪人應該當下領會。不動用武力就說出了真理，當下就超越了佛和祖師。我的腳和驢腳一起行走，每一步都踏著無生（不生不滅的真理）。直到云開日出，才知道這條道路是多麼的縱橫馳騁。』 總頌：『生緣斷絕之處伸出驢腳，驢腳伸出之時佛手展現。告訴五湖四海的參禪學道者，三關（禪宗用語，指破除迷惑的三道關卡）要一一透徹領悟。』 慧圓禪師，是雪竇禪師的法嗣，後來依止善暹禪師。適逢洞山寺住持的位置空缺，善暹禪師推薦他，應筠州人的請求。當時南禪師住在黃檗山，因此出城相見。南禪師沉默不語，只是焚香相對端坐而已。從申時（下午三點到五點）到三更（半夜十一點到一點），慧圓禪師就起身說：『夜深了，妨礙和尚休息。』就快步離開了。第二天各自回到自己的寺廟。南禪師問永首座：『你在廬山，認識現在的洞山寺住持嗎？』回答說：『不認識，只是聽說過他的名字。』過了很久，永首座進言說：『和尚這次見他，覺得他是怎麼樣的人？』南禪師說：『奇人。』永首座退下後問侍者：『你跟隨和尚見洞山寺住持，晚上說了些什麼？』侍者如實相告。永首座說：『這要讓天下人疑惑了。』嘉泰年間（1201-1204）的事情。
【English Translation】 An example. It's like the earth. Lower the high places and level the low places. If someone is going to climb to the top of a thousand 'ren' (仞, a unit of length, describing extreme height), I will go with them; if someone is trapped at the bottom of the nine abysses (九淵, a very deep body of water), I will go with them. When skill reaches its limit, delusion will disappear and naturally be released. It is also said, 'Xū zhī yù zhī' (姁之嫗之, to nurture and raise), is the reason why spring and summer give birth to all things; 'Shuāng zhī xuě zhī qiūdōng zhī' (霜之雪之秋冬之, frost and snow in autumn and winter), is the reason why autumn and winter make all things mature. Can I get away with not saying a word? Also, in the South Room, he once asked a monk: 'Everyone has a 'shēng yuán' (生緣, the cause and condition for arising and existing). Where is your 'shēng yuán' (生緣) , venerable monk? Is my hand like the Buddha's hand? Is my foot like a donkey's foot?' For more than thirty years, I have been using these three questions to instruct, but scholars cannot fathom them. Even if someone answers, Zen Master Nan would neither affirm nor deny, but just close his eyes and sit upright. Xing Si then asked the reason, and Zen Master Nan said: 'Those who have passed the barrier swing their arms and leave, how would they know there are gatekeepers? Asking the gatekeepers for permission is for those who have not passed the barrier.' He composed a verse himself, saying: 'The principle of 'shēng yuán' (生緣) is spoken and everyone understands, how can the jellyfish ever leave the shrimp? As long as you see the sun rising in the east, who would still eat Zhaozhou tea (趙州茶, a metaphor for doing something unnecessary)? My hand and the Buddha's hand are raised together, Zen practitioners should understand immediately. Without resorting to force, the truth is spoken, and one transcends the Buddha and the Patriarchs on the spot. My foot and the donkey's foot walk together, every step treads on 'wú shēng' (無生, non-birth, the truth of non-birth and non-death). Only when the clouds clear and the sun appears, will one know how vast and free this path is.' General verse: 'Where 'shēng yuán' (生緣) is cut off, the donkey's foot extends; when the donkey's foot extends, the Buddha's hand appears. Tell the Zen students from all over the world, the three barriers (三關, Zen term, referring to the three barriers to break through delusion) must be thoroughly understood one by one.' Zen Master Huiyuan, was a Dharma heir of Zen Master Xuedou, and later relied on Zen Master Shanxian. When the position of abbot of Dongshan Temple became vacant, Zen Master Shanxian recommended him, in response to the request of the people of Yunzhou. At that time, Zen Master Nan lived in Huangbo Mountain, so he went out of the city to meet him. Zen Master Nan was silent and did not speak, but only burned incense and sat upright facing each other. From Shen Shi (3 PM to 5 PM) to the third watch (11 PM to 1 AM), Zen Master Huiyuan got up and said: 'It's late at night, disturbing the abbot's rest.' And quickly left. The next day, they each returned to their own temples. Zen Master Nan asked the head monk Yong: 'Are you familiar with the current abbot of Dongshan Temple in Lushan?' He replied: 'I don't know him, I've only heard his name.' After a long time, Head Monk Yong spoke up and said: 'How did the abbot find him this time?' Zen Master Nan said: 'A remarkable person.' Head Monk Yong retreated and asked the attendant: 'You followed the abbot to see the abbot of Dongshan Temple, what did you talk about at night?' The attendant told the truth. Head Monk Yong said: 'This will make the world doubt.' This happened during the Jiatai era (嘉泰, 1201-1204).
祐中。男子冷清妖言誅。谷泉坐清曾經繇庵中決杖。配郴州牢城。盛暑負土經通衢。弛擔而坐。觀者如堵。說偈曰。今朝六月六。谷泉受罪足。不是上天堂。便是入地獄。言訖微笑。泊然如蟬蛻。異香郁然。阇維舍利不可勝數。郴人塔之。至今祠焉。
(丁酉)洪英謁可真禪師
洪英。謁可真。方入室。真曰。女子出定意旨如何。英引手掐真膝而去。真笑曰。賣匙箸客未在。真知其脫略窠臼。大稱賞之○法秀。出世淮四面山。杖笠之外。包具而已。衲子追逐。秀哀祖道不振。以身任之。
(己亥)慶閑參慧南禪師
慶閑。福州卓氏子。母夢胡僧。授以明珠。而孕。及生。白光照室。幼不近酒胾。出家遠遊。所至自處。罕與人接。有即之者。一舉手而去。父事慧南。南甚重之○江州承天虛席。居訥以了元當其選。郡將見而少之。訥曰。元齒少而德壯。雖萬耆衲。不可折也。於是以元住承天○言法華者。莫知其所從來。初見之景德寺。久留講肆。一日讀雲門錄。忽契悟。未幾。宿命遂通。相傳言誦法華經。故以為名。時獨語笑。多行市裡。或舉手畫空。佇立良久。從屠沽游。飲啖無所擇。道俗共目為狂。僧有問。師凡耶聖耶。言舉手曰。我不在此住。丞相呂夷簡。一日預化䟽。請法華齋。明日果
【現代漢語翻譯】 現代漢語譯本 祐中（年號）。有男子名叫冷清，說了妖異的言論而被誅殺。谷泉禪師在曾經居住的庵中被判決杖刑，流放到郴州牢城。盛夏時節，他揹著泥土經過通衢大道，放下擔子坐在路邊，觀看的人像墻一樣多。他說了偈語：『今朝六月六（日），谷泉受罪已足夠。不是上天堂，便是入地獄。』說完就微笑著，像蟬蛻一樣安然離世，異香濃郁，火化后的舍利多得數不清。郴州人建塔來供奉他，直到今天還在祭祀他。
（丁酉(1057)年）洪英拜見可真禪師
洪英禪師拜見可真禪師。剛進入禪房，可真禪師就問：『女子出定的意旨如何？』洪英禪師伸手掐可真禪師的膝蓋就離開了。可真禪師笑著說：『賣匙箸的客人還沒到。』可真禪師知道他擺脫了舊的模式，非常讚賞他。法秀禪師，在淮四面山開山說法，除了手杖和斗笠之外，只有簡單的行囊。僧人們追隨他。法秀禪師哀嘆佛法衰落，以自身來承擔復興佛法的責任。
（己亥(1059)年）慶閑參拜慧南禪師
慶閑禪師，是福州卓氏的兒子。他的母親夢見一位胡僧，授予她一顆明珠，因此懷孕。出生時，白光照亮了整個房間。從小就不接近酒肉。出家后四處遊歷，所到之處都獨自居住，很少與人交往。有人接近他，他就舉起手離開。他像對待父親一樣侍奉慧南禪師，慧南禪師非常器重他。江州承天寺住持的位置空缺，居訥禪師認爲了元禪師可以勝任這個職位，郡將見到他後覺得他太年輕。居訥禪師說：『了元禪師年紀雖小但德行高尚，即使是上萬名老僧，也不能動搖他。』於是就讓了元禪師住持承天寺。言法華禪師，沒有人知道他從哪裡來。最初在景德寺見到他，長期留在講經的地方。有一天讀《雲門錄》時，忽然開悟。沒過多久，宿命通就顯現了。相傳他經常誦讀《法華經》，因此得名。他時常自言自語，獨自發笑，經常在街市裡行走，有時舉手在空中比劃，佇立很久。與屠夫和賣酒的人交往，吃喝不加選擇。僧人和俗人都認為他瘋癲。有僧人問：『師父是凡人還是聖人？』言法華禪師舉起手說：『我不在這裡住。』丞相呂夷簡有一天預先化緣，請言法華禪師設齋。第二天果然應驗。
【English Translation】 English version Youzhong (era name). A man named Lengqing was executed for uttering heretical words. Monk Guquan was sentenced to be beaten with a staff in the hermitage where he once lived and exiled to Chenzhou prison city. In the sweltering summer, he carried earth through the main thoroughfare, setting down his load to rest. Onlookers were like a wall. He spoke a verse: 'Today, the sixth day of the sixth month, Guquan has suffered enough. It's either going to heaven or entering hell.' After speaking, he smiled and passed away peacefully like a cicada shedding its skin, with a rich fragrance. The relics after cremation were countless. The people of Chenzhou built a pagoda to enshrine him, and they still worship him today.
(Dingyou year (1057)) Hongying visited Chan Master Kezhen.
Chan Master Hongying visited Chan Master Kezhen. As soon as he entered the room, Chan Master Kezhen asked, 'What is the meaning of a woman emerging from samadhi?' Chan Master Hongying pinched Chan Master Kezhen's knee and left. Chan Master Kezhen laughed and said, 'The guest selling spoons and chopsticks has not yet arrived.' Chan Master Kezhen knew that he had broken free from old patterns and greatly praised him. Chan Master Faxiu established a monastery on the Four Sides Mountain of Huai, with only a staff and a bamboo hat, and simple luggage. Monks followed him. Chan Master Faxiu lamented the decline of Buddhism and took it upon himself to revive it.
(Jihai year (1059)) Qingxian visited Chan Master Huinan.
Chan Master Qingxian was the son of the Zhuo family of Fuzhou. His mother dreamed of a foreign monk who gave her a bright pearl, and she became pregnant. At birth, white light illuminated the entire room. From a young age, he did not approach wine and meat. After becoming a monk, he traveled far and wide, living alone wherever he went, rarely interacting with people. If someone approached him, he would raise his hand and leave. He served Chan Master Huinan as he would his father, and Chan Master Huinan greatly valued him. The position of abbot of Chengtian Temple in Jiangzhou was vacant, and Chan Master Ju Ne believed that Chan Master Liaoyuan could fill the position. The prefectural general saw him and thought he was too young. Chan Master Ju Ne said, 'Chan Master Liaoyuan is young in age but strong in virtue, even ten thousand old monks cannot shake him.' So he had Chan Master Liaoyuan reside at Chengtian Temple. Chan Master Yan Fahua, no one knew where he came from. He was first seen at Jingde Temple and stayed in the lecture hall for a long time. One day, while reading the Yunmen Record, he suddenly attained enlightenment. Not long after, his past lives became clear. It is said that he often recited the Lotus Sutra, hence the name. He often talked to himself and laughed alone, often walked in the market, sometimes raised his hand and gestured in the air, standing for a long time. He associated with butchers and wine sellers, eating and drinking without discrimination. Monks and laypeople alike regarded him as crazy. A monk asked, 'Master, are you an ordinary person or a sage?' Chan Master Yan Fahua raised his hand and said, 'I do not dwell here.' Prime Minister Lu Yijian one day solicited donations in advance and invited Chan Master Yan Fahua to hold a vegetarian feast. The next day it came true.
到。坐于堂上。簡拜。問佛法大意。曰本來無一物。一味總成真。又問未來臧否。言索筆。大書亳州二字。后簡罷相。知亳州。始悟前讖。集仙王質問。如何是祖師西來意。曰青山影里潑藍起。寶塔高吟撼曉風。曰請法華燒香。曰未從齋戒覓。不向佛邊求。助教徐岳。問祖師西來意。曰街頭東畔底。曰不會。曰三般人不會。仁宗國嗣未立。夜焚香默禱。翼日具齋。䖍請法華大士。清旦帝道衣凝立以待。俄侍衛馳奏。言法華。直趨𥨊殿。禁兵呵止不得。帝笑曰。朕請之來耳。有頃至。竟升御榻。跏趺而坐。受供訖將去。帝以儲嗣為問。索筆大書十三十三數行。擲筆去。至英宗即位。乃濮安懿王。第十三子也。慶曆戊子十一月日將化。謂人曰。吾從無量劫來。成就逝多國土。分身揚化。今南歸矣。言畢右脅而逝。
(庚子)達觀曇穎禪師入寂(谷隱聰法嗣臨濟第七世)
曇穎。住金山。嘉祐四年除夕。遣侍者。馳書別揚州刁景純曰。明旦當行。不暇相見。厚自愛。景純開書大驚曰。當柰何。復書訣別而已。中夜報揚州馳書。船將及岸。穎欣然。遣撾鼓升座。敘出世本末。謝裨贊叢林者。勤修勿怠。下座曰。吾化后。當以賢監寺次補。讀景純書畢。大眾擁步。上方丈。穎跏趺。揮令各遠立。良久乃化○洪英。游
【現代漢語翻譯】 現代漢語譯本：
到達后，（法華）坐于堂上，簡單地拜見（仁宗）。（仁宗）問佛法大意。（法華）說：『本來無一物，一味總成真。』又問未來吉兇。（法華）要來筆，大書『亳州』二字。後來（仁宗）罷免宰相之位，被貶知亳州，才明白之前的預言。集賢王質問（法華）：『如何是祖師西來意？』（法華）說：『青山影里潑藍起，寶塔高吟撼曉風。』（王）說：『請（您）說法華（經），我來燒香。』（法華）說：『未從齋戒覓，不向佛邊求。』助教徐岳問『祖師西來意』。（法華）說：『街頭東畔底。』（徐岳）說：『不會。』（法華）說：『三般人不會。』
仁宗（趙禎，1010-1063）沒有確立皇位繼承人，夜裡焚香默默祈禱。第二天準備好齋飯，虔誠地迎請法華大士。清晨，仁宗穿著帝王道袍凝神站立等待。不久，侍衛飛奔來報，說（法華）直奔皇宮大殿，禁兵呵斥也攔不住。仁宗笑著說：『朕請他來的。』一會兒，（法華）到了，竟然登上皇帝的床榻，結跏趺坐，接受供養完畢將要離去。仁宗以儲君之事詢問，（法華）要來筆大書十三十三數行，扔下筆離去。到英宗（趙曙，1032-1067）即位，（人們）才知道（英宗）是濮安懿王第十三子。慶曆戊子年（1048年）十一月將要圓寂，對人說：『吾從無量劫來，成就逝多國土，分身揚化，今南歸矣。』說完右脅而逝。
（庚子年）（1060年）達觀曇穎禪師入寂（谷隱聰法嗣，臨濟第七世）。
曇穎，住在金山。嘉祐四年（1059年）除夕，派遣侍者，快馬送信告別揚州刁景純說：『明早當行，不暇相見，厚自愛。』景純打開信大驚說：『當柰何？』回信訣別而已。半夜回報揚州快信，船將要靠岸，曇穎欣然，派遣敲鼓升座，敘述出世的本末，感謝幫助和贊助叢林的人，（勸誡大家）勤修勿怠。下座說：『吾化后，當以賢監寺次補。』讀完景純的信，大眾擁步上方丈，曇穎結跏趺坐，揮手命令各自遠離站立，很久之後圓寂。洪英，遊歷……
【English Translation】 English version:
(Fahua) arrived and sat in the hall. He gave a simple bow. (Renzong) asked about the main idea of the Buddha-dharma. (Fahua) said, 'Originally, there is nothing; the one flavor completely becomes truth.' He further asked about future fortune. (Fahua) asked for a brush and wrote the two characters '亳州 (Bozhou, a place name).' Later, (Renzong) was dismissed from his position as prime minister and was demoted to be the governor of Bozhou, only then did he understand the previous prophecy. Jixian Wang questioned (Fahua), 'What is the meaning of the Patriarch's coming from the West?' (Fahua) said, 'Blue rises in the shadow of green mountains; the high chanting of the pagoda shakes the morning wind.' (Wang) said, 'Please expound the Lotus Sutra, and I will burn incense.' (Fahua) said, 'Not to be sought from fasting and abstinence, not to be sought at the Buddha's side.' Assistant Instructor Xu Yue asked about the 'meaning of the Patriarch's coming from the West.' (Fahua) said, 'The one at the east side of the street.' (Xu Yue) said, 'I don't understand.' (Fahua) said, 'Three kinds of people don't understand.'
Renzong (Emperor Renzong of Song, 1010-1063) had not established an heir to the throne, so he burned incense and prayed silently at night. The next day, he prepared a vegetarian meal and reverently invited the Great Being Fahua. In the early morning, the Emperor Renzong stood solemnly, wearing his imperial Taoist robes, waiting. Soon, a guard rushed to report that (Fahua) was heading straight for the palace hall, and the palace guards could not stop him. The Emperor smiled and said, 'I invited him here.' After a while, (Fahua) arrived and actually ascended the Emperor's bed, sat in the lotus position, and after receiving offerings, was about to leave. The Emperor asked about the matter of the heir apparent. (Fahua) asked for a brush and wrote the number 'thirteen' several times in a row, then threw down the brush and left. When Emperor Yingzong (Emperor Yingzong of Song, 1032-1067) ascended the throne, (people) realized that (Yingzong) was the thirteenth son of Prince Yi of Pu'an. In the eleventh month of the year wuzi of the Qingli era (1048), he was about to pass away, and he said to people, 'I have, from countless kalpas, accomplished the land of Jetavana, manifested myself in countless forms to spread the teachings; now I am returning south.' After speaking, he passed away lying on his right side.
(In the year gengzi) (1060), Chan Master Daguan Tanying entered nirvana (a Dharma successor of Guyin Cong, the seventh generation of the Linji school).
Tanying lived at Jinshan. On New Year's Eve of the fourth year of the Jiayou era (1059), he sent a servant to send a letter to Diao Jingchun of Yangzhou, saying, 'I will be leaving tomorrow morning; I don't have time to see you. Take good care of yourself.' Jingchun opened the letter and was greatly alarmed, saying, 'What should I do?' He wrote back a farewell letter. In the middle of the night, a fast letter from Yangzhou reported that the boat was about to dock. Tanying was delighted and sent someone to beat the drum and ascend the seat, narrating the beginning and end of his emergence into the world, thanking those who helped and supported the sangha, (admonishing everyone) to diligently cultivate without懈怠. After descending from the seat, he said, 'After my transformation, the virtuous supervisor of the temple should be the next to fill the position.' After reading Jingchun's letter, the assembly crowded up to the abbot's room. Tanying sat in the lotus position, waved his hand, and ordered everyone to stand far away. After a long time, he entered nirvana. Hongying, traveled...
西山。與潘興嗣。同宿雙嶺。嗣曰。龍潭見天皇時節。冥合孔子。英驚問故。曰。孔子曰。二三子。以我為隱乎。吾無隱乎爾。我無行而不與二三子者。是丘也。師以為何如。英笑曰。楚人以山雞為鳳。世傳以為笑。不意居士此語相類。汝擎茶來。我為汝接。汝行益來。我為汝受。汝問訊我起手。若言是說。說個甚麼。若言不說。龍潭何以便悟。此所謂無法可說。是名說法。以世尊之辯。亦不能加此兩句耳。學者但求解會。譬如以五色圖畫虛空。鳥窠無佛法可傳授。不可默坐。閑拈布毛吹之。侍者便悟。學者乃曰。拈起布毛。全體發露。似此見解。未出教乘。其可稱祖師門下客哉。九峰被人問。深山裡還有佛法也無。不得已。曰有。及被窮詰。無可有。乃曰。石頭大者大。小者小。學者卜度曰。剎說眾生說。三世熾然說。審如是。教乘自足。何必更問祖師西來意旨耶。要得脫體明去。譬如眼病人。求醫治之。醫者但能去翳膜。不曾以光明與之。嗣推床驚曰。吾憂積翠法道未有繼者。今知盡在。子躬厚自愛。雙嶺順問庵中老師。好問學者。並卻咽喉。唇吻道取一句。首座曾道得么。英乾笑。已而有偈曰。阿家嘗醋三尺喙。新婦洗面摸著鼻。道吾答話得腰裈。玄沙開書是白紙。順屈服。以為名下無虛士。
(辛丑)
【現代漢語翻譯】 現代漢語譯本 西山。與潘興嗣一同在雙嶺住宿。潘興嗣說：『龍潭和天皇相見的時候，暗合了孔子的思想。』 英聽了很驚訝，問他是什麼緣故。潘興嗣說：『孔子說：「你們這些弟子，以為我有什麼隱瞞的嗎？我是沒有什麼隱瞞的。我沒有做過什麼事不和你們一起做的，這就是我孔丘啊。」老師您覺得怎麼樣？』 英笑著說：『楚國人把山雞當成鳳凰，世人都以此為笑柄。沒想到居士您說的話也和這差不多。你端茶過來，我為你接茶。你走過來，我為你承受。你問候我的時候我起身。如果說是說，那說的是什麼？如果說不是說，龍潭又怎麼會因此而領悟？』這就是所謂的『沒有固定的方法可以說，這就是說法』。即使是世尊的辯才，也不能超過這兩句話了。 學佛的人只求理解領會，就像用五彩的顏料在虛空中作畫一樣。鳥窠禪師說沒有佛法可以傳授，（你們）不要只是靜靜地坐著，無聊地拿起布毛吹。侍者因此而領悟。學佛的人於是說：『拿起布毛，全部都顯露出來了。』像這樣的見解，還沒有超出經教的範圍，怎麼能稱得上是祖師門下的弟子呢？ 九峰被人問：『深山裡還有佛法嗎？』不得已，回答說：『有。』等到被追問，又說『無可有』，於是說：『石頭大的大，小的小。』學佛的人猜測說：『剎土在說法，眾生在說法，三世都在熱烈地說法。』如果真是這樣，經教本身就足夠了，何必再問祖師西來的意旨呢？ 想要徹底明白，就像眼睛有病的人，求醫生治療。醫生只能去除眼翳，並不能把光明給他。』潘興嗣推開床，驚訝地說：『我擔心積翠庵的佛法道統沒有繼承人，現在知道都在您身上了。』希望您多多保重自己。 雙嶺順問庵中的老師，喜歡問學佛的人，閉上咽喉和嘴唇，用道來說一句。首座曾經說過嗎？』英乾笑了幾聲，之後作偈說：『婆婆常常吃醋，有三尺長的嘴。新媳婦洗臉的時候摸到了自己的鼻子。道吾回答問題得到了褲子，玄沙打開書是白紙。』順屈服了，認為名下沒有虛假的人才。 （辛丑(1241)）
【English Translation】 English version Xishan stayed overnight at Shuangling with Pan Xingsi. Xingsi said, 'When Longtan met Emperor Tian, it secretly coincided with the thoughts of Confucius.' Ying was surprised and asked him the reason. Xingsi said, 'Confucius said, "Do you disciples think I have anything to hide? I have nothing to hide. I have never done anything that I have not done with you, this is me, Qiu." What do you think, teacher?' Ying smiled and said, 'The people of Chu regard the mountain chicken as a phoenix, and the world laughs at it. I didn't expect that what you said, layman, is similar to this. Bring the tea, I will receive it for you. You come over, I will bear it for you. When you greet me, I get up. If it is saying, what is it saying? If it is not saying, how did Longtan realize it?' This is the so-called 'no fixed method to say, this is Dharma teaching'. Even the eloquence of the World Honored One cannot exceed these two sentences. Those who study Buddhism only seek to understand, just like painting in the void with colorful paints. Zen Master Niaoke said that there is no Dharma to be taught, (you) should not just sit quietly, and boredly pick up cloth and blow it. The attendant therefore realized. The Buddhist then said, 'Picking up the cloth, everything is revealed.' Such a view has not gone beyond the scope of the teachings, how can it be called a disciple of the Patriarch? Jiufeng was asked, 'Is there still Buddhism in the deep mountains?' He had no choice but to answer, 'Yes.' When asked further, he said 'Nothing can be had', so he said, 'The big stone is big, the small one is small.' The Buddhist guessed, 'The Buddha land is teaching, sentient beings are teaching, and the three worlds are teaching fervently.' If this is the case, the teachings themselves are sufficient, why bother to ask the meaning of the Patriarch's coming from the West? To understand thoroughly, it is like a person with eye disease seeking treatment from a doctor. The doctor can only remove the eye disease, but cannot give him light.' Pan Xingsi pushed the bed away and said in surprise, 'I am worried that the Dharma lineage of Jicui Nunnery has no successor, but now I know it is all in you.' I hope you take good care of yourself. The teacher in Shunwen Nunnery in Shuangling likes to ask Buddhists, close your throat and lips, and say a sentence with the Dao. Has the chief seat ever said it?' Ying chuckled a few times, and then composed a verse: 'The mother-in-law often eats vinegar and has a three-foot-long mouth. The new daughter-in-law touched her nose when washing her face. Daowu got pants for answering questions, and Xuansha opened the book and it was blank paper.' Shun surrendered, thinking that there were no false talents under his name. (Xin Chou (1241))
契嵩禪師進傳法正宗記
契嵩。字仲靈。自號潛子。生藤州。鐔津李氏。十三得度。十四受具。十九遊方。時寧風鄉。有異女子姚道姑。年百餘歲。面如處子。精嚴住山。嵩造焉。姑留之信宿。中夜聞池中有如戛銅器聲。嵩問姑。姑曰。噫此龍吟也。聞者瑞徴。子后當有大名於世行矣。無滯。於是遂下江湘。陟沖岳。謁神鼎諲。不契。至袁筠。受記莂于曉聰。游匡山。開先主者。命掌書記。嵩笑曰。我豈為汝一杯姜杏湯耶。去之。居杭之西湖三十年。閉關不妄交。夜則頂戴觀音像。誦其號。必滿數萬聲乃𥨊。自是世間經書章句。不學而能作。原教論十餘篇。以抗宗韓排佛之說。撰傳法正宗記。定祖圖。以摩訶迦葉。獨得大法眼藏。為初祖。推至達磨。為二十八祖。密相付囑。不立文字。謂之教外別傳。書成。赍往京師。並上仁宗。萬言書其略曰。儒者以文排佛。而曰。尊一王之道。慕三代之政。是安知佛之道與王道合也。夫王道者。皇極也。皇極者。中道之謂也。而佛之道。亦曰中道。中正不偏。大略與儒同。及其推物理。而窮神極妙。則與世相萬矣。二帝三皇。庸知非佛者之變耶。佛者非二帝三皇之本耶。陛下舉皇極。以臨天下。任賢才庸。政事號令賞罰。不失其信。制度文物。不失其宜。則佛氏之道。在陛
下之治體矣。經曰。治世語言。資生業等。皆順正法。此之謂也。此推聖人之遠體。不止論其近跡耳。然遠體者。人多不見。近跡者。僧多束執。幸陛下發其遠體。使儒者知之。諭其近跡。使僧者通之。夫跡屬教。體屬道。非道則教無本。非教則道不顯。論者不探其所以為教之深遠者。第見其徒不事。事不躬衣食。以為詭異徒。惡黑黧為患。而不見脈患之深也。黑黧不過變其面板。若脈患至深。則絕人性命也。聖人導之割情愛。委身世欲。其全性命之至本。以治生死之大病。所謂治其出世者也。佛法大要。在人正其心。心果正。則其為道也至。為德也盛。此乃陛下。自知而自得。然必陳之云云者。蓋欲詔以示學者使其知佛之法有益於帝王之道德如此也。又佛者神靈睿智。古云。大不測人也。所得之道。妙乎天地鬼神。而天地鬼神嘉之。河海方波濤洶涌。其舟欲沒。及投以佛經。則波清水平。民得無害。雨旸不時。以其法禱之天地。而雨旸時。若與陛下。禋天地。祀社稷。禱百神。而與民為福者。何以異乎祭法。曰法施於民。則祀之。能御大災。捍大患。則祀之。今佛法。上則密資天子之道德。次則與天下助教化。其次則省刑罰。又其次則與天下。致福卻禍。以先王之法裁之。可斥乎。可事乎。又儒經佛經。意似者數端
。含而蘊之。若待佛教發明。而意密且遠。后儒註解。牽于訓詁。不能遠見聖人奧旨。豈非傳所謂夫子之文章可得而聞也。夫子之言。性與天道。不可得而聞也。云云。凡數萬言。書上知開封。府王素奏聞。帝覽其書。嘉嘆久之。敕送宰相。韓琦等。躬自詳閱○重元。青州孫氏子。出家受具。遊方。參義懷悟旨。懷嘗曰。此吾家千里駒也。后住魏府天缽寺。示眾。佛法在日用處。在行住坐臥處。吃粥吃飯處。語言相問處。所作所為。舉心動念。又卻不是也。又曰。時當缺減人壽。少有登六七十者。汝輩入我法中。整頓手腳。未穩早是。三四十年須臾。衰病至衰病至。則老至老至。則死至前去。幾何尚復恣意。何不初中后。夜純靜去。文彥博。以使相鎮北京。一日元來謁別。博曰。師老矣。復何往。曰入滅去。博笑謂其戲語。躬自送之歸。與子弟言。其道韻深穩。談笑有味。非常僧也。使人候之。果已坐脫。大驚歎異。時方盛暑。香風襲人。久之阇維。煙色白瑩。舍利無數。博親往臨視。執上所賜白琉璃瓶。置坐前。祝曰。佛法果靈。愿舍利填吾瓶。言卒煙自空而降。布入瓶中。煙滅舍利如所愿。博自是竭誠內典。恨知之暮○文彥博。字寬夫。歷仕四朝。出入將相。五十餘年。封潞國公。守洛陽日。嘗致齋。往龍安寺。
瞻禮聖像。忽見像壞墮地。略不加敬。但瞻視而出。旁有僧曰。何不作禮。博曰。像既壞。吾將何禮。僧曰。譬如官路土人掘以為像。智者知路土。凡人謂像生。後來官欲行。還將像填路。像本不生滅。路亦無新故。博聞之有省。繇是慕道益力。專念阿彌陀佛。辰香夜坐。未嘗少懈。每發願曰。愿我常精進。勤修一切善。愿我了心宗。廣度諸含識。乃與凈嚴。集十萬人。為凈土會。臨終安然。唸佛而化。壽九十二○歐陽修。字永叔。官至。參知政事。居洛時游嵩山。卻僕吏放意。而往至一寺。傍有老僧。閱經自若。修問。誦何經。曰法華。曰古之高僧。臨死生之際。類皆談笑脫去。今何寂寥無有。老僧笑曰。古人唸唸定。臨終安得亂。今人唸唸亂。臨終安得定。修大嘆服。后以觀文殿學士太子少師致仕。居穎州。因穎守道修颙禪師德業備。饌延颙。遽問曰。浮圖之教何為者。颙乃款論。指妙揮微。修竦然曰。吾初不知佛書。其妙至此。易簀時。召子弟。切誡之曰。吾生平以文章名。當世力詆浮圖。今此衰殘。忽聞奧義。方將研究。命也柰何。汝等勉旃。無蹈後悔。修乃捐酒肉。徹聲色。灰心默坐。令老兵近寺。借華嚴。讀至八卷。安坐而薨。
(壬寅)宋仁宗賜傳法正宗記等書入藏
契嵩所進。傳法正宗
【現代漢語翻譯】 現代漢語譯本 瞻仰聖像。忽然看見佛像損壞掉在地上，（歐陽）博一點也不恭敬，只是看看就走了。旁邊有個僧人說：『為什麼不禮拜？』（歐陽）博說：『佛像既然壞了，我禮拜什麼呢？』僧人說：『譬如官府修路，（用）土人挖土來做成佛像。有智慧的人知道那是路上的土，普通人卻認為佛像是生出來的。後來官府要修路，又把佛像填到路里。佛像本來就沒有生滅，路也沒有新舊。』（歐陽）博聽了之後有所領悟，從此更加仰慕佛道，專心念誦阿彌陀佛（Amitabha），每天早晚燒香靜坐，從不懈怠。常常發願說：『愿我常常精進，勤奮修習一切善行。愿我明瞭心宗，廣度一切有情眾生。』於是和凈嚴一起，召集十萬人，舉辦凈土法會。臨終時安詳自在，唸佛往生。享年九十二歲。（歐陽）修，字永叔，官至參知政事。居住在洛陽時遊覽嵩山，辭退僕人，隨意前往一座寺廟。旁邊有個老僧，正在專心閱讀經書。（歐陽）修問：『誦讀什麼經？』（老僧）說：《法華經》（Lotus Sutra）。（歐陽修）說：『古代的高僧，在臨死的時候，大多談笑自若地離去，現在為什麼這麼寂寥，沒有這種情況呢？』老僧笑著說：『古人唸唸都在定中，臨終怎麼會亂？現在的人唸唸都在亂中，臨終怎麼會定？』（歐陽）修非常歎服。後來以觀文殿學士、太子少師的身份退休，居住在穎州。因為穎州太守道修颙禪師的德行和事業都很完備，（歐陽修）準備了齋飯宴請道颙。（歐陽修）隨即問道：『佛教的教義是什麼？』道颙於是詳細地闡述，指明精妙之處，闡發細微之理。（歐陽）修肅然起敬地說：『我以前不知道佛書，它的精妙竟然到了這種地步。』臨終時，（歐陽修）召集子弟，懇切地告誡他們說：『我一生以文章聞名於世，曾經極力詆譭佛教，現在我衰老殘疾，忽然聽聞佛法的奧義，正要研究，這是命啊，有什麼辦法呢？你們要努力啊，不要重蹈我的覆轍。』（歐陽）修於是戒除酒肉，停止聲色娛樂，心如止水般靜默地坐著，讓老兵到附近的寺廟，借來《華嚴經》（Avatamsaka Sutra），讀到第八卷，安詳地坐著去世了。 （壬寅年）（1062年）宋仁宗（Emperor Renzong of Song）賜予契嵩（Qisong）所進獻的《傳法正宗記》（Chronicle of the Orthodox Transmission of the Dharma）等書籍收入佛藏。
【English Translation】 English version He paid homage to a sacred image. Suddenly, he saw the image break and fall to the ground. (Ouyang) Bo showed no reverence, merely glanced at it and left. A monk nearby said, 'Why don't you pay respects?' Bo replied, 'Since the image is broken, what should I pay respects to?' The monk said, 'It's like when the government builds a road, the locals dig up earth to make an image. The wise know it's earth from the road, but ordinary people think the image is born. Later, when the government wants to repair the road, they use the image to fill the road. The image is fundamentally neither born nor dies, and the road is neither new nor old.' Bo had an awakening upon hearing this, and from then on, he admired the Buddhist path even more, focusing on reciting Amitabha (Amitabha) Buddha's name. He burned incense and sat in meditation every morning and evening, never slacking. He often made vows, saying, 'May I always be diligent, diligently cultivating all good deeds. May I understand the essence of the mind, and widely liberate all sentient beings.' Thereupon, together with Jingyan, he gathered ten thousand people for a Pure Land assembly. He passed away peacefully while reciting the Buddha's name at the end of his life. He lived to be ninety-two years old. Ouyang Xiu, courtesy name Yongshu, held the official position of Participating in Political Affairs. When residing in Luoyang, he visited Mount Song, dismissing his servants and freely going to a temple. An old monk was nearby, absorbed in reading scriptures. Xiu asked, 'What scripture are you reciting?' The monk replied, 'The Lotus Sutra (Lotus Sutra).' (Ouyang Xiu) said, 'Ancient eminent monks, at the moment of death, mostly departed with laughter and ease. Why is it so desolate now, without such occurrences?' The old monk smiled and said, 'The ancients' minds were constantly in samadhi, how could they be disturbed at the end of life? People today's minds are constantly in chaos, how could they be in samadhi at the end of life?' Xiu was greatly impressed. Later, he retired as Academician of the Guanwen Hall and Junior Preceptor of the Crown Prince, residing in Yingzhou. Because the prefect of Yingzhou, Chan Master Daoxiong, was complete in virtue and accomplishments, (Ouyang Xiu) prepared a vegetarian feast to invite Daoxiong. (Ouyang Xiu) immediately asked, 'What is the teaching of Buddhism?' Daoxiong then explained in detail, pointing out the subtleties and elucidating the subtle principles. Xiu said with reverence, 'I never knew before that Buddhist scriptures were so profound.' At the time of his death, (Ouyang Xiu) summoned his children and earnestly warned them, 'I have been known throughout my life for my writings, and I have vigorously criticized Buddhism. Now that I am old and frail, I have suddenly heard the profound meaning of the Dharma, and I am about to study it. This is fate, what can be done? You must strive hard and not repeat my mistakes.' (Ouyang) Xiu then abstained from wine and meat, stopped sensual pleasures, and sat in silence with a still mind. He asked an old soldier to borrow the Avatamsaka Sutra (Avatamsaka Sutra) from a nearby temple, and after reading to the eighth volume, he passed away peacefully while sitting. In the year Renyin (1062 AD), Emperor Renzong of Song bestowed the Chronicle of the Orthodox Transmission of the Dharma (Chronicle of the Orthodox Transmission of the Dharma) and other books presented by Qisong (Qisong) to be included in the Buddhist canon.
記等書。宰相韓琦而下。相與觀嘆。探經考證。既無訛謬。嘉祐七年三月日。賜書入藏。復下詔褒寵。賜紫方袍。號明教禪師。嵩再拜辭讓。不許。韓琦富弼等而下。皆延見而尊禮之。歐陽修不喜佛教。及見其文。謂琦曰。不意僧中有此郎耶。與語終日。大見稱賞。留居閔賢寺。不受。再請東還。律學者。僧疾造論。非之。嵩益著書。援引左證。禪門增氣○守芝化后。文悅東遊三吳。所至叢林改觀。雪竇尤敬畏之。每集眾茶。必橫設特榻。以示禮異。出世南昌翠巖。未幾住法輪。給舂監刈。皆自董之。見挾幞負包而至者。則喜見。荷擔者。蹙頞曰。未也。更三十年。跨馬行腳也。俄遷云峰。嘉祐七年七月八日。升座辭眾。說偈曰。住世六十六年。為僧五十九夏。禪流若問旨歸。鼻孔大頭向下。遂泊然而化。阇維得五色舍利塔焉○祖心。南雄鄔氏子。年十九目盲。父母許以出家。遂復明。試經得度。棄去入叢林。參文悅三年。難其孤硬。告悅將去。悅曰。必往依黃檗南公。心至黃檗四年。不大發明。又辭。再上云峰。會悅謝世。就止石霜。無所參決。因閱傳燈。至僧問多福如何是多福一叢竹。福曰。一莖兩莖斜。僧曰不會。福曰。三莖四莖曲。心於此頓悟。徹見二師用處。徑回黃檗。方展坐具。南笑曰。子已入吾室矣。
【現代漢語翻譯】 現代漢語譯本： 記載等書籍。宰相韓琦以下，互相觀看讚歎，探究經文考證，沒有發現任何錯誤遺漏。嘉祐七年（1062年）三月某日，朝廷將這些書籍收入藏經閣，又下詔褒獎恩寵，賜予紫色方袍，賜號『明教禪師』。 釋守嵩再三拜謝推辭，朝廷不予允許。韓琦、富弼等以下官員，都接見他並以禮相待。歐陽修原本不喜歡佛教，等到看到他的文章，對韓琦說：『沒想到僧人中有這樣的人才啊！』與他交談一整天，非常讚賞。想讓他留在閔賢寺居住，釋守嵩沒有接受，再次請求返回東方。律宗學者僧疾造作理論來非難他，釋守嵩更加著書立說，援引各種證據，禪宗門庭因此更加有聲勢。
釋守芝圓寂后，文悅禪師向東遊歷到三吳地區，所到之處的叢林寺院都為之改觀，雪竇禪師尤其敬畏他，每次聚集僧眾飲茶，必定特意設定一張特別的床榻，來表示與衆不同的禮遇。文悅禪師在南昌翠巖寺開堂說法，不久后住持法輪寺，寺里的舂米、監工、收割等事務，都親自督辦。看到挾著包裹揹著行李前來的人，就很高興；看到用肩膀扛東西的人，就皺著眉頭說：『還不行啊，再過三十年，才能騎著馬雲游四方。』不久后遷往云峰寺。嘉祐七年（1062年）七月八日，升座向大眾告別，說偈語道：『住世六十六年，做僧人五十九個夏天。禪宗弟子如果問我禪宗的宗旨是什麼，那就是鼻孔朝下。』說完就安然而逝，火化后得到五色舍利，建塔供奉。
祖心禪師，南雄鄔氏之子，十九歲時眼睛失明，父母答應讓他出家，眼睛就復明了，通過考試取得了度牒，之後離開去了叢林。參拜文悅禪師三年，文悅禪師認為他過於孤僻剛硬，祖心禪師告訴文悅禪師自己將要離開。文悅禪師說：『你一定要去依止黃檗南禪師。』祖心禪師到了黃檗寺四年，沒有得到大的開悟，又辭別離開，再次前往云峰寺，正趕上文悅禪師圓寂，於是就住在石霜寺，沒有什麼可以參究決斷的。後來閱讀《傳燈錄》，看到僧人問多福禪師『什麼是多福一叢竹』，多福禪師回答說：『一莖兩莖斜。』僧人說『不明白』，多福禪師說：『三莖四莖曲。』祖心禪師因此頓悟，徹底明白了兩位禪師的用意，直接返回黃檗寺，剛剛鋪開坐具，南禪師笑著說：『你已經進入我的房間了。』（意指你已經領悟了我的禪法）
【English Translation】 English version: Records and other books were presented. Chancellor Han Qi and others admired and praised them. They investigated and verified the scriptures and found no errors or omissions. On a certain day in the third month of the seventh year of Jiayou (1062 AD), the court ordered the books to be stored in the Sutra Repository, and also issued an edict to commend and favor him, granting him a purple robe and the title 'Chan Master Mingjiao' (Chan Master Illuminating the Doctrine). Shishou Song repeatedly bowed and declined, but the court did not allow it. Han Qi, Fu Bi, and other officials all received him and treated him with respect. Ouyang Xiu originally disliked Buddhism, but when he saw his writings, he said to Han Qi, 'I didn't expect there to be such a talent among the monks!' He talked with him all day and greatly admired him. He wanted him to stay at Minxian Temple, but Shishou Song did not accept and requested to return to the East again. A scholar of the Vinaya school, Monk Ji, created theories to criticize him, so Shishou Song wrote more books, citing various evidences, and the Chan sect became even more influential.
After Shishou Zhi passed away, Chan Master Wenyue traveled east to the Sanwu region, and the monasteries he visited were transformed. Chan Master Xuedou especially revered him, and whenever he gathered monks for tea, he would always set up a special seat to show his unique respect. Chan Master Wenyue opened a Dharma assembly at Cuiyan Temple in Nanchang, and soon after resided at Falun Temple. He personally supervised the temple's rice pounding, supervision, and harvesting. When he saw people coming with packages and luggage, he was very happy; when he saw people carrying things on their shoulders, he frowned and said, 'Not yet, in thirty more years, you will be traveling on horseback.' Soon after, he moved to Yunfeng Temple. On the eighth day of the seventh month of the seventh year of Jiayou (1062 AD), he ascended the seat to bid farewell to the assembly, saying in a verse: 'Lived in the world for sixty-six years, a monk for fifty-nine summers. If Chan practitioners ask me what the essence of Chan is, it is that the nostrils point downwards.' After saying this, he passed away peacefully. After cremation, five-colored relics were obtained, and a pagoda was built to enshrine them.
Chan Master Zuxin, a native of the Wu family in Nanxiong, became blind at the age of nineteen. His parents promised to let him become a monk, and his eyes recovered. He passed the examination and obtained ordination, then left to go to the monasteries. He visited Chan Master Wenyue for three years, but Chan Master Wenyue thought he was too solitary and rigid. Chan Master Zuxin told Chan Master Wenyue that he was going to leave. Chan Master Wenyue said, 'You must go and rely on Chan Master Nan of Huangbo.' Chan Master Zuxin stayed at Huangbo Temple for four years without achieving great enlightenment, and then bid farewell and left again. He went to Yunfeng Temple again, just in time for Chan Master Wenyue's passing, so he stayed at Shishuang Temple, with nothing to investigate and decide. Later, he read the Transmission of the Lamp and saw a monk asking Chan Master Duofu, 'What is Duofu's clump of bamboo?' Chan Master Duofu replied, 'One stalk, two stalks slant.' The monk said, 'I don't understand.' Chan Master Duofu said, 'Three stalks, four stalks curve.' Chan Master Zuxin suddenly realized this, thoroughly understanding the intentions of the two Chan Masters, and returned directly to Huangbo Temple. As soon as he spread out his sitting mat, Chan Master Nan smiled and said, 'You have already entered my room.' (meaning you have already understood my Chan teachings)
心踴躍曰。大事本來如是。和尚何得教人。看話下語。百計搜尋。南曰。若不令汝如此尋究。到無用心處。自見自肯。即吾埋沒汝也。心從容游泳。時時往決雲門語句。南曰。知是般事。便休汝用。許多工夫作么。曰不然。但有纖疑在。不到無學。安能七縱八橫。天回地轉哉。南肯之○慧南。過法昌。值倚遇栽松次。南曰。小院子。栽許多松作么。曰臨濟道底。曰栽得多少。曰但見猿啼鶴宿。聳漢侵云。南指石曰。這裡何不栽。曰功不浪施。曰也知無下手處。遇指石上松。曰此從何處得來。南大笑曰。蒼天蒼天。作偈曰。頭戴華巾離少室。手攜席帽出長安。鷲峰峰下重相見。鼻孔元來總一般。又畫此<
【現代漢語翻譯】 現代漢語譯本： 心（指慧南）歡欣鼓舞地說：『大事本來就是這樣。和尚（指法昌倚遇）為什麼還要教人看話頭、下評語，千方百計地搜尋呢？』 法昌倚遇說：『如果不讓你這樣尋究，到無用心處，自己領悟肯定，那就是我埋沒了你啊。』 慧南從容自在地參悟，時常前往決斷雲門文偃的語句。法昌倚遇說：『知道是這件事，就應該停止你的用功。做這麼多工夫幹什麼？』 慧南說：『不然。只要還有一絲疑惑存在，不到達無學（指無所學，即最高境界），怎麼能七縱八橫，天回地轉呢？』法昌倚遇認可了他的說法。 慧南經過法昌，正趕上法昌倚遇在栽松樹。慧南說：『小院子里，栽這麼多松樹幹什麼？』 法昌倚遇說：『這是臨濟義玄的道。』慧南問：『栽了多少？』 法昌倚遇說：『只見猿猴啼叫，仙鶴棲息，高聳入雲。』慧南指著石頭說：『這裡為什麼不栽？』 法昌倚遇說：『功夫不白費。』慧南說：『也知道無從下手。』 法昌倚遇指著石頭上的松樹說：『這從哪裡得來？』慧南大笑說：『蒼天啊蒼天。』 作偈說：『頭戴華麗頭巾離開少室山，手攜草帽走出長安（唐朝都城，公元618-907年）。鷲峰山下重又相見，鼻孔原來都一樣。』 又畫了這個影象給法昌倚遇看。 法昌倚遇說：『葫蘆棚上掛著冬瓜，麥浪堆中釣得蝦。誰在畫樓上沽酒？相約來喝趙州（唐代禪師趙州從諗）茶。』 又畫了這個影象粗略地回答他。 慧南又作偈說：『鐵牛對對黃金角，木馬雙雙白玉蹄。爲了喜愛雪山（指喜馬拉雅山）香草的細嫩，夜深乘著月光過前溪。』 又畫了這個影象給法昌倚遇看。 法昌倚遇和道：『玉麒麟帶著月光離開天宮，金鳳凰銜著鮮花下彩樓。鄉野老翁不嫌公子醉，一起攜手在御街游。』 又畫了這個影象回答他。 慧南經過雙嶺，慶閑前往拜見。慧南問：『從哪裡來？』 慶閑說：『百丈山。』慧南問：『什麼時候離開那裡的？』 慶閑說：『正月十三日。腳跟很痛。』
【English Translation】 English version: Xin (referring to Huinan) excitedly said, 'The great matter is originally like this. Why does the monk (referring to Fachang Yiyu) still teach people to contemplate the topic and make comments, searching in every possible way?' Fachang Yiyu said, 'If I didn't let you investigate like this, until you reach a state of no-mind and realize it yourself, then I would be burying you.' Huinan freely and comfortably contemplated, often going to resolve Yunmen Wenyan's sayings. Fachang Yiyu said, 'Knowing it is this matter, you should stop your efforts. What's the point of doing so much work?' Huinan said, 'No. As long as there is still a trace of doubt, until reaching the state of no-learning (referring to no more to learn, the highest state), how can one be completely free and unconstrained, with heaven and earth turning around?' Fachang Yiyu agreed with his statement. Huinan passed by Fachang, just as Fachang Yiyu was planting pine trees. Huinan said, 'In this small courtyard, why plant so many pine trees?' Fachang Yiyu said, 'This is Linji Yixuan's (Rinzai Gigen's) way.' Huinan asked, 'How many have you planted?' Fachang Yiyu said, 'Only to see monkeys calling and cranes roosting, towering into the clouds.' Huinan pointed to a stone and said, 'Why not plant here?' Fachang Yiyu said, 'Effort is not wasted.' Huinan said, 'I also know there is no way to start.' Fachang Yiyu pointed to a pine tree on the stone and said, 'Where did this come from?' Huinan laughed loudly and said, 'Oh heavens, oh heavens.' He composed a verse saying, 'Wearing a splendid turban, I left Shaoshi Mountain, carrying a straw hat, I walked out of Chang'an (Tang Dynasty capital, 618-907 AD). Meeting again under Vulture Peak, the nostrils are originally all the same.' He also drew this image to show Fachang Yiyu. Fachang Yiyu said, 'Gourds hanging on the gourd trellis, shrimp caught in the wheat waves. Who is buying wine in the painted building? Let's agree to drink Zhaozhou (Zen master Zhaozhou Congshen of the Tang Dynasty) tea.' He also drew this image to roughly answer him. Huinan also composed a verse saying, 'Iron oxen with golden horns in pairs, wooden horses with white jade hooves in pairs. For the love of the tender fragrant grass of Snow Mountain (referring to the Himalayas), I cross the stream in the deep night under the moonlight.' He also drew this image to show Fachang Yiyu. Fachang Yiyu responded, 'Jade unicorns leaving the heavenly palace with the moonlight, golden phoenixes carrying flowers descending from the colorful tower. The old countryman doesn't mind the young master being drunk, together we stroll hand in hand on the imperial street.' He also drew this image to answer him. Huinan passed by Shuangling, and Qingxian went to visit him. Huinan asked, 'Where are you coming from?' Qingxian said, 'Baizhang Mountain.' Huinan asked, 'When did you leave there?' Qingxian said, 'The thirteenth day of the first month. My heels are very sore.'
與三十棒。曰非但三十棒。南喝曰。許多時行腳。無點氣息。曰百千諸佛。亦乃如是。曰汝與么來。何曾有纖毫。到諸佛境界。曰諸佛未必到慶閑境界。南隨問。如何是汝生緣處。曰早晨吃白粥。如今又覺饑。曰我手何似佛手。曰月下弄琵琶。曰我腳何似驢腳。曰鷺鷥立雪非同色。南咨嗟而視曰。汝剃除鬚髮。當爲何事。曰只要無事。曰。既無事。何須剃髮。曰若不剃髮。爭知無事。曰與么則數聲清磬。是非外一個閑人天地間也。曰是何言歟。曰靈利衲子。曰也不消得。南便喝。閑拍一拍。南又喝。閑便出。復侍次。南曰。此間有辯上座者。汝著精彩。曰他有什麼長處。曰。他拊汝背一下又如何。曰作什麼。曰他展兩手。曰甚處學這虛頭來。南大笑。閑卻展兩手。南喝。閑便出。齋后又侍立。南問。𢤱𢤱鬆鬆。兩人共一碗。作么生會。曰百雜碎。曰盡大地。是個須彌山。提來掌中。汝又作么生會。曰兩重公案。曰這裡從汝胡言漢語若到同安如何過得。(英邵武在同安作首座閑欲往見之)曰。渠也須到這個田地始得。曰忽被渠指火爐。曰這個是黑漆火爐。那個是黑漆香卓。甚處是不到處。曰慶閑面前。且從恁么說話。若自別人。笑和尚去。南拍一拍。閑便喝。明日同看僧堂。南曰。好僧堂。閑曰。極好工夫。曰好在甚處
。曰一梁拄一柱。曰此未是好處。曰和尚又作么生。南以手指曰。這柱得與么圓。那枋得與么匾。曰人天大善知識。須是和尚。始得便出。南出堂外曰。適來與么是肯你。不肯你。曰若與么何曾得安樂處。閑上方丈。問訊南曰。據汝知見。祇得上梢。不得下梢。曰某甲上梢亦得。下梢亦得。曰如何是上梢。曰風過樹頭搖。曰如何是下梢。曰刀斫斧鑿。曰老僧即不然。曰如何是上梢。曰頭鬅鬆耳卓朔。曰如何是下梢。曰緊峭草鞋。曰謝師答話。南便喝。明日侍立。南問。得坐披衣。向後如何施設。曰遇方即方。遇圓即圓。曰汝與么說話。猶帶唇齒在。曰慶閑即與么。和尚作么生。曰近前來為汝說。閑拊掌曰。三十年用底。今朝捉敗。南大笑曰。一等是精靈。閑拂袖而去。
(癸卯)元凈法師住天竺
元凈。字無象。於潛徐氏子。出家就學于慈雲。聞講止觀方便五緣。忽然契悟。弘天臺教。號稱第一。嘉祐末年。翰林沈遘撫杭。謂上天竺。本觀音道場。以音聲。為佛事者。非禪那。居請凈。以教易之○道圓。南雄州人。遊方依慧南。一日燕坐下坂。聞兩僧舉百丈野狐因緣。一僧曰。只如不昧因果也。未脫得野狐身。一僧曰。便是不落因果。何曾墮野狐身。圓悚然異其語。急行上庵。頭過澗。忽大悟。見南敘其
事。未終涕淚交頤。南令就侍者榻熟𥧌。忽起作偈曰。因果不落不昧。僧俗本無忌諱。丈夫氣宇昂藏。爭受囊藏被蓋。一條楖𣗖任縱橫。野狐跳入金毛隊。南大笑。
(甲辰)法遠禪師退居會聖巖
法遠。住浮山。既老。退休于會聖巖。因閱班固九流。遂擬之作九帶。敘佛祖教義。博採先德機語。參同印證。一曰。佛正法眼帶。二曰。佛法藏帶。三曰。理貫帶。四曰。事貫帶。五曰。理事縱橫帶。六曰。屈曲帶。七曰。妙葉兼帶。八曰。金針雙鎖帶。九曰。平懷常實帶。學者既已傳誦。遠曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見得么。若也見得。親切分明。卻請出來。說看說得。分明許汝。通九帶圓明。道眼若見不親切。說不相應。惟依吾語。而為己解。則名謗法。大眾到此如何。眾無語。遠叱之去。初學士歐陽修。聞遠奇逸。造其室。與客棋。遠坐其旁。修遽收局請遠。因棋說法。乃鳴鼓升座曰。若論此事。如兩家著棋。相似何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路。始得有一般底。只解閉門。作活不會。奪角沖關。硬節與虎口齊。彰局破后。徒勞逴斡。所以道。肥邊易得。瘦肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手。謾說神仙。贏局輸籌
【現代漢語翻譯】 事情還沒有結束，（法遠禪師）就淚流滿面。南禪師讓侍者在榻上熟睡。忽然起身作偈說：『因果不落空也不昏昧，僧人和俗人本來就沒有什麼禁忌。大丈夫氣宇軒昂，怎能忍受像口袋一樣被覆蓋著？一條藤杖任其縱橫，野狐跳進了金毛獅子的隊伍。』南禪師聽后大笑。
（甲辰年(1064)）法遠禪師退居會聖巖
法遠禪師，住在浮山。年老后，退休到會聖巖。因為閱讀了班固的《九流》，於是模仿它創作了《九帶》，敘述佛祖的教義，廣泛採納先賢的機鋒話語，互相參照印證。第一條叫做『佛正法眼帶』（領悟佛法正見的途徑），第二條叫做『佛法藏帶』（蘊藏佛法的途徑），第三條叫做『理貫帶』（以理貫通的途徑），第四條叫做『事貫帶』（以事貫通的途徑），第五條叫做『理事縱橫帶』（理事交錯運用的途徑），第六條叫做『屈曲帶』（委婉曲折的途徑），第七條叫做『妙葉兼帶』（巧妙兼顧的途徑），第八條叫做『金針雙鎖帶』（用金針雙重鎖定的途徑），第九條叫做『平懷常實帶』（心懷坦蕩真實的途徑）。學人們已經傳誦這些內容，法遠禪師說：『如果按照圓滿究竟的法門來說，本來就具備十數種途徑，現在這九帶，已經為你們說過了。還有一條帶，你們能見到嗎？如果能見到，親切分明，就請你們說出來，說得明白清楚，就允許你通達九帶的圓滿光明。道眼如果見得不親切，說得不相應，只是按照我的話語，作為自己的理解，那就叫做謗法。』大眾到此如何理解？眾人都無語。法遠禪師呵斥他們離開了。當初，學士歐陽修，聽說法遠禪師奇特灑脫，到他的住所拜訪。當時有客人在和他下棋，法遠禪師坐在旁邊。歐陽修急忙收起棋局，向法遠禪師請教。法遠禪師就借下棋來說法，於是鳴鼓升座說：『如果談論這件事，就像兩家下棋一樣。什麼是敵手知音？就是當機不讓。如果能讓五子饒三子，又通一路，才能得到一般的結果。只懂得閉門造車，不會奪角沖關，硬著頭皮與虎口齊平，彰顯棋局破敗之後，徒勞地奔波。所以說，肥邊容易得到，瘦肚難以尋求。思慮過多往往會失去粘連，心粗則時時碰壁。休要誇耀國手，不要說神仙。贏了棋局卻輸了籌碼。』
【English Translation】 Before the matter concluded, (Chan Master Fayuan) was already in tears. Nan ordered an attendant to let him sleep soundly on the couch. Suddenly, he arose and composed a verse: 'Cause and effect are neither lost nor obscured; monks and laypeople are fundamentally without taboos. A true man's spirit is lofty and upright; how can he bear to be covered like a sack? Let the staff roam freely; the wild fox leaps into the golden lion's den.' Chan Master Nan laughed heartily.
(Jiachen year (1064)) Chan Master Fayuan retired to Huìshèng Hermitage.
Chan Master Fayuan resided at Fúshān. In his old age, he retired to Huìshèng Hermitage. Having read Ban Gu's 'Nine Schools,' he imitated it by creating 'Nine Belts,' narrating the Buddha's teachings, widely adopting the insightful words of past sages, and cross-referencing them for verification. The first is called 'Belt of the Buddha's Correct Dharma Eye' (the path to understanding the correct view of the Buddha's teachings), the second is called 'Belt of the Buddha's Dharma Treasury' (the path containing the Buddha's teachings), the third is called 'Belt of Principle Penetration' (the path of penetrating with principle), the fourth is called 'Belt of Matter Penetration' (the path of penetrating with matter), the fifth is called 'Belt of Principle and Matter Intertwined' (the path of interweaving principle and matter), the sixth is called 'Belt of Curvature' (the path of subtlety and indirection), the seventh is called 'Belt of Subtle Leaves Combined' (the path of skillfully combining), the eighth is called 'Belt of Golden Needle Double Lock' (the path of double locking with a golden needle), and the ninth is called 'Belt of Peaceful Mind Always True' (the path of a peaceful and truthful mind). The students were already reciting these teachings. Chan Master Fayuan said, 'According to the perfect and ultimate Dharma gate, there are inherently ten or more paths. Now, these nine belts have already been explained to you. Is there another belt that you can see? If you can see it, clearly and intimately, then please speak it out. If you can speak it clearly, then I will allow you to understand the complete and luminous nine belts. If the eye of the Dao sees it without intimacy, and speaks it without correspondence, merely taking my words as your own understanding, then that is called slander. How do the masses understand this?' The masses were silent. Chan Master Fayuan scolded them and they left. Initially, the scholar Ouyang Xiu, having heard of Chan Master Fayuan's uniqueness and freedom, visited his residence. There was a guest playing chess with him, and Chan Master Fayuan was sitting beside them. Ouyang Xiu hastily put away the chess game and asked Chan Master Fayuan for instruction. Chan Master Fayuan then used chess as an analogy to explain the Dharma, and ascended the seat, saying, 'If we discuss this matter, it is like two families playing chess. What is a worthy opponent? It is one who does not yield when the opportunity arises. If one can allow five pieces and still connect a path, then one can obtain a general result. Only knowing how to close the door and build a cart, without knowing how to seize corners and break through barriers, stubbornly facing the tiger's mouth, revealing the defeat of the chess game, is toiling in vain. Therefore, it is said that a fat side is easy to obtain, but a lean belly is difficult to seek. Thinking too much often leads to losing connection, and a coarse mind often bumps into obstacles. Do not boast of being a national player, do not speak of being an immortal. Winning the game but losing the chips.'
。即不問。且道黑白未分時。一著落在什麼處。良久曰。從來十九路。迷悟幾多人。修嘉嘆久之。遠少時。嘗與達觀穎輩游蜀。幾遭橫逆。遠以智脫之。眾號遠錄公○義懷。自鐵佛。至天衣。五遷法席。皆荒涼處。懷至必幻出樓觀。四事成就。甲辰退居吳江聖壽。晚來以疾。居池州杉山庵。門弟子智才。住杭州佛日迎。歸侍奉。才如蘇城未還。懷促其歸。及踵門。懷曰。時至吾行矣。才曰。師有何語示徒。乃說偈曰。紅日照扶桑。寒云封華岳。三更過鐵圍。拶折驪龍角。才問。卵塔已成。如何是畢竟事。懷舉拳示之。遂就𥨊。推枕而寂○初義懷退居聖壽。漕使李復圭過。懷夜語曰。瑞光法席虛。愿得有道衲子主之。懷指本曰。無逾此道人。既至瑞光。開堂日。集眾擊鼓。鼓旋于地。圓轉震響。眾驚卻。有僧出曰。此和尚法雷震地之祥也。言畢失僧所在○可真住山。好問僧魯祖。常見僧來參。何故便面壁去。未有契其機者。自作偈曰。坐斷千山與萬山。勸人除卻是非難。池陽近日無訊息。果中當年不目觀。有黃國博。問百丈華。既是百丈。為甚卻短小。華曰。今日好天晴。黃不契。請真代語。真曰。但問將來。黃再問。真曰。須彌南畔。把手同行。黃佇思。問意旨如何。曰蚊子咬鐵牛。黃又佇思曰不會。請和尚為某甲說
【現代漢語翻譯】 即不問。且道黑白未分時，一著落在什麼處？（意思是：既然不問，那麼說說看，在黑白未分明的時候，這一步棋應該落在哪裡？）良久，（義懷禪師）說：『從來十九路，迷悟幾多人。』（意思是：自古以來，這縱橫十九路的棋盤，迷惑和覺悟了多少人啊！）修嘉讚歎了很久。遠少時，曾與達觀穎等人遊歷四川，幾次遭遇橫禍，遠都用智慧化解了。人們稱遠為『遠錄公』。 義懷禪師，從鐵佛寺到天衣寺，五次遷移住持的寺廟，都是荒涼的地方。義懷禪師一到，必定會幻化出樓閣，四事（指衣、食、住、行）都能得到滿足。甲辰年（具體年份需要查表對應），義懷禪師退居吳江聖壽寺。晚年因病，住在池州杉山庵。他的門徒智才，住在杭州佛日寺，迎接義懷禪師回去侍奉。智才到蘇州還沒回來，義懷禪師催促他回來。智才剛到門口，義懷禪師說：『時辰到了，我要走了。』智才問：『師父有什麼話要教導徒弟？』義懷禪師於是說偈語：『紅日照扶桑，寒云封華岳，三更過鐵圍，拶折驪龍角。』（意思是：紅日照耀著扶桑，寒冷的雲霧籠罩著華山，三更時分穿過鐵圍山，折斷驪龍的角。）智才問：『卵塔（指安葬僧人骨灰的塔）已經建好，什麼是最終的歸宿？』義懷禪師舉起拳頭給他看，於是就靠著幾案，推開枕頭圓寂了。 當初義懷禪師退居聖壽寺時，漕運使李復圭來拜訪。義懷禪師晚上對他說：『瑞光寺的住持之位空缺，希望有得道的僧人來主持。』義懷禪師指著本覺禪師說：『沒有比這位道人更合適的了。』本覺禪師到了瑞光寺，開堂說法那天，聚集眾人擊鼓，鼓在地上旋轉，發出圓潤震耳的響聲，眾人都驚呆了。有個僧人出來說：『這是和尚法雷震地的祥瑞啊！』說完僧人就不見了。 可真禪師住在山上，喜歡問僧人魯祖的事情。常見有僧人來參拜，為什麼（魯祖）總是面壁而去？沒有誰能領會其中的玄機。可真禪師自己作偈語說：『坐斷千山與萬山，勸人除卻是非難。池陽近日無訊息，果中當年不目觀。』（意思是：端坐于千山萬山之間，勸人消除是非之念實在太難。池陽近日沒有訊息傳來，當年摘果之時不親眼觀看。）有個叫黃國博的人，問百丈華禪師：『既然是百丈，為什麼卻短小？』華禪師說：『今天天氣真好。』黃國博不明白。請可真禪師代為回答。可真禪師說：『但問將來。』黃國博再次問。可真禪師說：『須彌山南邊，把手一同走。』黃國博沉思。問其中的意思是什麼。可真禪師說：『蚊子咬鐵牛。』黃國博又沉思說：『不會，請和尚為我解說。』
【English Translation】 He didn't ask. Then tell me, when black and white are not yet distinguished, where should the first move land? After a long silence, (Zen Master Yihuai) said, 'From ancient times, this nineteen-line chessboard has confused and enlightened so many people!' Xiu Jia sighed in admiration for a long time. When Yuan was young, he traveled to Sichuan with Daguan Ying and others, and encountered several misfortunes, which Yuan resolved with his wisdom. People called Yuan 'Public Recorder Yuan'. Zen Master Yihuai, from Tiefosi (Iron Buddha Temple) to Tianyisi (Heavenly Clothes Temple), moved five times to temples where he served as abbot, all of which were desolate places. As soon as Zen Master Yihuai arrived, pavilions would appear miraculously, and the four necessities (referring to clothing, food, shelter, and transportation) would be satisfied. In the year of Jiachen (specific year needs to be checked in a table), Zen Master Yihuai retired to Shengsousi (Longevity Temple) in Wujiang. In his later years, due to illness, he lived in Shanshan Hermitage in Chizhou. His disciple Zhicai, who lived in Forisi (Buddha's Day Temple) in Hangzhou, welcomed Zen Master Yihuai back to serve him. Zhicai had not returned from Suzhou, and Zen Master Yihuai urged him to return. As soon as Zhicai arrived at the door, Zen Master Yihuai said, 'The time has come, I am leaving.' Zhicai asked, 'Master, what words do you have to teach your disciple?' Zen Master Yihuai then spoke a verse: 'The red sun shines on Fusang (mythical tree in the east), cold clouds seal Mount Hua (one of the five great mountains of China), passing through the Iron Mountain Range (a mountain range in Buddhist cosmology) at the third watch, breaking the horn of the Black Dragon.' Zhicai asked, 'The egg-shaped stupa (referring to the stupa where the ashes of monks are buried) has been built, what is the ultimate destination?' Zen Master Yihuai raised his fist to show him, and then leaned on the table, pushed away the pillow, and passed away peacefully. Initially, when Zen Master Yihuai retired to Shengsousi (Longevity Temple), the transport commissioner Li Fugui came to visit. Zen Master Yihuai said to him at night, 'The position of abbot of Ruiguangsi (Auspicious Light Temple) is vacant, and I hope that an enlightened monk will come to preside over it.' Zen Master Yihuai pointed to Zen Master Benjue and said, 'There is no one more suitable than this Daoist.' When Zen Master Benjue arrived at Ruiguangsi (Auspicious Light Temple), on the day of his opening sermon, he gathered the crowd to beat the drum, and the drum rotated on the ground, emitting a round and deafening sound, which shocked everyone. A monk came out and said, 'This is an auspicious sign of the abbot's Dharma thunder shaking the earth!' After saying that, the monk disappeared. Zen Master Kezhen lived on the mountain and liked to ask monks about the affairs of Luzu. He often saw monks coming to pay homage, but why did (Luzu) always turn to face the wall and leave? No one could understand the mystery. Zen Master Kezhen himself composed a verse: 'Sitting firmly between a thousand mountains and ten thousand mountains, it is too difficult to persuade people to eliminate the thoughts of right and wrong. There has been no news from Chiyang recently, and I did not see with my own eyes when picking fruits that year.' A man named Huang Guobo asked Zen Master Baizhanghua, 'Since it is Baizhang (hundred zhang, a unit of length), why is it short?' Zen Master Hua said, 'The weather is really nice today.' Huang Guobo did not understand. He asked Zen Master Kezhen to answer on his behalf. Zen Master Kezhen said, 'Just ask about the future.' Huang Guobo asked again. Zen Master Kezhen said, 'South of Mount Sumeru (the central world-mountain in Buddhist cosmology), let's walk hand in hand.' Huang Guobo pondered. He asked what the meaning was. Zen Master Kezhen said, 'A mosquito bites an iron ox.' Huang Guobo pondered again and said, 'I don't understand, please explain it to me, Master.'
。曰你離卻妻子來。老僧為你說。曰祇如和尚。還行得么。曰上藍寺里送客。一日行百千遭。真將化。示疾甚苦。席藁于地。轉側不少休。喆侍者垂泣曰。平生訶佛罵祖。今何為乃爾。真熟視呵曰。汝亦作此見解耶。即起趺坐。呼侍者。燒香菸起。入寂。
(乙巳)守端禪師傳法法演
法演。綿州鄧氏子。年三十五。祝髮受具。在受業寺。逐字禮蓮經。一夕遇屎。字欲唱禮。遽疑乃白諸老宿曰。如何屎字。亦稱法寶。老宿曰。據汝所問。正是宗門中根器也。又一日。往成都。習百法惟識論。因聞菩薩入見道時智與理冥。境與神會。不分能證所證。西天外道。嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。玄契至彼。救此義曰。如人飲水。冷暖自知。乃通其難。演曰。冷暖則可知矣。如何是自知底事。遂質本講。本講曰。汝欲明此。當往南方。扣傳佛心宗者。演遂南遊。抵興元。經時逗留。隨房僧赴請。本師聞之。寄信至演。演開緘。只見兩行字云。汝既出得醋甕。又卻淹在醬缸里。演即往浙西。參宗本。舉古今因緣。會盡惟不會。僧問興化。四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村。齋中途遇一陣卒風暴雨。卻向古廟裡避得過。請益
【現代漢語翻譯】 現代漢語譯本： 僧人說：『你離開了妻子才來，老僧才為你說法。』僧人又問：『就像和尚你，還能走得動嗎？』（守端禪師）回答說：『在上藍寺里送客，一天要走成百上千趟。』真將（禪師）（？-？），示現疾病非常痛苦，用草蓆鋪在地上，翻來覆去沒有片刻休息。喆侍者在一旁哭泣著說：『您平生呵斥佛，謾罵祖師，現在為什麼會這樣？』真將（禪師）仔細地看著他呵斥道：『你也作這樣的見解嗎？』隨即起身盤腿坐好，呼喚侍者，點燃香，待香菸升起，就入寂了。 （乙巳年）（1125年）守端禪師傳法給法演（禪師）。 法演（禪師）（1065-1104），綿州鄧氏之子。三十五歲時剃度出家，在受業的寺廟裡，逐字禮拜《蓮經》。一天晚上遇到『屎』字，想要唱禮時，忽然疑惑，於是稟告各位老宿說：『為什麼『屎』字，也稱為法寶？』老宿說：『根據你所問的，正是宗門中的根器啊。』又有一天，前往成都，學習《百法唯識論》。因為聽到菩薩進入見道時，智慧與理相冥合，境界與神相會合，不分能證和所證。西天的外道，曾經為難比丘說：『既然不分能證和所證，那用什麼來證明？』沒有人能回答。外道貶低他們，讓他們不能敲鐘擊鼓，反穿袈裟。玄契（禪師）到那裡，救了這個義理，說：『如人飲水，冷暖自知。』於是通過了他們的為難。法演（禪師）說：『冷暖則可以知道，什麼是自知底事呢？』於是質問講師，講師說：『你想要明白這個，應當前往南方，拜訪傳佛心宗的人。』法演（禪師）於是南遊，到達興元，逗留了一段時間，跟隨房僧去應邀赴齋。本師聽說這件事，寄信給法演（禪師），法演（禪師）打開信，只見兩行字說：『你既然出得了醋甕，又卻淹在醬缸里。』法演（禪師）就前往浙西，參拜宗本（禪師），舉出古今因緣，領會了所有，唯獨不會僧人問興化（禪師），四面八方來時如何？興化（禪師）說：打中間底。僧人作禮。興化（禪師）說：我昨天赴一個村子的齋，中途遇到一陣狂風暴雨，卻向古廟裡避得過。請益
【English Translation】 English version: A monk said, 'You left your wife to come here, so the old monk will speak Dharma for you.' The monk then asked, 'Like the monk, can you still walk?' (Shouduan Chan Master) replied, 'Delivering guests at Shanglan Temple, I walk hundreds and thousands of times a day.' Zhen Jiang (Chan Master) (? - ?), manifested illness with great suffering, lying on a straw mat on the ground, tossing and turning without rest. Attendant Zhe wept and said, 'In your life, you scolded the Buddha and cursed the Patriarchs, why are you like this now?' Zhen Jiang (Chan Master) looked at him carefully and scolded, 'Do you also have such a view?' Then he got up, sat in the lotus position, called the attendant, burned incense, and as the smoke rose, he entered Nirvana. In the year Yisi (1125), Chan Master Shouduan transmitted the Dharma to Chan Master Fayan. Fayan (Chan Master) (1065-1104), was a son of the Deng family in Mianzhou. At the age of thirty-five, he shaved his head and became a monk. In the temple where he received ordination, he prostrated to each word of the Lotus Sutra. One night, he encountered the word 'excrement'. When he was about to chant the prostration, he suddenly doubted and reported to the senior monks, saying, 'Why is the word 'excrement' also called a Dharma treasure?' The senior monks said, 'According to your question, you are indeed a person of great potential in our school.' Another day, he went to Chengdu to study the Hundred Dharmas Treatise on Consciousness-Only. Because he heard that when a Bodhisattva enters the path of seeing, wisdom and principle merge, and the realm and the spirit meet, without distinguishing between the knower and the known. A heretic from the Western Heaven once challenged the Bhikkhus, saying, 'Since there is no distinction between the knower and the known, what is used to prove it?' No one could answer. The heretic belittled them, forbidding them from ringing the bells and drums, and making them wear the robes inside out. Xuanqi (Chan Master) arrived there and saved this meaning, saying, 'Like a person drinking water, one knows whether it is cold or warm.' Thus, he passed their challenge. Fayan (Chan Master) said, 'Cold and warm can be known, but what is the matter of knowing oneself?' Then he questioned the lecturer, who said, 'If you want to understand this, you should go south and visit those who transmit the mind-seal of the Buddha.' Fayan (Chan Master) then traveled south, arrived at Xingyuan, stayed for a while, and followed the monks to an invited meal. The original teacher heard about this and sent a letter to Fayan (Chan Master). Fayan (Chan Master) opened the letter and saw two lines of words saying, 'You have already escaped the vinegar jar, but you are now drowning in the soy sauce vat.' Fayan (Chan Master) then went to western Zhejiang to visit Zongben (Chan Master), raised the causes and conditions of the past and present, understood everything, but could not understand when a monk asked Xinghua (Chan Master), 'What is it when coming from all directions?' Xinghua (Chan Master) said, 'Hit the one in the middle.' The monk bowed. Xinghua (Chan Master) said, 'Yesterday I went to a village for a meal, and on the way I encountered a sudden storm, but I was able to take shelter in an old temple.' Please advise.
本。本曰。此是臨濟下因緣。須是問他家兒孫始得。演遂謁法遠。請益前話。遠曰。我有個譬喻。你一似三家村裡。賣柴漢子把個匾。擔向十字街頭立。地問人中書堂。今日商量甚事。演默計曰。若如此大故未在。遠知。演根器異。一日語曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌。臨濟三頓棒話。有過人處。必能了子大事。演潛然禮辭。至白雲。守端曰。川藞苴汝來耶。遂舉。僧問南泉摩尼珠話。請問。端叱之。又端示。以世尊有密語迦葉不覆藏因緣。久之未契。一日自廊。趨上法堂。疑情頓息。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。端特印可曰。栗棘蓬禪屬子矣○祖心。既受心印。復往謁可真。真與語。大奇之。依止二年而真歿。乃還黃檗。南使分座接納○黃檗積翠永庵主。嘗問僧審奇。汝久不見何所為。奇曰。見偉藏主。有個安樂處。永曰。試舉似我。奇因敘其所得。永曰。汝是偉未是。奇莫測歸。以語偉。偉大笑曰。汝非永不非也。奇走精翠。質之於南。南亦大笑。永聞之。作偈曰。明暗相參殺活機。大人境界普賢知。同條生不同條死。笑殺庵中老古錐。
(乙巳)惟勝禪師住黃檗
惟勝。潼川羅氏子。居講肆時。
【現代漢語翻譯】 現代漢語譯本 本。本某日說：『這是臨濟宗下的因緣，必須問他的子孫才能明白。』於是，演去拜見法遠，請教之前的話。法遠說：『我有個比喻，你就像三家村裡賣柴的漢子，挑著擔子站在十字街頭，問人中書堂今天商量什麼事。』演默默思量：『如果這樣，大事還沒發生。』法遠知道演的根器不凡，一天對他說：『我老了，恐怕虛度你的光陰，你可以去依止白雲守端。這位老和尚雖然年輕，我沒見過面，但見他的頌，臨濟三頓棒的話，有過人之處，必定能了結你的大事。』演悄悄地告辭，到了白雲守端那裡。守端說：『你這個川地來的粗漢來了嗎？』於是舉起僧人問南泉摩尼珠的話，請他開示。守端呵斥他。守端又用世尊有密語，迦葉不覆藏的因緣來開示他，很久都沒能領悟。一天，演從走廊跑上法堂，疑情頓時消解，獻上投機偈說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』守端特別認可他說：『栗棘蓬禪屬於你了。』祖心。已經接受心印，又去拜見可真，可真與他交談，非常驚奇。依止了兩年，可真去世，於是回到黃檗山，南使分座接納。 黃檗積翠永庵主，曾經問僧人審奇：『你很久不見，在做什麼？』審奇說：『見偉藏主，有個安樂處。』永庵主說：『試著說給我聽聽。』審奇於是敘述了他的所得。永庵主說：『你是偉，還不是偉。』審奇莫測高深，把這話告訴偉藏主。偉藏主大笑說：『你非永，不非永也。』審奇跑到精翠，向南禪師請教，南禪師也大笑。永庵主聽說了，作偈說：『明暗相參殺活機，大人境界普賢知。同條生不同條死，笑殺庵中老古錐。』 (乙巳年(1245))惟勝禪師住持黃檗山 惟勝，潼川羅氏之子，在講學時。
【English Translation】 English version Ben. Ben said one day, 'This is a cause and condition under the Linji (Rinzai) school. You must ask his descendants to understand.' Thereupon, Yan went to visit Fayuan and asked for instruction on the previous words. Fayuan said, 'I have a metaphor. You are like a firewood seller in a village of three families, carrying a load and standing at the crossroads, asking people what matters are being discussed in the Zhongshu Hall today.' Yan pondered silently, 'If that's the case, the great matter hasn't happened yet.' Fayuan knew that Yan's potential was extraordinary, and one day he said to him, 'I am old, and I fear wasting your time. You can go and rely on Baiyun Shouduan. Although this old monk is young, I have never met him, but seeing his verse, the words of Linji's three blows, are extraordinary, and he will surely be able to resolve your great matter.' Yan quietly bid farewell and went to Baiyun Shouduan. Shouduan said, 'Have you, the rough man from Sichuan, come?' Then he raised the question of the monk asking Nanquan about the Mani (wish-fulfilling) pearl and asked him to explain it. Shouduan scolded him. Shouduan also used the cause and condition of the World-Honored One having secret words and Kashyapa (Mahakasyapa) not concealing them to instruct him, but he could not understand for a long time. One day, Yan ran from the corridor to the Dharma Hall, and his doubts suddenly dissolved. He presented a verse of accord, saying, 'Before the mountain, a piece of idle land, with hands folded, I earnestly ask the ancestral elder. How many times have I sold it and bought it back myself, for the sake of loving the pine and bamboo that draw in the clear wind.' Shouduan especially approved of him, saying, 'The chestnut burr Zen belongs to you.' Zuxin. Having received the mind seal, he went to visit Kezhen, who was very surprised after talking with him. After relying on him for two years, Kezhen passed away, so he returned to Huangbo Mountain, where Nan appointed him to share the seat and receive disciples. The abbot of Yong'an at Huangbo Jicui once asked the monk Shenqi, 'What have you been doing since I haven't seen you for so long?' Shenqi said, 'I saw the head monk Wei, there is a place of peace and happiness.' The abbot of Yong'an said, 'Try to tell me about it.' Shenqi then narrated what he had gained. The abbot of Yong'an said, 'You are Wei, yet not Wei.' Shenqi was at a loss and told these words to the head monk Wei. The head monk Wei laughed and said, 'You are not Yong, yet not not Yong.' Shenqi ran to Jingcui and asked Zen Master Nan for guidance, and Zen Master Nan also laughed. The abbot of Yong'an heard about it and composed a verse, saying, 'Light and darkness intermingle, the killing and enlivening machine, the realm of great men, Samantabhadra (a Bodhisattva) knows. Born on the same branch, dying on different branches, laughing at the old rustic in the hermitage.' In the year Yisi (1245), Zen Master Weisheng resided at Huangbo Mountain. Weisheng, a son of the Luo family of Tongchuan, was lecturing when...
偶以扇勒窗欞。有聲忽憶教中道。十方俱擊鼓。十處一時聞。因有省入進白本講。本講令參方。勝乃逕往黃檗。參慧南。證悟心地。至是南。有退居之意。瑞州太守。委南遴選黃檗主人。南乃集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得。便令住持。勝出眾答曰。猛虎當路坐。南大悅。遂自退居積翠。令勝住黃檗○修颙。趙城梁氏子。幼不拜神祠。不受書訓。嘗曰。當爲人天師。安慕此耶。遂遊方。造瑞光。參宗本。因舉。無著問天親。彌勒說什麼。云只說這個法。忽有省。晨夕參叩。一日登廁捺倒。打破水瓶。遂悟作頌曰。這一交。這一交。萬兩黃金也。合消頭上笠。腰下包清風。明月杖頭挑。本印可之。出世資壽。歷遷大剎。又遷投子叢林。號曰颙華嚴○克文。閿鄉鄭氏子。生而杰異。既長喜觀書。不繇師訓。自然通曉。事後母至孝。母囂數困辱之。父不忍。使遊學。至北塔。聞思廣說法。感泣裂縫。掖而師之。廣笑曰。君妙年書生。政當唾手取高第榮親。乃欲委跡寂寞。豈計之未熟耶。曰。心空及第。豈止榮親。又將濟之。委跡寂寞。非所同也。廣奇之。服勤五年。剃染受具。游京師講席。因經行龍門殿。廡間見塑比丘像。瞑目如在定。翻然自失。謂其伴曰。我所負如吳道。子畫人物。雖曰妙盡。然終非活
【現代漢語翻譯】 現代漢語譯本：我（偶）倚靠在用扇子裝飾的窗戶上，突然聽到聲音，回憶起教義中說：『十方同時敲鼓，十個地方同時聽到。』因此有所領悟，稟告本講（指宗本禪師）。宗本禪師讓他去參訪各地。勝於是直接前往黃檗山，參拜慧南禪師，證悟了心地。當時慧南禪師有退居的想法，瑞州太守委託慧南禪師挑選黃檗山的主持。慧南禪師於是召集眾人說道：『誰能說出鐘樓上念贊，床腳下種菜的道理，就讓他來住持。』勝從人群中走出回答說：『猛虎當路坐。』慧南禪師非常高興，於是自己退居到積翠庵，讓勝來住持黃檗山。 修颙（人名，音xiū yóng），趙城梁氏的兒子，從小不拜神祠，也不接受書本的教導。曾經說：『應當做人天師，怎麼能安於羨慕這些呢？』於是遊歷四方，到達瑞光寺，參拜宗本禪師。因為舉出無著（菩薩名，音wú zhuó）問天親（菩薩名，音tiān qīn），彌勒（菩薩名，音mí lè）說什麼的公案，宗本禪師回答說：『只說這個法。』修颙忽然有所領悟，早晚都去參拜請教。一天上廁所時不小心碰倒，打破了水瓶，於是悟道，作頌說：『這一交，這一交，萬兩黃金也合消。頭上笠，腰下包，清風明月杖頭挑。』宗本禪師認可了他的開悟，讓他出世在資壽寺，歷任各大寺廟的主持，又遷到投子叢林，號稱颙華嚴。 克文（人名，音kè wén），閿鄉鄭氏的兒子，生來就傑出不凡。長大后喜歡讀書，不用老師教導，自然就通曉。侍奉後母非常孝順，後母經常責罵他，甚至羞辱他。父親不忍心，讓他去遊學。到達北塔寺，聽到思廣（禪師名，音sī guǎng）說法，感動得衣服都裂開了縫，拉著思廣禪師拜他為師。思廣禪師笑著說：『你年紀輕輕是個讀書人，正應當唾手可得高第，榮耀父母，卻想要隱居寂寞，難道沒有考慮成熟嗎？』克文說：『心空及第，豈止是榮耀父母，又將濟世安民，隱居寂寞，不是我所贊同的。』思廣禪師覺得他很奇特。克文勤勞服侍了五年，剃度染衣，受了具足戒。遊歷京師的講席，經過龍門殿的走廊時，看到塑造的比丘像，閉著眼睛好像在入定。忽然感到失落，對他的同伴說：『我所揹負的就像吳道子（唐朝畫家，約680年-740年）畫的人物，雖然說已經妙到極致，但終究不是活的。』
【English Translation】 English version: I leaned against the window lattice decorated with a fan, and suddenly hearing a sound, I recalled the teaching that says: 'Drums are struck simultaneously in the ten directions, and heard in ten places at the same time.' Because of this, I had an insight and reported it to Ben Jiang (referring to Chan Master Zongben). Chan Master Zongben told him to visit various places. Sheng then went directly to Mount Huangbo, paid homage to Chan Master Huinan, and realized the nature of his mind. At that time, Chan Master Huinan had the idea of retiring, and the prefect of Ruizhou entrusted Chan Master Huinan to select the abbot of Mount Huangbo. Chan Master Huinan then gathered the crowd and said: 'Whoever can explain the principle of chanting praises in the bell tower and planting vegetables at the foot of the bed will be allowed to be the abbot.' Sheng stepped out from the crowd and replied: 'A fierce tiger sits in the middle of the road.' Chan Master Huinan was very happy, so he retired to Jicui Nunnery and let Sheng be the abbot of Mount Huangbo. Xiu Yong (personal name), the son of the Liang family of Zhaocheng, did not worship gods or ancestral shrines from an early age, nor did he accept the teachings of books. He once said: 'I should be a teacher of humans and gods, how can I be content with admiring these things?' So he traveled around, arrived at Ruiguang Temple, and paid homage to Chan Master Zongben. Because he brought up the case of Wuzhuo (Bodhisattva name) asking Tianqin (Bodhisattva name) what Maitreya (Bodhisattva name) said, Chan Master Zongben replied: 'Only this Dharma is spoken.' Xiu Yong suddenly had an insight and went to pay homage and ask for instruction every morning and evening. One day, he accidentally knocked over and broke the water bottle while going to the toilet, and then he attained enlightenment and composed a verse saying: 'This fall, this fall, ten thousand taels of gold should also be spent. A hat on the head, a bag around the waist, a clear breeze and bright moon picked on the top of the staff.' Chan Master Zongben approved of his enlightenment and allowed him to appear in the world at Zishou Temple, serving as the abbot of various major temples, and then moved to Touzi Jungle, known as Yong Huayan. Ke Wen (personal name), the son of the Zheng family of Wenxiang, was outstanding from birth. When he grew up, he liked to read books, and he naturally understood them without a teacher. He served his stepmother with great filial piety, but his stepmother often scolded him and even humiliated him. His father couldn't bear it, so he let him travel and study. When he arrived at Beita Temple, he heard Si Guang (Chan Master name) preaching the Dharma, and he was so moved that the seams of his clothes were torn. He pulled Chan Master Si Guang and worshiped him as his teacher. Chan Master Si Guang smiled and said: 'You are a young scholar, you should easily obtain high honors and glorify your parents, but you want to live in seclusion and loneliness, haven't you considered it carefully?' Ke Wen said: 'Passing the imperial examination with an empty mind is more than just glorifying parents, and also benefiting the world and the people, living in seclusion and loneliness is not what I agree with.' Chan Master Si Guang found him very strange. Ke Wen served diligently for five years, shaved his head and dyed his clothes, and received the complete precepts. When he traveled to the lecture halls of the capital, he passed by the corridor of Longmen Hall and saw a sculpted statue of a Bhikkhu, closing his eyes as if in meditation. Suddenly feeling lost, he said to his companion: 'What I bear is like the figures painted by Wu Daozi (Tang Dynasty painter, ca. 680-740), although it is said to be extremely wonderful, it is ultimately not alive.'
者。吾將南遊到云居。謁曉舜。機不契。到德山。夜參有六祖。不及雲門之語失笑。黎明發去。聞文悅之風兼程。而往至湘鄉。悅已入寂。嘆曰。既無其人。吾何適而不可。山川雖佳。未暇游也。坐夏大溈。夜聞僧誦雲門語。僧問。佛法如水中月是否。門云。清波無透路。豁然有省。遂造黃檗。適惟勝。為首座。慧南舉。鐘樓上念贊。床腳下種菜話。令眾下語。勝曰。猛虎當路坐。南喜之。遂退院。令勝住黃檗。文三到。庵語不契。乃曰。此老只是個修行。僧不會。我說話。遂往香城。見順。順語話。好葛藤。諸方號。為順婆。婆問。文近離甚處。曰黃檗。曰庵頭老子安樂否。曰安樂。曰甚處人氏。曰關西。曰說話不似關西人。曰幼曾遊學。曰甚處為僧。曰從北塔廣和尚落髮。又問。新黃檗如何。曰甚好。曰渠只下得一轉語好。遂住黃檗。佛法未夢見在。文因此大悟。頓見南用處。遂作數頌寄南。南大稱賞。因回參禮。南問。甚處來。曰翠巖。曰恰值老僧不在。曰未審向什麼處去。曰天臺普請。南嶽遊山。曰若然則學人得自在去也。曰腳下鞋何處得來。曰廬山七百錢唱得。曰何曾自在。文指鞋曰。何曾不自在。南異之。
(丙午)慧南禪師住黃龍
慧南。自積翠遷住黃龍。法席之盛。追媲馬祖百丈○慧元
。潮陽倪氏子。幼凝然。群兒戲於前。袖手趺坐。父母商曰。兒材地如此。寧堪世用意。事佛僧乃可。元聞即拜辭出家。初至京。法師圓明。見而異之曰。上人齒少。自何至此。所求何事。曰慧元南海來。無他求。惟求佛法。明笑曰。王城利聲捷徑。酒色樊籠。橫目爭奪。日有萬緒。昔大通智勝佛。十劫坐道場。佛法猶不現前。此中寧有佛法乎。佛法俱在南方也。元乃自洛。游襄漢。歷參諸善知識。俱不契。丙午春。至黃龍。時慧南。來自積翠。龍象蟻集。元每坐下板。輒自引手。反覆視曰。寧有道理。而云似佛手。知吾家揭陽。而乃復問。生緣何處乎。久而頓釋其疑。一日為達。上座咨問入室。南曰。既是達了。為甚麼更來。元曰。事不厭細。南曰。你便打趕出去。不是做得老僧侍者。元曰。不得一句。南遂行入方丈。元曰。大小黃檗。龍頭蛇尾。南笑而已○克文。辭慧南。寓止翠巖。南住黃龍。文復往焉。一日南謂文曰。適令侍者。捲簾問渠。捲起簾時如何。曰照見天下。放下簾時如何。曰水泄不通。不卷不放時如何。侍者無語。汝作么生。文曰。和尚替侍者。下涅槃堂始得。南喝曰。關西人果無頭腦。乃顧旁僧。文指之曰。只這僧也。未夢見。南大笑。又一日侍南。南舉。白雲端。頌臨濟三頓棒云。一拳拳倒黃
【現代漢語翻譯】 現代漢語譯本 潮陽倪家的孩子慧元，從小就沉靜寡言。其他孩子在前面玩耍嬉鬧，他卻袖著手，盤腿坐著。他的父母商量說：『這孩子資質如此，恐怕不適合在世俗中有所作為，不如讓他去侍奉佛僧。』慧元聽聞后，立刻拜別父母出家。他最初來到京城，法師圓明見到他，感到很驚異，問道：『上人年紀輕輕，從哪裡來？所求何事？』慧元回答說：『我慧元從南海而來，沒有別的請求，只求佛法。』圓明笑著說：『王城裡到處都是追逐名利的捷徑，酒色是束縛人的牢籠，人們橫眉怒目，爭奪不休，每天都有成千上萬的煩惱。過去大通智勝佛（過去佛名），在道場坐了十個劫（極長的時間單位），佛法尚且沒有顯現。這裡哪裡會有佛法呢？佛法都在南方啊。』於是慧元離開洛陽，遊歷襄陽、漢陽一帶，遍訪各地的善知識（有德行的僧人），但都不能與他的心意相契合。丙午年（1066年）春天，他來到黃龍山。當時慧南禪師（黃龍慧南，禪宗高僧）從積翠庵來到這裡，四方僧眾如龍象般雲集。慧元每次坐在禪凳上，總是自己抬起手，反覆觀看，說道：『難道這裡面有什麼道理嗎？』又說他的手好像佛手。慧南禪師知道他是揭陽人，卻又問他：『你出生在哪裡？』過了很久，慧元才頓然解開了心中的疑惑。有一天，慧元爲了向上座達（慧南的弟子）請教，進入了慧南的房間。慧南問：『既然已經通達了，為什麼還要來？』慧元說：『事情不怕細緻。』慧南說：『那你便被打趕出去，不要在這裡做老僧的侍者。』慧元無言以對。慧南於是走入方丈室。慧元說：『好大的黃檗（指黃龍慧南），卻是龍頭蛇尾。』慧南只是笑了笑。 克文禪師辭別慧南禪師，住在翠巖。慧南禪師住在黃龍山。克文禪師又去拜訪他。一天，慧南禪師對克文禪師說：『剛才讓侍者捲起簾子，我問他，捲起簾子時看到了什麼？』侍者回答說：『照見天下。』慧南又問：『放下簾子時看到了什麼？』侍者回答說：『水泄不通。』慧南再問：『不卷不放時又如何？』侍者無言以對。你覺得應該怎麼回答？』克文禪師說：『和尚應該代替侍者，下涅槃堂（指死亡）才行。』慧南禪師喝道：『關西人果然沒有頭腦！』於是回頭看著旁邊的僧人。克文禪師指著那個僧人說：『就連這個僧人，也還沒夢見（指沒有開悟）。』慧南禪師大笑。又有一天，克文禪師侍奉慧南禪師，慧南禪師舉起白雲端（人名）所作的讚頌臨濟義玄禪師三頓棒的偈語，說：『一拳拳倒黃』
【English Translation】 English version The child Huiyuan from the Ni family in Chaoyang was quiet and contemplative from a young age. While other children played and frolicked in front of him, he would fold his hands in his sleeves and sit in the lotus position. His parents discussed, 'This child's talent is such that he may not be suited for worldly pursuits; it would be better for him to serve Buddhist monks.' Upon hearing this, Huiyuan immediately bid farewell to his parents and became a monk. He first arrived in the capital, where the Dharma Master Yuanming, upon seeing him, was astonished and asked, 'Young man, where do you come from? What do you seek?' Huiyuan replied, 'I, Huiyuan, come from the South Sea, seeking nothing else but the Buddha Dharma.' Yuanming smiled and said, 'The royal city is full of shortcuts to fame and fortune, and the pleasures of wine and women are like binding cages. People glare and fight endlessly, with tens of thousands of worries every day. In the past, the Buddha Mahābhijñā-jñānābhibhū (an ancient Buddha) sat in the Bodhi-mandala (place of enlightenment) for ten kalpas (an extremely long unit of time), yet the Buddha Dharma did not manifest. How can there be Buddha Dharma here? The Buddha Dharma is all in the South.' Thus, Huiyuan left Luoyang and traveled through the Xiangyang and Hanyang areas, visiting various virtuous teachers (respected monks), but none of them resonated with his heart. In the spring of the Bingwu year (1066 AD), he arrived at Mount Huanglong. At that time, Chan Master Huinan (Huanglong Huinan, a prominent Chan Buddhist monk) had come from Jicui Hermitage, and monks from all directions gathered like dragons and elephants. Each time Huiyuan sat on the meditation bench, he would raise his hand and examine it repeatedly, saying, 'Could there be some principle here?' He also said that his hand resembled the hand of the Buddha. Chan Master Huinan knew that he was from Jieyang, but still asked him, 'Where were you born?' After a long time, Huiyuan suddenly resolved the doubts in his heart. One day, Huiyuan entered Huinan's room to seek instruction from the senior monk Da (Huinan's disciple). Huinan asked, 'Since you have already understood, why do you come here?' Huiyuan replied, 'Things are not to be feared to be too detailed.' Huinan said, 'Then you should be driven out and not serve as an attendant to this old monk.' Huiyuan was speechless. Huinan then walked into his abbot's chamber. Huiyuan said, 'The great Huangbo (referring to Huanglong Huinan) is a dragon's head but a snake's tail.' Huinan simply smiled. Chan Master Kewen bid farewell to Chan Master Huinan and stayed at Cuiyan. Chan Master Huinan stayed at Mount Huanglong. Chan Master Kewen visited him again. One day, Chan Master Huinan said to Chan Master Kewen, 'I just asked the attendant to raise the curtain, and I asked him, 'What do you see when the curtain is raised?'' The attendant replied, 'I see the whole world.' Huinan then asked, 'What do you see when the curtain is lowered?'' The attendant replied, 'Not a drop of water can pass through.' Huinan then asked, 'What about when it is neither raised nor lowered?'' The attendant was speechless. What do you think the answer should be?' Chan Master Kewen said, 'The abbot should take the attendant's place and enter Nirvana Hall (referring to death).' Chan Master Huinan shouted, 'People from Guanzhong are indeed brainless!' Then he turned to look at the monk beside him. Chan Master Kewen pointed at that monk and said, 'Even this monk has not yet dreamed of it (referring to not being enlightened).' Chan Master Huinan laughed loudly. Another day, Chan Master Kewen was attending to Chan Master Huinan, and Chan Master Huinan raised the verse made by Bai Yunduan (a person's name) praising Linji Yixuan's three blows, saying, 'One punch knocks down Huang'
鶴樓。一腳踢翻鸚鵡洲。有意氣時添意氣。不風流處也風流。大稱賞之。文曰。某甲見處。與端兄一般。南曰。汝作么生會。文擬開口。南喝曰。端會汝不會。時慶閑方掌。客問南曰。文首座。何如在黃檗時。南曰。渠在黃檗時。如人暴富。用錢如糞土。今如數世富人。一錢不虛用。
(丁未)夏倚居士參祖心禪師
祖心。寓漳江轉運。判官夏倚。雅意禪學。見楊杰嘆曰。吾至江西。恨未識南公。杰曰。有心上座。在漳州。公能自屈。不待見南也。倚見心劇談。神思傾豁。至論肇論。會萬物為自己者。及情與無情。共一體。時有狗。臥香卓下。心以壓尺擊狗。又擊香卓曰。狗有情即去。香卓無情自住。如何得成一體。倚不能對。心曰。才涉思維。便成剩法。何曾會萬物。為自己哉○法演。既受守端心印。端令掌磨事。一日端至。語演曰。有數禪客。自廬山來。詰之皆有悟入處。教伊說。亦說得有來。繇舉因緣。問伊。亦明得。教伊下語。亦下得。祇是未在。演於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然大悟。從前寶惜。一時放下。走見端。端為手舞足蹈。演亦一笑而已。演后曰。吾因茲出一身白汗。端一日。示眾曰。古人道。如鏡鑄像。像成後鏡在。甚麼處。眾
【現代漢語翻譯】 現代漢語譯本： 鶴樓。一腳踢翻鸚鵡洲。有豪情壯志時更添豪情壯志，不風雅的地方也顯得風雅。大家對此大加讚賞。慧文說：『我對這件事的理解，和守端禪師您一樣。』慧南說：『你是怎麼理解的？』慧文剛要開口，慧南呵斥道：『守端禪師理解了，你沒理解！』當時慶閑正在負責齋粥。有客人問慧南：『慧文首座，和他在黃檗寺的時候相比如何？』慧南說：『他在黃檗寺的時候，就像是突然暴富的人，用錢如糞土；現在就像是富了好幾代的人，一文錢也不亂花。』
（丁未年（1187））夏天，夏倚居士參拜祖心禪師
祖心禪師住在漳江轉運司，判官夏倚，一向喜歡禪學。他見到楊杰感嘆道：『我來到江西，遺憾沒有認識慧南禪師。』楊杰說：『有祖心禪師在，就在漳州。您如果能放下身段，不必一定要見慧南禪師。』夏倚見到祖心禪師，和他暢談，感覺茅塞頓開。談到僧肇的《肇論》，關於『會萬物為自己』，以及『有情與無情，共為一體』的觀點。當時有條狗，臥在香案下。祖心禪師用鎮紙敲打狗，又敲打香案說：『狗有情就會離開，香案無情自然不動，怎麼能成為一體？』夏倚不能回答。祖心禪師說：『才一涉及思維，就成了多餘的說法，又怎麼能理解萬物為自己呢？』法演禪師，已經得到守端禪師的心印。守端禪師讓他負責磨米的事情。一天，守端禪師來到磨坊，對法演禪師說：『有幾個禪客，從廬山來，問他們，都有些領悟。教他們說，也能說出些道理。讓他們引用因緣故事，問他們，也能明白。教他們下判斷語，也能下。只是還不到位。』法演禪師對此非常疑惑，私下思忖道：『既然領悟了，說也能說得出來，明白也能明白，為什麼還不到位呢？』於是參究了好幾天，忽然大悟，從前珍視的東西，一時都放下了。跑去見守端禪師，守端禪師高興得手舞足蹈，法演禪師也只是笑一笑。法演禪師後來回憶說：『我因為這件事出了一身冷汗。』守端禪師一天，對大家開示說：『古人說，如同用鏡子鑄造佛像，佛像鑄成后，鏡子在哪裡呢？』大家...
【English Translation】 English version: Crane Tower. One kick overturns Parrot Isle. When there is ambition, it adds to the ambition. Even in places lacking elegance, there is elegance. Great praise is given to this. Huìwén said, 'My understanding of this matter is the same as yours, Zen Master Shǒuduān.' Huìnán said, 'How do you understand it?' As Huìwén was about to speak, Huìnán scolded, 'Shǒuduān understands, but you don't!' At that time, Qìngxián was in charge of the porridge. A guest asked Huìnán, 'How is Head Seat Huìwén compared to when he was at Huangbo Temple?' Huìnán said, 'When he was at Huangbo Temple, he was like someone who suddenly became rich, using money like dirt; now he is like someone who has been rich for generations, not wasting a single penny.'
(Dīngwèi year (1187)) Summer, Layman Xià Yǐ visits Zen Master Zǔxīn
Zen Master Zǔxīn resided in the Zhangjiang Transportation Office. Judge Xià Yǐ had a great interest in Zen Buddhism. He saw Yáng Jié and sighed, 'I came to Jiangxi and regret not knowing Zen Master Huìnán.' Yáng Jié said, 'Zen Master Zǔxīn is here, in Zhangzhou. If you can humble yourself, you don't necessarily have to see Huìnán.' Xià Yǐ met Zen Master Zǔxīn and had a thorough discussion, feeling enlightened. They discussed Sengzhao's Zhaolun, regarding the view of 'unifying all things as oneself' and 'sentient and non-sentient beings sharing one body.' At that time, there was a dog lying under the incense table. Zen Master Zǔxīn tapped the dog with a paperweight and then tapped the incense table, saying, 'If the dog has feelings, it will leave; the incense table is without feelings and remains still. How can they become one?' Xià Yǐ could not answer. Zen Master Zǔxīn said, 'As soon as thought is involved, it becomes superfluous talk. How can one understand all things as oneself?' Zen Master Fǎyǎn had already received the mind-seal of Zen Master Shǒuduān. Zen Master Shǒuduān put him in charge of grinding rice. One day, Zen Master Shǒuduān came to the mill and said to Zen Master Fǎyǎn, 'There are several Zen practitioners who came from Mount Lu. When asked, they all have some understanding. If you teach them to speak, they can also speak some reason. If you let them cite causal stories and ask them, they can also understand. If you teach them to make judgments, they can also make them. It's just not quite there yet.' Zen Master Fǎyǎn was very puzzled by this and thought to himself, 'Since they have understood, they can speak and understand, why is it not quite there yet?' So he investigated for several days and suddenly had a great enlightenment, and all the things he had cherished before were let go at once. He ran to see Zen Master Shǒuduān, who was so happy that he danced with joy, and Zen Master Fǎyǎn just smiled. Zen Master Fǎyǎn later recalled, 'I broke out in a cold sweat because of this.' One day, Zen Master Shǒuduān gave a teaching to everyone, saying, 'The ancients said, it is like casting a Buddha statue with a mirror. After the Buddha statue is cast, where is the mirror?' Everyone...
下語不契。舉問演。演近前問訊曰。也不較多。端笑曰。須是道者始得。乃命分座。
(戊申)德普參慧南禪師
德普。綿州蒲氏子。得度受具。解惟識起信論。兩川無敢詰難。號為義虎。時惟勝。還自江西。呂大防。出鎮成都執弟子禮。日夕造室。普竊聽其議。一不能曉。歸臥看屋樑曰。勝昔嘗業講有聲。呂公世稱賢者。相與敬信如此。吾乃不信可乎。乃出蜀。至荊州金鑾。夜與一衲俱。普問。經論何負禪宗。而長老多譏訶之耶。曰以其是識情義理。思想邊量非能發。聖得道脫。有得道發。聖者皆藉之。以為緣耳。倘不因自悟。惟經論是仗。則能讀能知能見解者。皆證聖成道去矣。惟以死語。是所知障故。祖師西來也。如經言。一切眾生。本來成佛。汝信之乎。曰世尊之語。豈敢不信。曰既信矣。遠來何為。曰聞禪宗。有別傳法。故來耳。衲笑曰。是則未信。非能信也。今積翠南禪師。出世久。子見之。不宜后。普即日遂行。熙寧元年。至黃龍問。阿難問迦葉。世尊付金襕。外傳何法。迦葉呼阿難。難應諾。迦葉曰。倒卻門前剎竿著。意旨如何。南曰。上人出蜀。曾到玉泉否。曰曾到。又問。曾掛搭否。曰一夕便發。南曰。智者道場。關將軍打。供與結緣。幾時何妨。普默然良久。理前問。南俯首。普
【現代漢語翻譯】 現代漢語譯本 下語不契（不合拍）。演禪師上前問訊說：『也不算多。』端禪師笑著說：『必須是得道的人才能理解。』於是命人分座。
（戊申年(1068年)）德普參拜慧南禪師
德普，綿州人，姓蒲。出家受戒后，精通《唯識論》和《起信論》，兩川（指四川地區）無人敢於質疑他，號稱『義虎』。當時惟勝禪師從江西回來，呂大防在成都做官，以弟子之禮對待惟勝，日夜到惟勝的住所請教。德普偷偷聽他們的談話，卻一句也聽不明白。回家后，他躺著看著屋樑說：『惟勝過去講經很有名聲，呂公又是世人稱讚的賢者，他們彼此如此敬重信任，我卻不相信，這怎麼可以呢？』於是離開四川，到了荊州金鑾寺。晚上與一位雲遊僧人在一起，德普問：『經論哪裡不如禪宗，而長老們大多譏諷呵斥它呢？』雲遊僧人說：『因為經論是識情義理，是思想的邊際衡量，不能啓發聖人得道解脫。有得道而啓發聖智的聖人，都憑藉經論作為助緣。如果不是因為自己領悟，只依賴經論，那麼能讀、能知、能見解的人，都證聖成道去了。經論只是死語，是所知障的緣故。』祖師西來時說：『如經所言，一切眾生，本來成佛。』你相信嗎？德普說：『世尊的話，豈敢不信。』雲遊僧人說：『既然相信了，遠道而來做什麼呢？』德普說：『聽說禪宗有特別的傳法，所以來。』雲遊僧人笑著說：『這是還沒有真信，不是真的能信。現在積翠南禪師出世很久了，你見他，不宜遲。』德普當天就動身前往。熙寧元年(1068年)，到達黃龍寺，問：『阿難問迦葉，世尊交付金襕袈裟，此外還傳了什麼法？』迦葉呼喚阿難，阿難應諾。迦葉說：『倒卻門前剎竿著。』（把門前的旗桿倒下來）這是什麼意思？南禪師說：『上人從四川來，到過玉泉寺嗎？』德普說：『到過。』又問：『在那裡掛單住過嗎？』德普說：『住了一夜就走了。』南禪師說：『智者道場，關將軍打護法，供奉他結個善緣，住幾天又有什麼妨礙呢？』德普沉默了很久，又重複之前的提問。南禪師低下頭。
【English Translation】 English version The words didn't match. The monk Yan stepped forward, made obeisance, and said, 'It's not too much.' The monk Duan smiled and said, 'It must be a Taoist who understands.' Then he ordered to share the seat.
(Year Wushen (1068 AD)) Depu visited Zen Master Huinan
Depu, a native of Mianzhou, surnamed Pu. After becoming a monk and receiving precepts, he was proficient in the Vijnaptimatrata-sastra (Treatise on the Consciousness-Only) and the Awakening of Faith in the Mahayana, and no one in the two Chuans (referring to the Sichuan area) dared to question him, and he was known as the 'Tiger of Doctrine'. At that time, Zen Master Weisheng returned from Jiangxi, and Lu Dafang, who was an official in Chengdu, treated Weisheng with the etiquette of a disciple, and went to Weisheng's residence day and night to ask for advice. Depu secretly listened to their conversation, but couldn't understand a word. After returning home, he lay down and looked at the roof beams and said, 'Weisheng used to be famous for lecturing on scriptures, and Duke Lu is a virtuous person praised by the world. They respect and trust each other so much, but I don't believe it, how can this be?' So he left Sichuan and arrived at Jinluan Temple in Jingzhou. At night, he was with a wandering monk, and Depu asked, 'Where are the scriptures and treatises inferior to Zen, and why do the elders mostly ridicule and rebuke them?' The wandering monk said, 'Because the scriptures and treatises are about knowledge, emotions, meanings, and principles, and are the boundaries of thought and measurement, they cannot inspire the sages to attain enlightenment and liberation. Those sages who have attained enlightenment and inspired sacred wisdom all rely on the scriptures as auxiliary conditions. If it is not because of one's own enlightenment, but only relies on the scriptures, then those who can read, know, see, and understand will all attain sainthood and enlightenment. The scriptures are just dead words, which are the cause of the obstacle of what is known.' When the Patriarch came from the West, he said, 'As the scriptures say, all sentient beings are originally Buddhas.' Do you believe it? Depu said, 'How dare I not believe the words of the World Honored One.' The wandering monk said, 'Since you believe it, what are you doing coming from afar?' Depu said, 'I heard that Zen has a special transmission of Dharma, so I came.' The wandering monk smiled and said, 'This is not yet true belief, not really able to believe. Now Zen Master Jicui Nan has been in the world for a long time, you should see him, it is not too late.' Depu set off that day. In the first year of Xining (1068 AD), he arrived at Huanglong Temple and asked, 'Ananda asked Kasyapa, what Dharma did the World Honored One transmit besides the golden kasaya (robe)?' Kasyapa called Ananda, and Ananda answered. Kasyapa said, 'Knock down the flagpole in front of the gate.' What does this mean? Zen Master Nan said, 'Have you been to Yuquan Temple, coming from Sichuan?' Depu said, 'I have been there.' He asked again, 'Did you stay there?' Depu said, 'I left after one night.' Zen Master Nan said, 'The dojo of the wise, General Guan (a famous general in Chinese history, often deified as a protector of Buddhism) protects the Dharma, offering him to form a good relationship, what's the harm in staying for a few days?' Depu was silent for a long time, and repeated the previous question. Zen Master Nan lowered his head.
趨出。大驚曰。兩川義虎。不消此老一唾。
(己酉)黃龍慧南禪師示寂(慈明圓法嗣臨濟第八世)
慧南。住黃龍。熙寧二年三月。四祖演通法嗣。書南上堂。山僧才輕德薄。豈堪人師。蓋不昧本心。不欺諸聖。未免生死。今免生死。未出輪𢌞。今出輪𢌞。未得解脫。今得解脫。未得自在。今得自在。所以大覺世尊。于然燈佛所。無一法可得。六祖夜半。于黃梅又傳個甚麼。乃說偈曰。得不得。傳不傳。歸根得旨復何言。憶得首山曾漏泄。新婦騎驢阿家牽。翼日午時。趺坐示寂。阇維得五色舍利。塔於前山○慧南入滅。眾請祖心。補住黃龍。心欲舉圓璣代之。璣掉頭徑去。心遂繼其席○慧元。住吳江壽聖寺。遣僧投黃龍嗣法。書南視其款識曰。吾偶忘此僧。謂專使曰。書未欲開。可令親來見老僧。專使反命。元即腰包而來。次南昌。聞南已化去。因留嘆息。適祖心出城相會。與語奇之曰。恨老師不及見耳○熙寧二年。行偉居仰山。未期年。法席冠江淮。平昔同參。知名者皆集。偉蒞事。有法度。嘗遣化十二輩。以其名。付維那使。明日俱來。受曲折。及會茶。輒失一人。偉問為誰。曰永泰。偉方經營中。首座曰。泰遊山去。請以他僧備員。偉然之。俄有告者曰。泰實在。首座匿之。以欺眾耳。偉色莊。
【現代漢語翻譯】 現代漢語譯本 趕了出去。大驚說：『兩川的義虎，不值得這位老者一口唾沫。』
（己酉年(1069)）黃龍慧南禪師圓寂（慈明圓的法嗣，臨濟宗第八代）
慧南，住在黃龍山。熙寧二年（1069）三月，四祖法演傳授給他佛法。慧南寫了上堂語：『山僧我才疏德淺，怎麼能當人師？大概是不迷惑于本心，不欺騙諸位聖賢。未能免除生死，現在就免除生死。未能脫離輪迴，現在就脫離輪迴。未能得到解脫，現在就得到解脫。未能得到自在，現在就得到自在。所以大覺世尊（釋迦牟尼佛），在燃燈佛（過去佛）那裡，沒有一法可以得到。六祖（慧能）夜半，在黃梅（五祖弘忍）那裡又傳了些什麼？』於是說了偈語：『得不到，傳不傳，歸根得旨又說什麼呢？記得首山（省念禪師）曾經泄露過，新婦騎驢阿家牽。』第二天午時，慧南禪師跏趺坐化圓寂。荼毗后得到五色舍利，建塔於前山。慧南圓寂后，僧眾請祖心（禪師）來接替住持黃龍寺。祖心想讓圓璣（禪師）代替自己，圓璣掉頭就走。祖心於是繼承了他的位置。慧元（禪師），住在吳江壽聖寺，派僧人去黃龍寺嗣法。慧南看了他的名帖說：『我偶然忘記了這個僧人。』對專使說：『書信暫且不要打開，可以讓他親自來見老僧。』專使回去稟告，慧元立刻收拾行裝前來，到達南昌時，聽說慧南已經圓寂，於是嘆息。恰好祖心出城相會，與他交談後覺得他很奇特，說：『遺憾老師沒能見到你啊。』熙寧二年（1069），行偉住在仰山，不到一年，他的法席就冠絕江淮。以前一同參禪，有名望的人都聚集而來。行偉處理事務，很有法度。曾經派遣化緣的十二個人，把他們的名字交給維那（寺院執事），讓他們使用。第二天他們都來接受訓誡，以及參加茶會，總是少一個人。行偉問是誰，回答說是永泰。行偉正在經營寺院事務，首座（寺院職位）說：『永泰遊山去了，請用其他僧人補足人數。』行偉同意了。不久有人告發說：『永泰其實在，首座把他藏起來了，以此欺騙大家。』行偉臉色嚴肅。
【English Translation】 English version He was driven out. Greatly surprised, he said, 'The righteous tiger of the two rivers is not worth this old man's spit.'
In the year of JiYou (1069), Chan Master Huinan of Huanglong passed away (a Dharma successor of Ciming Yuan, the eighth generation of the Linji school).
Huinan resided at Huanglong Mountain. In the third month of the second year of Xining (1069), the Fourth Ancestor Yan transmitted the Dharma to him. Huinan wrote a Dharma talk, saying: 'This mountain monk is of shallow talent and meager virtue, how can I be a teacher of men? I roughly do not obscure my original mind, nor do I deceive the sages. I have not avoided birth and death, but now I avoid birth and death. I have not escaped the wheel of transmigration, but now I escape the wheel of transmigration. I have not attained liberation, but now I attain liberation. I have not attained freedom, but now I attain freedom. Therefore, the Great Awakened World Honored One (Sakyamuni Buddha), at the place of Dipamkara Buddha (past Buddha), there is not a single Dharma that can be obtained. What did the Sixth Ancestor (Huineng) transmit again at Huangmei (Fifth Patriarch Hongren) in the middle of the night?' Thereupon, he spoke a verse, saying: 'Obtained or not obtained, transmitted or not transmitted, what more is there to say about returning to the root and attaining the essence? I remember that Shoushan (Chan Master Sheng Nian) once leaked it out: the new bride rides the donkey, and the father-in-law leads it.' The next day at noon, Chan Master Huinan sat in full lotus posture and passed away. After cremation, five-colored relics were obtained, and a pagoda was built on the front mountain. After Huinan's passing, the monks invited Zuxin (Chan Master) to succeed him as abbot of Huanglong Temple. Zuxin wanted Yuanji (Chan Master) to replace him, but Yuanji turned his head and left. Zuxin then succeeded to his position. Huiyuan (Chan Master) resided at Shousheng Temple in Wujiang, and sent a monk to Huanglong Temple to inherit the Dharma. Huinan looked at his name card and said: 'I accidentally forgot this monk.' He said to the special envoy: 'The letter should not be opened for the time being, you can let him come to see the old monk in person.' The special envoy returned to report, and Huiyuan immediately packed his bags and came. When he arrived in Nanchang, he heard that Huinan had already passed away, and sighed. Coincidentally, Zuxin came out of the city to meet him, and after talking with him, he found him to be very extraordinary, saying: 'It is a pity that the teacher did not get to see you.' In the second year of Xining (1069), Xingwei resided at Yangshan. In less than a year, his Dharma seat surpassed Jianghuai. Those who had practiced Chan together in the past, and were well-known, all gathered. Xingwei handled affairs with great order. He once sent twelve people to solicit donations, and gave their names to the director of the monastery, so that they could use them. The next day, they all came to receive instructions, as well as to attend the tea party, but one person was always missing. Xingwei asked who it was, and was told it was Yongtai. Xingwei was in the midst of managing the monastery affairs, and the head monk (position in the monastery) said: 'Yongtai has gone to visit the mountains, please use another monk to make up the number.' Xingwei agreed. Soon someone reported: 'Yongtai is actually here, the head monk is hiding him, in order to deceive everyone.' Xingwei's face turned serious.
使搜得之。泰自陳怯弱。懼失所受事。首座實不知也。偉令擊鐘集眾曰。首座已分座授道。又老師所賞。識昧心罔眾。他人猶不可。乃甘自破壞乎。遂與泰俱出院。諸方服其公○慶閑。依慧南。南化后。廬陵守張鑒。請居隆慶院。未期年。鐘陵守王韶。請居龍泉。不逾年。以病求去。廬陵道俗。聞其棄龍泉。舟載而歸。居隆慶西堂。事之益篤。
(庚戌)承皓禪師分座谷隱
承皓。至襄陽。分座谷隱。有蜀僧。依皓皓憐其年少有志。稍為誘掖。僧亦效皓。制犢鼻浣而曝之。皓見曰。我裈何故在此。曰某甲裈也。曰具何道理敢爾。僧禮拜曰。每蒙許與切所欣慕。曰此豈戲論。半年當嘔血死。其僧果嘔血死○洪英。住石門。作偈寄同參曰。萬鍜罏中鐵蒺藜。直須高價莫饒伊。橫來豎去呵呵笑。一任傍人鼓是非。熙寧三年六月。知事紛爭止之。不可。英謂眾曰。領眾不肅正。坐無德。吾有愧於黃龍。呼維那。鳴鐘升座眾集。敘行腳始末曰。吾滅后火化。以骨石藏普通。塔明生死。不離清眾也。言卒而逝。
(辛亥)居訥禪師入寂(延慶榮法嗣雲門第五世)
居訥。初住圓通。二十年。移住四祖開元兩剎。所至叢林。號稱第一。既老休。居於寶積巖。訥臨眾簡嚴。不妄言笑。嘗習定初。乂手自如。中
【現代漢語翻譯】 現代漢語譯本： 於是（他們）搜尋找到了泰。泰自己辯解說自己怯懦，害怕辜負所接受的任務。首座（寺院或禪院中的主要負責人）實際上並不知道這件事。偉命令敲鐘召集大眾說：『首座已經分座傳授佛法，又是老師所賞識的人，心智昏昧、不明事理的人都不能勝任，難道甘願自己破壞規矩嗎？』於是和泰一起離開了寺院。各方都佩服他的公正。慶閑，依止慧南。慧南圓寂后，廬陵太守張鑒，請他居住在隆慶院。不到一年，鐘陵太守王韶，請他居住在龍泉。不到一年，因為生病請求離開。廬陵的僧人和百姓，聽說他要離開龍泉，用船載著他回來，居住在隆慶西堂，更加虔誠地侍奉他。 （庚戌年(1070年)）承皓禪師在谷隱寺開講佛法 承皓，到達襄陽，在谷隱寺開講佛法。有個四川來的僧人，依止承皓。承皓憐憫他年紀小卻有志向，稍微引導幫助他。這個僧人也效仿承皓，製作犢鼻裈（一種短褲）洗滌后晾曬。承皓看見后說：『我的褲子為什麼在這裡？』僧人說：『這是弟子的褲子。』承皓說：『有什麼道理敢這樣做？』僧人禮拜說：『一直蒙受您的教誨，非常欣慕您。』承皓說：『這難道是開玩笑嗎？半年後會吐血而死。』那個僧人果然吐血而死。洪英，住在石門寺，作偈（佛教詩歌）寄給一同參學的道友說：『千錘百煉爐中的鐵蒺藜，一定要高價出售不要輕易給人。橫衝直撞，哈哈大笑，任憑旁人議論是非。』熙寧三年（1070年）六月，管理寺院事務的人發生爭執，制止不了。洪英對大家說：『帶領大家不能嚴肅認真，坐在高位卻沒有德行，我愧對黃龍祖師。』呼喚維那（寺院中的一種職務），鳴鐘升座，大眾聚集。他敘述了自己雲遊參學的經歷，說：『我圓寂后火化，用骨灰建塔安放在普通的地方，明白生死，不離開大家。』說完就圓寂了。 （辛亥年(1071年)）居訥禪師圓寂（延慶榮的法嗣，雲門宗第五代傳人） 居訥，最初住在圓通寺二十年，後來移住到四祖開元兩座寺廟。他所到的寺院，都被稱為第一。年老退休后，居住在寶積巖。居訥對待大眾簡樸嚴肅，不隨便說話嬉笑。曾經在習禪入定的時候，即使有人觸碰他的手，他仍然像原來一樣。
【English Translation】 English version: Thereupon, they searched and found Tai. Tai himself argued that he was timid and afraid of failing the task he had accepted. The chief monk (the main person in charge of a temple or monastery) actually did not know about this matter. Wei ordered the bell to be rung to gather the masses, saying, 'The chief monk has already divided the seat and taught the Dharma, and is also appreciated by the teacher. Those who are ignorant and do not understand reason cannot be competent. Would you willingly destroy the rules yourself?' Thereupon, he left the monastery with Tai. All sides admired his fairness. Qingxian relied on Huinan. After Huinan's death, Zhang Jian, the prefect of Luling, invited him to reside in Longqing Monastery. In less than a year, Wang Shao, the prefect of Zhongling, invited him to reside in Longquan. In less than a year, he requested to leave due to illness. The monks and people of Luling, hearing that he was leaving Longquan, carried him back by boat and resided in the West Hall of Longqing, serving him with even greater devotion. (Gengxu year (1070 AD)), Chan Master Chenghao lectured on the Dharma at Guyin Temple. Chenghao arrived in Xiangyang and lectured on the Dharma at Guyin Temple. There was a monk from Sichuan who relied on Chenghao. Chenghao pitied him for being young but having aspirations, and slightly guided and helped him. This monk also imitated Chenghao, making a 'dudou' (a type of short pants) to wash and dry. Chenghao saw it and said, 'Why is my 'dudou' here?' The monk said, 'This is the disciple's 'dudou'.' Chenghao said, 'What reason do you have to do this?' The monk bowed and said, 'I have always been taught by you and greatly admire you.' Chenghao said, 'Is this a joke? You will vomit blood and die in half a year.' That monk indeed vomited blood and died. Hongying lived in Shimen Temple and wrote a verse (Buddhist poem) to send to fellow practitioners, saying, 'The iron tribulus in the furnace of a thousand hammers, must be sold at a high price and not easily given away. Charging horizontally and vertically, laughing heartily, let others gossip.' In June of the third year of Xining (1070 AD), those managing the temple affairs had disputes that could not be stopped. Hongying said to everyone, 'Leading everyone without being serious and sitting in a high position without virtue, I am ashamed of the Yellow Dragon Ancestor.' He called the 'weina' (a position in the monastery), rang the bell to ascend the seat, and the masses gathered. He narrated his experience of traveling and studying, saying, 'After I pass away, cremate me and build a pagoda with the ashes in an ordinary place, understanding life and death, and not leaving everyone.' After speaking, he passed away. (Xinhai year (1071 AD)), Chan Master June passed away (the Dharma successor of Yanqing Rong, the fifth generation of the Yunmen School) June initially lived in Yuantong Temple for twenty years, and later moved to the two temples of the Fourth Ancestor Kaiyuan. The temples he arrived at were all called the first. After retiring in old age, he lived in Baoji Rock. June treated the masses simply and seriously, not casually speaking or joking. Once, when practicing meditation and entering samadhi, even if someone touched his hand, he remained as before.
夜漸升至膺。侍者每視。以候雞鳴。其精進如此。熙寧四年三月。無疾而化○守端。住白雲郭。祥正自當途往謁。端問曰。牛醇乎。曰醇矣。端遽厲聲叱之。正不覺。拱而立。端曰。醇乎醇乎。南泉大溈。無異此也。於是鳴鼓升座曰。牛來山中。水足草足。牛出山去。東觸西觸。夜來枕上。作得個山頌。謝功甫大儒。廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾請。已後分明。舉似諸方。此頌豈惟謝功甫大儒。直要與天下有鼻孔。衲僧脫卻。著肉汗衫。莫言不道。乃曰。上大人。丘乙己。化三千七十士。爾小生八九子。佳作仁可知禮也。正切疑。后聞小兒誦之。忽有省。以書報端。端答偈曰。藏身不用縮頭。斂跡何須收腳。金烏半夜撩天。玉兔趕他不著○趙抃。字悅道。自號知非子。至和中。為侍御。居嘗以一琴一鶴自隨。晝之所為。夜必焚香告天。與天缽寺重元。為方外交。會法泉。居衢之南禪抃。日參扣泉。未嘗容措一詞。后牧青州。政事之餘。多宴坐。忽大雷震。即契悟。作喝曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。舉頭蒼蒼喜復喜。剎利塵塵無不是。中下之人不得聞。妙用神通而已矣。泉聞笑曰。趙悅道撞彩耳。抃嘗答富弼書略曰。抃伏思。西方聖人。教外別傳之法
。不為中下根機之所設也。上智則頓悟而入。一得永得。愚者則迷而不復。千差萬別。惟佛與祖。以心傳心。其利生接物。而不得已者。遂有棒喝拳指揚眉瞬目拈椎豎拂語言文字種種方便。去聖逾遠。諸方學徒。忘本逐末。棄源隨波。滔滔皆是。斯所謂可憐憫者矣。抃不佞。去年秋初。在青州。因有所感。既已稍知本性。無欠無餘。古人謂。安樂法門。信不誣也。比蒙太傅侍中。俾求禪錄。抃素出恩紀。聞之喜快。不覺手舞。而足蹈之也。伏惟。執事富貴。如是之極。道德如是之盛。福壽康寧。如是之備。退休閑逸。如是之高。其所未甚留意者。如來一大事因緣而已。今茲又復。于真性有所悟入。抃敢為賀于門下也。
(壬子)白雲守端禪師示寂(楊岐會法嗣臨濟第九世)
熙寧五年。守端示寂。壽四十八。以大法授法演。
○克文禪師開法聖壽
熙寧五年。克文。至高安。太守錢弋來訪。談久。弋如廁。文令侍者引從西邊去。弋遽曰。既是東司。為甚麼向西去。文曰。多少人向東邊討。文報謁弋。有獒逸出。文少避乃進。弋戲曰。禪者教誨龍虎。反畏狗乎。文應聲曰。易伏隈巖虎。難降護宅龍。弋大喜。遂遣使。請文居聖壽寺。文方飯于州民家。使至。遁去。系同席數十人。有見於新豐山
【現代漢語翻譯】 現代漢語譯本： 這不是為中下根器的人設定的。上等智慧的人能夠頓悟而入，一旦獲得就永遠獲得。愚笨的人則迷惑而不能回頭，千差萬別。只有佛和祖師，以心傳心。他們爲了利益眾生、接引萬物，不得已才有了棒喝、拳打指點、揚眉瞬目、拈椎豎拂、語言文字等種種方便法門。但這些離聖人的本意越來越遠。各地的學徒，忘記根本而追逐末節，拋棄源頭而隨波逐流，到處都是這樣，這真是可憐可憫啊！我抃不才，去年秋天，在青州，因為有所感悟，已經稍微知道了本性，沒有欠缺也沒有多餘。古人說的『安樂法門』，確實不虛假啊！最近蒙受太傅侍中的關照，讓我求取禪錄，我抃一向出身于恩澤顯貴的家族，聽到這個訊息非常高興，不禁手舞足蹈。我私下認為，您執事富貴到了極點，道德如此興盛，福壽康寧如此完備，退休后的閒適安逸如此之高，您還沒有十分留意的，就是如來的一大事因緣罷了。如今您又對真性有所領悟，我抃敢向您祝賀。
（壬子年（不確定，需要根據上下文推斷））白雲守端禪師圓寂（楊岐會法嗣，臨濟宗第九世）
熙寧五年（1072年），守端禪師圓寂，享年四十八歲，將大法傳授給法演。
○克文禪師在聖壽寺開法
熙寧五年（1072年），克文禪師來到高安，太守錢弋來拜訪，交談很久。錢弋去廁所，克文禪師讓侍者引導他從西邊去。錢弋立刻說：『既然是東邊的廁所，為什麼向西邊去？』克文禪師說：『很多人向東邊尋找。』克文禪師拜見錢弋時，有一隻兇猛的狗跑了出來，克文禪師稍微躲避了一下才上前。錢弋開玩笑說：『禪者教誨龍虎，反而害怕狗嗎？』克文禪師應聲回答：『容易馴服山洞裡的老虎，難以制服守護家宅的狗。』錢弋非常高興，於是派使者，請克文禪師居住在聖壽寺。克文禪師正在州民家吃飯，使者到了，克文禪師就逃走了，連累了同席的幾十個人，有人在新豐山見到了他。
【English Translation】 English version: This is not designed for those of middle or lower capacity. Those with superior wisdom can attain sudden enlightenment and enter, gaining it once and for all. The foolish are confused and cannot return, with countless differences. Only the Buddha and the Patriarchs transmit mind to mind. In order to benefit beings and receive all things, they have no choice but to use various expedient means such as shouts and blows, punches and pointing, raising eyebrows and winking, picking up a hammer and raising a whisk, language and words. However, these are increasingly distant from the sage's original intention. Disciples everywhere forget the root and pursue the branches, abandon the source and follow the waves, and this is everywhere. This is what is truly pitiful! I, Bian, am untalented. Last autumn, in Qingzhou, because of some realization, I already slightly knew the original nature, without lack or excess. The ancients said, 'The Dharma gate of peace and happiness' is indeed not false! Recently, I received the care of Grand Tutor and Attendant-in-ordinary, asking me to seek Chan records. I, Bian, have always come from a family of grace and honor, and I was very happy to hear this, and I couldn't help but dance with my hands and feet. I humbly believe that your Excellency's wealth and honor are at their peak, your morality is so flourishing, your blessings, longevity, health, and peace are so complete, and your retirement leisure is so high. What you have not paid much attention to is the one great event and condition of the Tathagata. Now you have also had some understanding of the true nature, and I, Bian, dare to congratulate you.
(Renzi year (year needs to be inferred from context)) Chan Master Baiyun Shouduan passed away (Yangi Hui's Dharma successor, the ninth generation of the Linji school)
In the fifth year of Xining (1072 AD), Shouduan passed away at the age of forty-eight, and passed on the Great Dharma to Fayan.
○ Chan Master Kewen opened the Dharma at Shengshou Temple
In the fifth year of Xining (1072 AD), Chan Master Kewen came to Gao'an, and Prefect Qian Yi came to visit and talked for a long time. Qian Yi went to the toilet, and Chan Master Kewen asked the attendant to guide him from the west. Qian Yi immediately said, 'Since it is the east toilet, why go to the west?' Chan Master Kewen said, 'Many people are looking to the east.' When Chan Master Kewen visited Qian Yi, a fierce dog ran out, and Chan Master Kewen dodged slightly before stepping forward. Qian Yi joked, 'Chan practitioners teach dragons and tigers, but are afraid of dogs?' Chan Master Kewen replied, 'It is easy to subdue the tiger in the cave, but difficult to subdue the dog guarding the house.' Qian Yi was very happy, so he sent an envoy to invite Chan Master Kewen to live in Shengshou Temple. Chan Master Kewen was eating at a villager's house, and when the envoy arrived, Chan Master Kewen fled, implicating dozens of people at the same table. Someone saw him at Xin Feng Mountain.
寺者。因叩首泣下曰。師不往。吾黨受苦矣。文曰。以我故累君輩如此。因受之。遂闡法焉。示眾。此個事。論實不論虛。參須實參。悟須實悟。若纖毫不盡。總落魔界。古人道。平地上死人無數。過得荊棘林是好手。如今人。多是得個身心寂滅。前後際斷。一念萬年去。休去歇去。似古廟裡香爐去。冷湫湫地去。便為究竟。殊不知。卻被此勝妙境界障蔽。自己正知見不能現前。神通光明不得發露。或有執個一切平常心是道。以為極則。天是天。地是地。山是山。水是水。僧是僧。俗是俗。大盡三十日。小盡二十九。此依草附木。不知不覺。一向迷將去。凡百施為。須要平常一路子。以為穩當。究將去。合將去。更不敢別移一步。怕墮坑落塹。長時一似雙盲底人行路。一條拄杖子。寸步拋不得。緊把著憑將去。步步依倚。一日若道眼豁開。頓覺前非。拋卻杖子。撒開兩手。十方蕩蕩。七縱八橫。東西南北。無可不可。豈可一向依他門戶。傍他行腳。有甚快活自己。畢竟如何。雲門大師道。而今天下老和尚。多是師承學解。露布葛藤。印板上打來。模子里脫出。當人若是明去。何不一切臨時。又臨濟大師云。我這裡是活祖師西來意。把來便用。立處皆真。他不說古又如何。今又如何。這語得。那語不得。那裡是虛。這裡
【現代漢語翻譯】 現代漢語譯本： 那人到了寺廟，叩頭哭泣說：『禪師如果不去，我們這些人就要受苦了。』 文禪師說：『因為我的緣故，連累各位如此。』 於是接受了邀請，便在那裡闡揚佛法。他開示眾人說：『這件事，論實在不論虛假。參禪必須實在地參，領悟必須實在地悟。如果絲毫沒有窮盡，總會落入魔界。古人說：『平地上死人無數，過得了荊棘林才是好手。』 現在的人，大多是得到一個身心寂滅，前後際斷，一念萬年，停止思慮，就像古廟裡的香爐一樣，冷冷清清地，便以為是究竟。殊不知，卻被這種勝妙境界所障蔽，自己的正知見不能顯現，神通光明不得發露。或者有人執著於一切平常心是道，以為是最高的真理。天是天，地是地，山是山，水是水，僧是僧，俗是俗，大月三十天，小月二十九天。這是依草附木，不知不覺，一直迷惑下去。凡是所作所為，都要走平常的路子，以為穩妥。仔細推究，總是和光同塵，更不敢另外移動一步，害怕掉進坑裡。長久以來就像是兩個瞎子走路，一條枴杖，寸步都不能離開，緊緊地抓住它，依靠著它，步步依附。如果有一天道眼豁然打開，頓時覺得以前的都是錯誤的，拋棄枴杖，撒開雙手，十方空曠，縱橫馳騁，東西南北，無所不可。怎麼可以一直依靠別人的門戶，跟在別人後面行走呢？有什麼能讓自己快樂的呢？』 到底如何呢？ 雲門大師說：『現在天下的老和尚，大多是師承學解，宣揚陳腐的言辭，從印板上打出來，從模子里脫出來。當人如果是明白的，為什麼不一切隨機應變呢？』 臨濟大師又說：『我這裡是活祖師西來意（Bodhidharma's intention in coming from the West），拿來就用，立處皆真。』 他不說古代怎麼樣，現在怎麼樣，這句對，那句不對，哪裡是虛假的，這裡是真實的。
【English Translation】 English version: The person arrived at the temple, kowtowed and wept, saying, 'If the master does not go, we will suffer.' Chan Master Wen said, 'Because of me, you are troubled like this.' So he accepted the invitation and began to expound the Dharma there. He instructed the assembly, saying, 'This matter, speak of the real, not the false. To practice Chan meditation, you must practice it in reality. To realize, you must realize in reality. If you do not exhaust it in the slightest, you will fall into the realm of demons. The ancients said, 'Countless people die on flat ground; those who can pass through the thorny forest are good hands.' Most people today attain a state of mind and body that is still and silent, with the past and future cut off, one thought for ten thousand years, ceasing all thoughts, like an incense burner in an ancient temple, cold and desolate, and they take this to be the ultimate. Little do they know that they are obscured by this wonderful state, and their own right knowledge and views cannot manifest, and their supernatural powers and light cannot be revealed. Or some cling to the idea that an ordinary mind is the Dao, taking it as the ultimate truth. Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laypeople are laypeople, the big month has thirty days, and the small month has twenty-nine days. This is like clinging to grass and trees, unknowingly, and continuing to be deluded. In all actions, one must take the ordinary path, thinking it is safe. Upon careful examination, one always goes along with the crowd and does not dare to move another step, fearing falling into a pit. For a long time, it is like two blind people walking, a cane that cannot be abandoned for even an inch, holding it tightly, relying on it, step by step. If one day the eye of the Dao opens suddenly, one will immediately realize that the past was wrong, abandon the cane, and spread out both hands, the ten directions are vast, moving freely in all directions, east, west, north, and south, nothing is impossible. How can one always rely on other people's doors and follow in their footsteps? What can make oneself happy?' What is it after all? Yunmen (Yunmen Wenyan) said, 'Most of the old monks in the world today inherit learning and expound stale words, stamped from printing plates and molded from molds. If a person is clear, why not adapt to all circumstances?' Linji (Linji Yixuan) also said, 'Here I have the living patriarch's intention in coming from the West (Bodhidharma's intention in coming from the West), take it and use it, wherever you stand is real.' He does not say what the past was like, what the present is like, this sentence is right, that sentence is wrong, where is the false, here is the real.'
是實。你與我拈出絲毫許實底道理來看。此蓋當人眼不開。自無見處。一向承虛接響。百般忌諱。自纏自縛。直饒與么說。當下忽然見得倜儻分明去。也是棺木里瞪眼。又示眾。洞山門下。無佛法與人。祇有一口劍。凡是來者。一一斬斷。使伊性命不依見聞俱泯。卻向父母未生前。與伊相見。見伊擬近前。便與斬斷。然則剛刀雖利。不斬無罪之人。莫有無罪底么。也好與三十拄杖。又示眾。天地與我同根。萬物與我一體。腳頭腳尾。橫三豎四。北俱盧洲火發。燒著帝釋眉毛。東海龍王。忍痛不禁。轟一個霹靂。直得傾湫倒岳。云暗長空。十字街頭廖鬍子。醉中驚覺起來。拊手呵呵大笑云。筠陽城中。近來少賊。乃拈拄杖云。賊賊。
○明教契嵩禪師入寂(洞山聰法嗣雲門第五世)
契嵩。自京師還。益著書。學士蔡襄。延住佛日寺。數年退老於靈隱之北永安蘭若。清旦誦金剛般若經不輟。齋罷讀書。賓客至。清談不及世事。熙寧五年六月日。晨興寫偈曰。后夜月初明。吾今獨自行。不學大梅老。貪聞鼯鼠聲。至中夜而化。茶毗不壞者五。頂耳舌童真。及常所持數珠。頂骨出舍利。紅白晶潔。狀如大菽。壽六十六。夏五十三。有文集百餘卷。行於世。
(癸丑)海月慧辯法師入寂
慧辯。字訥
【現代漢語翻譯】 現代漢語譯本： 確實如此。你試著與我拈出哪怕一絲一毫真實可靠的道理來看看。這實在是由於當人的眼睛沒有打開，自然就無從得見。一直以來都是承接虛妄的聲響，百般忌諱，自己纏繞自己束縛自己。即使這樣說，當下忽然領悟得非常透徹明白，也是棺材裡瞪著眼睛（毫無用處）。又向大眾開示：洞山宗門下，沒有佛法可以給人，只有一口劍。凡是來的人，一律斬斷，使他的性命不依附於見聞，全部泯滅。卻在父母未生之前，與他相見。見他想要靠近，就立刻斬斷。既然如此，剛利的刀雖然鋒利，卻不斬殺無罪之人。莫非有無罪的人嗎？也好賞他三十拄杖。又向大眾開示：天地與我同根，萬物與我一體。腳前腳后，橫三豎四（指一切現象）。北俱盧洲（佛教傳說中的四大部洲之一，位於北方）火災發生，燒著了帝釋（佛教中的天神）的眉毛。東海龍王，忍受不住疼痛，轟出一個霹靂，直接傾覆了山湫，顛倒了山嶽，雲彩遮蔽了長空。十字街頭的廖鬍子，醉酒中驚醒過來，拍手呵呵大笑說：筠陽城中，最近很少有盜賊。於是拿起拄杖說：賊啊賊。
○明教契嵩禪師圓寂(洞山聰法嗣雲門第五世)
契嵩，從京師返回后，更加致力於著書。學士蔡襄，邀請他住在佛日寺。幾年後退隱到靈隱寺北面的永安蘭若。每天清晨誦讀《金剛般若經》從不間斷。齋飯後讀書，賓客來訪，清談的內容不涉及世俗之事。熙寧五年（1072年）六月某日，早晨起來寫下偈語說：『後半夜月亮正明，我如今獨自前行。不學大梅老，貪聽鼯鼠的聲音。』到了半夜圓寂。火化后沒有燒壞的有五處：頭頂、耳朵、舌頭、童真（指生殖器），以及平時所持的念珠。頂骨中出現了舍利，紅白晶瑩，形狀像大豆。享年六十六歲，僧臘五十三年。有文集一百餘卷，流傳於世。
(癸丑)海月慧辯法師圓寂
慧辯，字訥
【English Translation】 English version: Indeed. Try to present me with even a shred of truly reliable reasoning. The problem is that people's eyes are not open, so naturally they cannot see. They have been accepting empty echoes, being overly cautious, and binding themselves. Even if they suddenly understand everything clearly, it's like staring with wide eyes in a coffin (useless). He further instructed the assembly: In the Dongshan (Mount Dong) school, there is no Dharma to give to people, only a sword. Whoever comes is cut down, so that their lives do not rely on seeing and hearing, and all is extinguished. Before their parents were born, they meet him. If he tries to approach, cut him down immediately. However, although the sharp knife is sharp, it does not kill the innocent. Is there anyone innocent? It would be good to give him thirty blows with a staff. He further instructed the assembly: Heaven and earth share the same root with me, and all things are one body with me. The front and back of the feet, horizontal and vertical (referring to all phenomena). The fire in Uttarakuru (one of the four continents in Buddhist cosmology, located in the north) is burning, scorching the eyebrows of Indra (a deity in Buddhism). The Dragon King of the Eastern Sea, unable to bear the pain, sends down a thunderbolt, directly overturning the mountain streams and reversing the mountains, with clouds covering the long sky. Liao Huzi in the crossroads, awakened from his drunken stupor, clapped his hands and laughed loudly, saying: 'There have been few thieves in Junyang City recently.' Then he picked up his staff and said: 'Thief, thief.'
○ Chan Master Qisong of Mingjiao Temple passed away (Successor of Cong of Dongshan, fifth generation of Yunmen)
Qisong, after returning from the capital, devoted himself even more to writing. Scholar Cai Xiang invited him to reside at the Fori Temple. After several years, he retired to the Yongan Lanruo north of Lingyin Temple. He recited the Diamond Sutra every morning without interruption. After the vegetarian meal, he read books. When guests came, the conversations did not involve worldly affairs. On a certain day in June of the fifth year of the Xining era (1072), he wrote a verse in the morning, saying: 'The moon is bright in the latter half of the night, I am now walking alone. I do not learn from Old Man Damei, greedy to hear the sound of flying squirrels.' He passed away in the middle of the night. After cremation, five parts were not burned: the top of the head, ears, tongue, virginity (referring to the genitals), and the rosary he usually held. Relics appeared in the skull, red and white, crystal clear, shaped like soybeans. He lived to be sixty-six years old, with fifty-three years as a monk. He has more than one hundred volumes of literary works, which are circulated in the world.
(Gui Chou Year) Dharma Master Huibian of Haiyue passed away
Huibian, styled Ne
翁。華亭富氏子。居杭州天竺講席。蘇軾時為通守。嘗為方外游。講授二十五年。往來嘗千人。無何歸隱草堂。熙寧六年冬旦。起盥濯。別眾而化○義青。青社李氏子。出家得度。其師使習百法論。未幾嘆曰。三祇涂遠。自困何益。乃入洛。聽華嚴經五年。反觀文字。一切如肉受串。處處同其義味。嘗講至諸林菩薩偈曰。即心自性。忽猛省曰。法離文字。寧可講乎。即棄去遊方。至浮山。時法遠。退居會聖巖。夢得俊鷹畜之。覺而青至。速以為吉徴。禮延之。令看外道問佛不問有言不問無言因緣。經三載。遠問曰。汝記得話頭么。試舉看。青擬對。遠以手掩其口。青瞭然開悟。遂禮拜。遠曰。汝妙悟玄機耶。曰設有也須吐卻。時孜侍者在旁。曰青華嚴。今日如病得汗。青回顧曰。合取狗口。自此復經三年。遠出洞下宗旨示之。青悉妙契。遂付大陽衣履曰。代吾續洞上宗風。善自護持○杜衍。與張方平。皆致政。居睢陽。衍每笑平佞佛。對賓客。必嘲之。平但笑而已。有朱承事者。以醫學。游二老之門。謂平曰。杜公天下偉人。惜未知此事。公何不勸發之。平曰。君與此老。緣熟勝我。我止能助之耳。一日衍召朱。切脈甚急。朱謂使曰。汝先往白相公。但云看楞嚴未了。使者馳白。衍默然。久之乃至。衍曰。老夫以君疏
【現代漢語翻譯】 現代漢語譯本 翁。華亭（地名）富氏之子。居住在杭州天竺寺講授佛法。蘇軾當時是通判，曾經以方外之人的身份遊歷，講授佛法二十五年，來往聽講的人常常有上千人。不久之後歸隱草堂。熙寧六年（1073年）冬天的早晨，起身洗漱，向眾人告別后圓寂。 義青。青社李氏之子。出家得度后，他的師父讓他學習《百法論》。沒過多久，他嘆息道：『三大阿僧祇劫的修行道路太遙遠了，自己困在這裡有什麼好處呢？』於是前往洛陽，聽講《華嚴經》五年。反觀文字，一切都像是肉被串起來一樣，處處都是一樣的味道。曾經講到諸林菩薩的偈語時，突然猛醒道：『法離開了文字，怎麼可以講呢？』於是丟下經書去遊歷四方，到達浮山。當時法遠禪師退居在會聖巖，夢見得到一隻俊鷹並畜養它，醒來后義青禪師就到了，法遠禪師認為這是吉祥的徵兆，以禮相待並延請他。讓義青禪師參看外道問佛不問有言不問無言的因緣。經過三年，法遠禪師問道：『你還記得話頭嗎？試著說出來看看。』義青禪師想要回答，法遠禪師用手摀住他的嘴，義青禪師豁然開悟，於是禮拜。法遠禪師說：『你巧妙地領悟了玄機嗎？』義青禪師說：『即使有，也必須吐出來。』當時孜侍者在旁邊，說：『義青禪師聽了《華嚴經》，今天就像生病後出了汗一樣。』義青禪師回頭說：『閉上你的狗嘴。』從此又經過三年，法遠禪師將洞下宗的宗旨傳授給他，義青禪師完全契合。於是將大陽山（地名）的衣履交付給他，說：『代替我延續洞上宗的風範，好好地守護它。』 杜衍，與張方平都辭官退休，居住在睢陽。杜衍常常嘲笑張方平信佛，在賓客面前必定嘲諷他。張方平只是笑笑而已。有一位名叫朱承事的醫生，在兩位老人的門下做客，對張方平說：『杜公是天下偉人，可惜不知道這件事。您為什麼不勸導他呢？』張方平說：『你與這位老人的緣分比我深，我只能幫助你罷了。』一天，杜衍召見朱承事，切脈的時候非常急促。朱承事告訴使者說：『你先去告訴張相公，只說看《楞嚴經》還沒有看完。』使者飛奔去稟告，杜衍沉默不語。過了很久，張方平才到。杜衍說：『老夫因為疏忽了你……』
【English Translation】 English version Weng. The son of the Fu family of Huating (place name). He lived in Hangzhou Tianzhu Temple, lecturing on Buddhism. Su Shi was the prefect at the time and had traveled as a person outside the world. He lectured on Buddhism for twenty-five years, and there were often thousands of people coming and going to listen. Not long after, he retired to a thatched cottage. On the morning of the sixth year of Xining (1073), he got up to wash, bid farewell to everyone, and passed away. Yiqing. The son of the Li family of Qingshe. After becoming a monk, his master asked him to study the Hundred Dharmas Treatise. Before long, he sighed, 'The path of practice for three asamkhya kalpas is too far, what good is it to trap myself here?' So he went to Luoyang and listened to the Avatamsaka Sutra for five years. Reflecting on the words, everything was like meat being strung together, with the same taste everywhere. Once, when lecturing on the verses of the Zhulin Bodhisattva, he suddenly realized, 'How can the Dharma be lectured if it is separated from words?' So he abandoned the scriptures and traveled around, arriving at Fushan. At that time, Chan Master Fayuan had retired to Huisheng Rock and dreamed of obtaining a fine eagle and raising it. When he woke up, Chan Master Yiqing arrived. Chan Master Fayuan considered this an auspicious sign, treated him with courtesy, and invited him. He asked Chan Master Yiqing to contemplate the cause and condition of the heretics asking the Buddha about not asking about existence and not asking about non-existence. After three years, Chan Master Fayuan asked, 'Do you still remember the topic? Try to say it.' Chan Master Yiqing wanted to answer, but Chan Master Fayuan covered his mouth with his hand. Chan Master Yiqing suddenly became enlightened and bowed. Chan Master Fayuan said, 'Have you subtly realized the profound mechanism?' Chan Master Yiqing said, 'Even if I have, I must spit it out.' At that time, the attendant Zi was beside him and said, 'Chan Master Yiqing listened to the Avatamsaka Sutra, and today it is like sweating after being sick.' Chan Master Yiqing turned around and said, 'Shut your dog mouth.' From then on, after another three years, Chan Master Fayuan transmitted the principles of the Caodong school to him, and Chan Master Yiqing fully agreed. So he handed over the clothes and shoes of Mount Dayang (place name) to him, saying, 'Replace me in continuing the style of the Caodong school and protect it well.' Du Yan and Zhang Fangping both resigned and retired, living in Suiyang. Du Yan often ridiculed Zhang Fangping's belief in Buddhism, and would definitely mock him in front of guests. Zhang Fangping just smiled. A doctor named Zhu Chengshi was a guest at the two old men's house and said to Zhang Fangping, 'Duke Du is a great man in the world, but it is a pity that he does not know about this matter. Why don't you persuade him?' Zhang Fangping said, 'Your relationship with this old man is deeper than mine, I can only help you.' One day, Du Yan summoned Zhu Chengshi, and his pulse was very rapid when he took it. Zhu Chengshi told the messenger, 'You go and tell Chancellor Zhang first, just say that he has not finished reading the Surangama Sutra.' The messenger rushed to report, and Du Yan was silent. After a long time, Zhang Fangping arrived. Du Yan said, 'This old man neglected you because...'
通解事。不意近亦例阘茸。如所謂楞嚴。何等語乃爾耽著。聖人微言。無出孔孟。舍此取彼。是大惑也。朱曰。相公未讀此經。何以知不及孔孟。以某觀之。似過之也。袖中出其首卷曰。相公試閱之。衍取默看。不覺終軸。忽起大驚曰。世間何從有此書耶。遣使盡持其餘來。遍讀之。捉朱手曰。君真我知識。安道知之。不以告我何哉。即命駕見平。平曰。譬如人失物忽已尋得。但當喜其得。不必悔其晚也。仆非不相告。以公與朱君緣熟遣之耳。雖佛祖化人。亦必藉同事也。衍大悅。衍字世昌。慶曆中。號清白宰相封祁國公。
(乙卯)凈端禪師住湖州西余
凈端。吳興丘氏子。出家受具。習天臺教。聽楞嚴經。至七徴八還。以頌自跪曰。七處徴心徴不遂。蒙憧阿難不瞥地。直教徴得見無心。也是泥里澆土塊。八還之教傳來久。自古宗風各分剖。假饒還到不還時。也是鰕跳不出鬥。遂作偈。別本講曰。彎彎曲曲似門鉤。一番拈起一番愁。不如做個禪和子。參到無心卻便休。參齊岳。于室中默契。即出庭下。翻身自擲。岳印可之。后見弄師子。益有警悟。遂合彩為師子皮披之。因號端師子。住西余。西余去湖州密邇。每雪朝。著綵衣入城。小兒爭嘩逐之。從人乞錢。得即以施貧者。嘗誦法華經。又好歌漁父詞
【現代漢語翻譯】 現代漢語譯本： 通曉事理。不料最近也變得平庸起來。比如所說的《楞嚴經》（Shurangama Sutra）。什麼樣的言語值得如此沉迷？聖人的精微之言，沒有超出孔子、孟子。捨棄這些而取其他，是大大的迷惑啊。朱某說：『相公（對宰相的尊稱）沒有讀過這部經，怎麼知道它不如孔孟？依我看，似乎超過了他們。』從袖中拿出《楞嚴經》的首卷說：『相公可以試著閱讀一下。』衍（人名，即下文的『衍字世昌』）拿過默默地看，不知不覺看完了整卷。忽然起身大驚說：『世間怎麼會有這樣的書啊！』派人拿來其餘的經卷，全部讀完。握著朱某的手說：『您真是我的知己啊！安道（人名）知道這部經，為什麼不告訴我呢？』立即命令備車去見平（人名）。平說：『譬如人丟失了東西忽然又找到了，只應當高興得到了，不必後悔太晚。我不是不告訴您，因為您和朱君（對朱某的尊稱）緣分深厚才讓他告訴您罷了。即使佛祖化身為人，也必定要藉助同事的幫助啊。』衍非常高興。衍，字世昌，慶曆（1041-1048）年間，號稱清白宰相，被封為祁國公。
(乙卯年)凈端禪師住在湖州西余。
凈端（人名），吳興（地名）丘氏之子。出家受具足戒。學習天臺宗的教義，聽講《楞嚴經》（Shurangama Sutra）。聽到七處征心、八還辨見時，用頌自跪說：『七處征心，徵求心卻徵求不到，矇昧的阿難（Ananda）沒有絲毫領悟。即使徵求到無心可見，也像在泥里澆土塊一樣毫無用處。八還的教義流傳很久了，自古以來各宗派的理解各不相同。即使還到不還的境界，也像小蝦跳不出斗一樣。』於是作偈，另外寫講稿說：『彎彎曲曲像門鉤，一番拿起一番愁。不如做個禪和子，參到無心卻便休。』參訪齊岳（人名），在室內默默契合。隨即走出庭院，翻身自擲。齊岳認可了他。後來看到弄獅子，更加有所警悟。於是用彩色的布做成獅子皮披在身上，因此號稱端師子。住在西余。西余離湖州很近。每當雪后的早晨，穿著彩色的衣服進入城裡，小孩子們爭相喧譁追逐他。他向人們乞討錢，得到后就用來施捨給貧困的人。曾經誦讀《法華經》（Lotus Sutra），又喜歡歌唱《漁父詞》。 English version: Understanding affairs. Unexpectedly, recently it has also become mediocre. Like the so-called Shurangama Sutra. What kind of words are worth indulging in so much? The subtle words of the sages do not go beyond Confucius and Mencius. Abandoning these and taking others is a great delusion. Zhu said, 'The Chancellor (a respectful term for the prime minister) has not read this sutra, how do you know it is not as good as Confucius and Mencius? In my opinion, it seems to surpass them.' He took out the first volume of the Shurangama Sutra from his sleeve and said, 'The Chancellor can try reading it.' Yan (name of a person, i.e., 'Yan, styled Shichang' below) took it and read it silently, unknowingly finishing the entire scroll. Suddenly he got up in great surprise and said, 'How could there be such a book in the world!' He sent people to bring the rest of the sutras and read them all. He held Zhu's hand and said, 'You are truly my confidant! An Dao (name of a person) knew this sutra, why didn't he tell me?' He immediately ordered the carriage to see Ping (name of a person). Ping said, 'It's like a person losing something and suddenly finding it again. One should only be happy to have found it, and not regret that it was too late. It's not that I didn't tell you, it's just that you and Mr. Zhu (a respectful term for Zhu) have a deep relationship, so I let him tell you. Even if the Buddha incarnates as a person, he must rely on the help of colleagues.' Yan was very happy. Yan, styled Shichang, during the Qingli period (1041-1048), was known as the pure and upright prime minister and was enfeoffed as the Duke of Qi.
(In the year of Yimao) Chan Master Jingduan lived in Xiyu, Huzhou.
Jingduan (name of a person), was the son of the Qiu family of Wuxing (place name). He left home and received full ordination. He studied the teachings of the Tiantai school and listened to the Shurangama Sutra. When he heard the seven locations seeking the mind and the eight returns discerning sight, he knelt down and said in a verse, 'Seeking the mind in seven places, but failing to find it, the ignorant Ananda (Ananda) had no understanding at all. Even if one seeks and finds no-mind to be seen, it is like pouring soil into mud, useless. The teachings of the eight returns have been passed down for a long time, and since ancient times, each sect has had different understandings. Even if one returns to the state of non-return, it is like a small shrimp unable to jump out of a dipper.' So he composed a verse and wrote another lecture, saying, 'Curved like a door hook, each time I pick it up, I feel sorrow. It is better to be a Chan monk, and when you understand no-mind, you can rest.' He visited Qiyue (name of a person), and they silently agreed in the room. Then he walked out of the courtyard and threw himself down. Qiyue approved of him. Later, seeing someone playing with a lion, he became even more enlightened. So he made a lion skin out of colored cloth and wore it, hence the name Master Duan the Lion. He lived in Xiyu. Xiyu is very close to Huzhou. Every snowy morning, he would enter the city wearing colored clothes, and the children would clamor and chase him. He begged for money from people, and when he got it, he would use it to give to the poor. He used to recite the Lotus Sutra and also liked to sing the Fisherman's Song.
【English Translation】 Understanding affairs. Unexpectedly, recently it has also become mediocre. Like the so-called 'Shurangama Sutra' (楞嚴經). What kind of words are worth indulging in so much? The subtle words of the sages do not go beyond Confucius and Mencius. Abandoning these and taking others is a great delusion. Zhu said, 'The Chancellor (相公, a respectful term for the prime minister) has not read this sutra, how do you know it is not as good as Confucius and Mencius? In my opinion, it seems to surpass them.' He took out the first volume of the 'Shurangama Sutra' (楞嚴經) from his sleeve and said, 'The Chancellor can try reading it.' Yan (衍, name of a person, i.e., 'Yan, styled Shichang' below) took it and read it silently, unknowingly finishing the entire scroll. Suddenly he got up in great surprise and said, 'How could there be such a book in the world!' He sent people to bring the rest of the sutras and read them all. He held Zhu's hand and said, 'You are truly my confidant! An Dao (安道, name of a person) knew this sutra, why didn't he tell me?' He immediately ordered the carriage to see Ping (平, name of a person). Ping said, 'It's like a person losing something and suddenly finding it again. One should only be happy to have found it, and not regret that it was too late. It's not that I didn't tell you, it's just that you and Mr. Zhu (朱君, a respectful term for Zhu) have a deep relationship, so I let him tell you. Even if the Buddha incarnates as a person, he must rely on the help of colleagues.' Yan was very happy. Yan, styled Shichang (世昌), during the Qingli period (慶曆, 1041-1048), was known as the pure and upright prime minister and was enfeoffed as the Duke of Qi (祁國公).
(In the year of Yimao 乙卯年) Chan Master Jingduan (凈端) lived in Xiyu (西余), Huzhou (湖州).
Jingduan (凈端, name of a person), was the son of the Qiu family of Wuxing (吳興, place name). He left home and received full ordination. He studied the teachings of the Tiantai (天臺) school and listened to the 'Shurangama Sutra' (楞嚴經). When he heard the seven locations seeking the mind and the eight returns discerning sight, he knelt down and said in a verse, 'Seeking the mind in seven places, but failing to find it, the ignorant Ananda (阿難) had no understanding at all. Even if one seeks and finds no-mind to be seen, it is like pouring soil into mud, useless. The teachings of the eight returns have been passed down for a long time, and since ancient times, each sect has had different understandings. Even if one returns to the state of non-return, it is like a small shrimp unable to jump out of a dipper.' So he composed a verse and wrote another lecture, saying, 'Curved like a door hook, each time I pick it up, I feel sorrow. It is better to be a Chan monk, and when you understand no-mind, you can rest.' He visited Qiyue (齊岳, name of a person), and they silently agreed in the room. Then he walked out of the courtyard and threw himself down. Qiyue approved of him. Later, seeing someone playing with a lion, he became even more enlightened. So he made a lion skin out of colored cloth and wore it, hence the name Master Duan the Lion (端師子). He lived in Xiyu (西余). Xiyu is very close to Huzhou (湖州). Every snowy morning, he would enter the city wearing colored clothes, and the children would clamor and chase him. He begged for money from people, and when he got it, he would use it to give to the poor. He used to recite the 'Lotus Sutra' (法華經) and also liked to sing the 'Fisherman's Song' (漁父詞).
。有狂僧。號回頭。以左道惑眾。與潤守呂公。方食肉。端徑趨至指曰。正當與么時。如何是佛。回頭窘無以對。端捶其頭。推倒而去又有妖人。號不託。掘秀州城外地。有佛像。建塔其上。傾城敬信。端見搊住問曰。如何是佛。不託擬議端趯之而去○張伯端。字平叔。天臺人。嘗入成都。遇真人。授金丹藥物火候之訣。乙卯述悟真篇。又遍參禪門有省。讀祖英集。頓明心地。乃曰。丹是色身至寶。煉成變化無窮。更能性上悟真宗。決了無生妙用。后趺坐而逝。火化得舍利千百粒。既而又有人見之者。
(丁巳)僧印禪師入寂(承天簡法嗣)
僧印。住瑞安。熙寧十年九月。沐浴更衣。留偈曰。倚空靈劍冷光浮。佛祖魔軍一刃收。帶月吼風歸寶匣。鐵牛驚散曲江頭。言訖趺坐而逝。茶毗獲舍利五色。
(戊午)吳恂居士參祖心禪師
吳恂。字德夫。元豐元年。任豫章法曹。時郡帥王韶。迎祖心入城。恂亦往參。心曰。公平生學解記憶多聞。即不問。父母未生前道將一句來。恂無對。遂日夕提撕此語。忽自知有。機未發。偶閱鄧隱峰傳。見其倒卓化去衣亦順身不褪。忽疑曰。彼化之異故莫測。而衣亦順之何也。以問心。心曰。公今侍立。是順耶。是逆耶。曰是順。曰還疑否。曰不疑。曰自既不
【現代漢語翻譯】 現代漢語譯本： 有狂妄的僧人，號稱『回頭』，用旁門左道迷惑眾人。一次與潤州的太守呂公一同吃肉時，『回頭』徑直走到呂公面前，指著他說：『正在這個時候，什麼是佛？』『回頭』窘迫，無言以對。呂公捶打他的頭，將他推倒后離去。又有妖人，號稱『不託』，在秀州城外挖掘土地，挖出佛像，便在上面建造佛塔，全城的人都敬奉相信他。『回頭』看見后，揪住『不託』問道：『什麼是佛？』『不託』猶豫不決，『回頭』便踢了他一腳離去。
張伯端（公元987年-公元1082年），字平叔，天臺人。曾經到成都，遇到真人，傳授金丹藥物和火候的訣竅。乙卯年（具體年份待考）撰寫《悟真篇》，又廣泛參訪禪門，有所領悟。讀了《祖英集》，頓時明白心地，於是說：『丹是色身至寶，煉成后變化無窮，更能從性上領悟真宗，決斷了無生的妙用。』後來他跏趺而坐而逝，火化后得到舍利子千百粒。不久之後，又有人看見了他。
（丁巳年（具體年份待考））僧人印禪師圓寂（是承天簡的法嗣）。
僧人印，住在瑞安。熙寧十年（公元1077年）九月，沐浴更衣，留下偈語說：『倚空的靈劍寒光閃爍，佛祖和魔軍都被一劍收。帶著月光和風聲回到寶匣，鐵牛驚散在曲江邊。』說完就跏趺而坐而逝。火化后得到五色舍利。
（戊午年（具體年份待考））吳恂居士參拜祖心禪師。
吳恂，字德夫，元豐元年（公元1078年），擔任豫章法曹。當時郡守王韶，迎接祖心禪師入城，吳恂也前去參拜。祖心禪師說：『你平生學習的知識、記憶和見聞很多，這些我不問。你把父母未生你之前的「道」說一句來。』吳恂無言以對。於是日夜提撕這句話，忽然自己有所領悟，但機緣未到。偶然閱讀鄧隱峰的傳記，看到他倒立化去，衣服也順著身體沒有脫落。忽然疑惑道：『他化去的方式奇異，難以猜測，但衣服也順著身體，這是為什麼呢？』便以此問祖心禪師。祖心禪師說：『你現在侍立在這裡，是順呢，還是逆呢？』吳恂說：『是順。』祖心禪師說：『還懷疑嗎？』吳恂說：『不懷疑。』祖心禪師說：『既然不懷疑』
【English Translation】 English version: There was a crazy monk, nicknamed 'Turning Head' (Huitou), who used unorthodox methods to mislead the public. Once, while eating meat with Magistrate Lü of Runzhou, 'Turning Head' went straight to Magistrate Lü, pointed at him, and said, 'Right at this moment, what is Buddha?' 'Turning Head' was embarrassed and speechless. Magistrate Lü hit him on the head, pushed him down, and left. There was also a sorcerer, nicknamed 'Not Relying' (Bu Tuo), who dug up a Buddha statue outside the city of Xiuzhou and built a pagoda on top of it. The whole city revered and believed in him. 'Turning Head' saw this, grabbed 'Not Relying', and asked, 'What is Buddha?' 'Not Relying' hesitated, and 'Turning Head' kicked him away.
Zhang Boduan (987-1082 AD), styled Pingshu, was from Tiantai. He once went to Chengdu and met a True Man (Zhenren), who taught him the secrets of golden elixir (jindan) medicine and fire timing. In the year of Yimao (year needs further verification), he wrote the Wuzhen Pian (Essays on Awakening to Reality), and also widely visited Chan (Zen) monasteries, gaining some understanding. After reading the Zuying Ji (Collection of Ancestral Flowers), he suddenly understood his mind, and said, 'The elixir is the supreme treasure of the physical body, and its refinement leads to infinite transformations. It can also lead to the realization of the true essence of nature and the resolution of the wonderful function of non-birth.' Later, he passed away in the lotus position, and thousands of relics (sharira) were obtained after cremation. Soon after, some people saw him again.
(In the year of Dingsi (year needs further verification)) The monk Yin Chan Master (Yin Chanshi) passed away (he was a Dharma successor of Cheng Tianjian).
The monk Yin lived in Ruian. In September of the tenth year of Xining (1077 AD), he bathed and changed his clothes, leaving a verse saying, 'The empty spiritual sword shines with cold light, Buddhas, ancestors, and demons are all collected by one blade. Returning to the treasure box with moonlight and wind, the iron ox is startled and scattered at the Qujiang River.' After speaking, he passed away in the lotus position. Five-colored relics were obtained after cremation.
(In the year of Wuwu (year needs further verification)) Layman Wu Xun paid homage to Chan Master Zuxin.
Wu Xun, styled Defu, was appointed as the judicial officer of Yuzhang in the first year of Yuanfeng (1078 AD). At that time, the prefect Wang Shao welcomed Chan Master Zuxin into the city, and Wu Xun also went to pay homage. Chan Master Zuxin said, 'You have learned, memorized, and heard a lot in your life, so I won't ask about that. Bring forth a phrase about the Dao (the Way) before your parents gave birth to you.' Wu Xun was speechless. So he pondered this phrase day and night, and suddenly realized something himself, but the opportunity had not yet arrived. He happened to read the biography of Deng Yin Feng and saw that he transformed upside down, and his clothes also followed his body without falling off. He suddenly wondered, 'His transformation is strange and unpredictable, but why did his clothes also follow his body?' He asked Chan Master Zuxin about this. Chan Master Zuxin said, 'Are you standing here now, in accordance or in opposition?' Wu Xun said, 'In accordance.' Chan Master Zuxin said, 'Do you still doubt it?' Wu Xun said, 'I don't doubt it.' Chan Master Zuxin said, 'Since you don't doubt it,'
疑。何疑于彼。恂言下開解。呈三偈曰。中無門戶四無旁。學者徒勞捉影忙。珍重故園千古月。夜來依舊不曾藏。廬峰居士舊門人。描得師真的的親。大地撮來成個眼。翻騰別是一般新。咄這多知俗漢。咬盡古今公案。忽于狼籍堆頭。拾得𧏙螂糞彈。明明不直分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。咦。心亦送二偈曰。水中得火世還稀。看著令人特地疑。自古不存師弟子。如今卻許老胡知。海門山險絕行蹤。踏斷牢關信已通。自有太平基業在。不論南北與西東○悟新。曲江黃氏子。生有紫肉幕。左肩右袒。如僧伽黎狀。魁岸黑麵如梵僧。及壯落髮。以氣節蓋眾。好面折人。初謁法秀。秀問。上座甚處人。曰廣南韶州。曰曾到雲門否。曰曾到。曰曾到靈樹否。曰曾到。曰如何是靈樹枝條。曰長底自長。短底自短。曰廣南蠻莫亂統。曰向北驢只恁么。拂袖而出。乃之黃龍。謁祖心。心豎拳問曰。喚作拳頭則觸。不喚作拳頭則背。汝喚作甚麼。新罔措。經二年方領解。然尚談辯無所牴牾。心患之。偶與語。至其銳。心遽曰。住住。說食豈能飽人。新窘無以對。從容白曰。悟新到此。弓折箭盡。望和尚慈悲。指個安樂處。心曰。一塵飛而翳天。一芥墮而覆地。安樂處。政忌上座許多骨董。直須死卻無量劫來偷心乃
【現代漢語翻譯】 疑問。有什麼可懷疑的呢？恂當即開悟理解，呈上三首偈語說：『中心沒有門戶，四面沒有邊旁，學者徒勞地捕捉影子而忙碌。珍重故鄉千古的明月，夜晚來臨依舊不曾隱藏。』 『廬峰居士以前的門人，描繪的師父畫像真切而親近。將大地撮合起來成為一隻眼睛，翻騰變化又是另一番新意。』 『唉！這些多知的世俗之人，咬嚼窮盡了古今的公案。忽然在狼藉的堆積物中，拾得蜣螂的糞球。明明不值一文錢，萬兩黃金也不換。隨便拿出來給人看，只因爲走盤的樣子難看。』 咦！心也送上兩首偈語說：『水中得火世間罕見，看著令人格外懷疑。自古以來不存在師父和弟子，如今卻允許老胡知道。』 『海門山勢險峻斷絕行蹤，踏斷牢固的關卡，確信已經貫通。自有太平的基業存在，不論南北與西東。』 悟新，曲江黃氏之子，出生時有紫色肉膜，左肩袒露，右肩覆蓋，如同僧伽黎（僧侶的袈裟）的形狀。身材魁梧，黑麵容貌如同梵僧。成年後落髮爲僧，以氣節壓倒眾人，喜歡當面指責別人。起初拜見法秀，法秀問：『上座是哪裡人？』回答說：『廣南韶州。』問：『曾經到過雲門嗎？』回答說：『曾經到過。』問：『曾經到過靈樹嗎？』回答說：『曾經到過。』問：『如何是靈樹的枝條？』回答說：『長的自長，短的自短。』說：『廣南的蠻人不要胡說八道。』回答說：『向北的驢子就那樣。』拂袖而去。於是前往黃龍，拜見祖心。祖心豎起拳頭問：『叫作拳頭就觸犯了，不叫作拳頭就違背了，你叫作什麼？』悟新不知所措。經過兩年才領悟理解。然而仍然談論辯解，沒有阻礙。祖心為此擔憂。偶爾與他談話，說到他的銳利之處，祖心立刻說：『住住。說食物怎麼能讓人飽？』悟新窘迫無以應對，從容地說：『悟新到這裡，弓也折斷了，箭也用盡了，希望和尚慈悲，指點一個安樂的地方。』祖心說：『一粒塵埃飛起就遮蔽天空，一棵小草落下就覆蓋大地。安樂的地方，正忌諱上座你這麼多的舊東西。必須徹底死去無量劫以來偷盜的心念，才能……』
【English Translation】 Doubt. What is there to doubt about that? Xun immediately understood and presented three verses, saying: 'In the center there is no gate, on all four sides there are no boundaries; scholars toil in vain, busily grasping at shadows. Cherish the ancient moon of the homeland; when night comes, it still has never been hidden.' 'The former disciple of Layman Lu Peak, depicted the master's image truly and intimately. Gathering the earth to form an eye, the churning transformation is a different kind of novelty.' 'Alas! These knowledgeable worldly people chew through all the ancient and modern cases. Suddenly, in a messy heap, they pick up a dung beetle's pellet. Clearly not worth a penny, not exchanged for ten thousand taels of gold. Casually taking it out to show people, only because the way it is presented is unsightly.' Eh! Xin also sent two verses, saying: 'Obtaining fire from water is rare in the world, watching it makes people especially doubtful. Since ancient times, there have been no masters and disciples, but now Old Hu is allowed to know.' 'The mountains of Haimen are steep and cut off traces, breaking through the firm barriers, and the belief has been communicated. There is a foundation of peace and prosperity, regardless of north, south, west, or east.' Wu Xin, son of the Huang family of Qujiang, was born with a purple membrane, his left shoulder bare, and his right shoulder covered, like the shape of a Sanghati (a monk's robe). He was tall and burly, with a black face like a Brahman monk. When he grew up, he shaved his head and became a monk, overwhelming the crowd with his integrity, and liked to rebuke people to their faces. Initially, he visited Fa Xiu, who asked: 'Where are you from, Venerable Sir?' He replied: 'Shao Prefecture, Guangnan.' He asked: 'Have you ever been to Yunmen?' He replied: 'I have been there.' He asked: 'Have you ever been to Ling Shu?' He replied: 'I have been there.' He asked: 'What are the branches of Ling Shu like?' He replied: 'The long ones are long, and the short ones are short.' He said: 'Don't talk nonsense, you barbarian from Guangnan.' He replied: 'The donkeys to the north are just like that.' He flung his sleeves and left. Then he went to Huanglong and visited Zu Xin. Zu Xin raised his fist and asked: 'Calling it a fist is offensive, not calling it a fist is contradictory, what do you call it?' Wu Xin was at a loss. It took two years for him to understand. However, he still talked and argued without hindrance. Zu Xin was worried about this. Occasionally, when talking to him, reaching his sharp points, Zu Xin immediately said: 'Stop, stop. How can talking about food satisfy people?' Wu Xin was embarrassed and unable to answer, and calmly said: 'Wu Xin has come here, his bow is broken, and his arrows are exhausted. I hope the monk will be compassionate and point out a place of peace.' Zu Xin said: 'A speck of dust flying up obscures the sky, a blade of grass falling covers the earth. The place of peace is precisely what the Venerable Sir is most wary of with so many old things. You must completely die to the stealing mind of countless kalpas, then...'
可耳。新趨出。一日默坐下板。聞知事捶行者。而迅雷忽震。卻大悟。趨見心。忘納其屨。因自譽曰。天下人。總是參得底。新是悟得底。心笑曰。選佛得甲科。何可當也。因號死心叟。榜其居曰死心室○法秀。初住淮西四面。及遷棲賢蔣山長蘆。元豐間。樞密蔣穎叔。與秀為方外友。叔撰華嚴經解三十篇。頗負其知見。漕淮上至長蘆訪秀。因題方丈壁曰。余凡三日。遂成華嚴解。我于佛法。有大因緣。異日當以此地。比覺城東際。惟具佛眼者。當知之。秀曰。公何言之易耶。夫華嚴者。圓頓上乘。乃現量所證。今言比覺城東際。則是比量。非圓頓宗。又云。異日且一真法界。無有古今。故云十世古今。始終不移于當念。若言異日。今日豈可非是乎。又云。具佛眼者方知。經云。平等真法界。無佛無眾生。凡聖情盡。彼我皆忘。豈有愚智之異。若待佛眼。則天眼人眼。豈可不知哉。叔悔謝○贊元。住蔣山。熙寧初。王安石拜相。貴震天下。無月無耗。元未嘗發。石弟安上。問佛法大意。元曰。佛祖無所異於人。所以異者。能自護心念耳。岑樓之木必有本。本于毫末。滔天之水必有源。源於濫觴。清凈心中。無故動念。危乎岌哉。甚於岑樓。浩然橫肆。甚於滔天。其可動耶。佛祖更相付授。必叮嚀曰。善自護持。曰佛法
【現代漢語翻譯】 現代漢語譯本： 可耳。新近出家。一日在下板處靜坐。聽到知事僧呵斥行者，忽然迅雷震響，隨即大悟。急忙去見心禪師，甚至忘了穿鞋。於是自誇說：『天下人，都是能參禪的，我新某是悟了道的。』心禪師笑著說：『選佛得了甲等，這怎麼能當真呢？』因此號為死心叟，並在他的住所題名為死心室。 法秀禪師，最初住在淮西四面山，後來遷到棲賢、蔣山、長蘆等地。元豐年間（1078-1085），樞密使蔣穎叔與法秀禪師結為方外之友。蔣穎叔撰寫了《華嚴經解》三十篇，頗為自負。他乘船沿淮河來到長蘆拜訪法秀禪師，於是題詩在方丈室的墻壁上說：『我只用了三天，就完成了《華嚴經解》。我與佛法，有很大的因緣。將來應當把此地，比作覺城東邊。只有具備佛眼的人，才能明白。』法秀禪師說：『您怎麼說得這麼容易呢？《華嚴經》是圓頓上乘的教法，是現量所證的境界。現在說比作覺城東邊，那就是比量，不是圓頓宗。』又說：『將來，要知道一真法界，沒有古今之分，所以說十世古今，始終不移于當念。如果說將來，那麼今天難道就不是嗎？』又說：『具備佛眼的人才能明白。』經中說：『平等真法界，無佛無眾生。』凡夫和聖人的情執都消盡了，彼此都忘記了，哪裡還有愚笨和智慧的差別呢？如果等待佛眼，那麼天眼和人眼，難道就不能知道嗎？』蔣穎叔聽後感到慚愧並道歉。 贊元禪師，住在蔣山。熙寧初年（1068），王安石擔任宰相，權勢震動天下。無論有沒有月俸，贊元禪師從未發表過任何意見。王安石的弟弟王安上，向贊元禪師請教佛法大意。贊元禪師說：『佛祖與人沒有什麼不同，不同的地方在於，能夠守護自己的心念罷了。』岑樓上的木頭必定有根本，根本在於細小的萌芽；滔天的大水必定有源頭，源頭在於最初的涓涓細流。清凈心中，無緣無故地動念，危險啊！比岑樓還要危險。放縱地橫行肆虐，比滔天洪水還要可怕。怎麼可以輕易動念呢？佛祖互相傳授，必定叮囑說：『好好地守護保持。』這就是佛法。
【English Translation】 English version: Ke'er. Newly ordained. One day, he was sitting quietly on the lower board when he heard the monastery officer scolding a traveling monk. Suddenly, thunder rumbled, and he had a great enlightenment. He rushed to see Zen Master Xin, even forgetting to put on his shoes. He then boasted, 'Everyone in the world can practice Chan, but I, Xin, am the one who has attained enlightenment.' Zen Master Xin smiled and said, 'You've achieved the top rank in selecting Buddhas, how can that be taken seriously?' Therefore, he was nicknamed 'Old Man Dead Heart,' and he named his residence 'Dead Heart Chamber'. Zen Master Faxiu initially lived in Simian Mountain in Huaixi, and later moved to Qixian, Jiangshan, and Changlu. During the Yuanfeng era (1078-1085), Privy Councilor Jiang Yingshu became a non-worldly friend with Zen Master Faxiu. Jiang Yingshu wrote thirty chapters of 'Commentary on the Avatamsaka Sutra', and was quite proud of his knowledge. He traveled by boat along the Huai River to Changlu to visit Zen Master Faxiu, and then wrote a poem on the wall of the abbot's room, saying, 'I only spent three days to complete the 'Commentary on the Avatamsaka Sutra'. I have a great affinity with the Buddha Dharma. In the future, this place should be compared to the east side of the City of Enlightenment (覺城). Only those with the Buddha Eye can understand.' Zen Master Faxiu said, 'How can you say it so easily? The Avatamsaka Sutra is the supreme vehicle of perfect and sudden enlightenment, which is the realm of direct perception. Now saying it is compared to the east side of the City of Enlightenment, that is inference, not the perfect and sudden school.' He also said, 'In the future, know that the One True Dharma Realm has no past or present, so it is said that the ten ages of past, present, and future never move from the present moment. If you say 'in the future', then is today not it?' He also said, 'Only those with the Buddha Eye can understand.' The sutra says, 'The equal and true Dharma Realm has no Buddha and no sentient beings.' The emotional attachments of ordinary people and sages are exhausted, and both self and others are forgotten. Where are the differences between foolishness and wisdom? If you wait for the Buddha Eye, then can the heavenly eye and the human eye not know?' Jiang Yingshu felt ashamed and apologized. Zen Master Zanyuan lived in Jiangshan. In the early years of Xining (1068), Wang Anshi became the prime minister, and his power shook the world. Whether there was a salary or not, Zen Master Zanyuan never expressed any opinions. Wang Anshi's younger brother, Wang Anshang, asked Zen Master Zanyuan about the general meaning of the Buddha Dharma. Zen Master Zanyuan said, 'Buddhas and ancestors are no different from people, the difference lies in being able to guard their own thoughts.' The wood of a tall building must have a root, and the root lies in the tiny sprouts; the滔天 water must have a source, and the source lies in the initial trickle. In a pure heart, a thought arises for no reason, how dangerous! More dangerous than a tall building. Rampaging recklessly is more terrible than a滔天 flood. How can one easily move a thought? Buddhas and ancestors pass on to each other, and must repeatedly urge, 'Guard and maintain well.' This is the Buddha Dharma.
止此乎。曰至美不華。至言不煩。夫華與煩。去道遠甚。而流俗以之申。公論治世之法。猶謂為治者不在多言。顧力行何如耳。況出世間法乎。元豐元年。石罷政府。舟至石頭。士大夫車騎填山谷。入寺已二鼓。元出迎。一揖而退。石坐東偏。從官賓客滿座。石環視。問元所在。侍者曰。已𥨊久矣。
(己未)承皓禪師開法大陽
元豐二年四月。張商英。奉使荊西南路。聞谷隱首座承皓之名。致而見之。問曰。師法嗣何人。曰復州北塔。曰北塔有何言句。曰只為伊不肯與人說破。英稱善。遂請皓。住大陽山○趙抃。致仕歸衢州。筑居名曰高齋。有偈曰。腰佩黃金已退藏。箇中消息也尋常。時人要識高齋老。只是柯村趙四郎。復曰。切忌錯認。又志其壽塋曰。吾政已致。壽七十二。百歲之後。歸此山地。彼真法身。不即不離。充滿大千。普現悲智。不可得藏。不可得置。壽塋之說。如是如是。元豐七年秋八月。忽一日遍辭親友。其子璣問以後事。抃厲聲叱之。少頃語如平時。趺坐而化。壽七十七。謚清獻○元凈。住上天竺。臺教大興。時秀州有狂人。號回頭。左道惑眾。宣言當建窣堵波。為吳人福田。施者云委。然憚凈不敢入杭境。先以錢十萬。詣上天竺飯僧。且遣使通問曰。今以修造錢若干。愿供一堂。
【現代漢語翻譯】 現代漢語譯本 這樣就結束了嗎？回答說，最美的境界是不追求外表的華麗，最精闢的言論是不追求辭藻的繁瑣。追求華麗和繁瑣，離真理就太遠了。然而世俗之人卻用它來標榜自己，公卿大臣治理國家的方法，還說為政者不在於多說話，只要努力實踐就行了。更何況是超脫世俗的佛法呢？元豐元年（1078年），王安石被罷免宰相職務。船到達石頭城，士大夫的車馬填滿了山谷。元凈法師到寺廟迎接，當時已經是二更天了。元凈法師只是作揖后就退下了。王安石坐在東邊的位置，隨從官員和賓客坐滿了座位。王安石環顧四周，問元凈法師在哪裡。侍者說，已經離開很久了。
（己未年）承皓禪師在大陽山開壇講法
元豐二年（1079年）四月，張商英奉命出使荊西南路，聽說了谷隱寺的首座承皓禪師的名聲，便派人請他來相見。張商英問道：『禪師的佛法師承何人？』承皓禪師回答說：『是復州北塔禪師。』張商英又問：『北塔禪師有什麼名言警句？』承皓禪師回答說：『只是因為他不肯輕易地向人說破。』張商英稱讚說好。於是就請承皓禪師住持大陽山。趙抃退休后回到衢州，建造住所，取名為高齋，並寫了一首偈語說：『腰間佩戴的黃金已經退藏起來，其中的訊息也很平常。世人如果想認識高齋老人，他只是柯村的趙四郎。』又說：『切記不要認錯了。』他還為自己的墓地寫了墓誌銘：『我的官職已經辭去，享年七十二歲。百年之後，歸葬在這片山地。那真正的法身，不即不離，充滿整個大千世界，普遍顯現慈悲和智慧。無法隱藏，無法安置。』關於壽塋的說法，就是這樣，就是這樣。元豐七年（1084年）秋八月，忽然有一天，趙抃遍辭親友。他的兒子趙璣問他身後事，趙抃厲聲斥責他。過了一會兒，說話又像平時一樣。然後就跏趺而坐，圓寂了，享年七十七歲，謚號清獻。元凈法師住持上天竺寺，天臺宗的教義因此而大興。當時秀州有個狂人，號稱『回頭』，用旁門左道迷惑眾人，聲稱要建造窣堵波（stupa，佛塔），為吳地百姓祈福。捐款的人很多。然而，他害怕元凈法師，不敢進入杭州境內。先拿出十萬錢，送到上天竺寺供養僧眾，並且派使者通報說：『現在拿出修造佛塔的錢若干，希望能供養一堂齋飯。』
【English Translation】 English version Is that all? It is said that the ultimate beauty is unadorned, and the ultimate truth is unburdensome. Ornamentation and verbosity are far removed from the Dao (道, the Way). Yet, the common people use them to promote themselves, and even ministers of state believe that governing does not require much talk, but rather diligent practice. How much more so is this true for the Dharma (法, the Law) that transcends the world? In the first year of Yuanfeng (元豐, 1078 AD), when Wang Anshi (王安石) was dismissed from his position as Prime Minister, his boat arrived at Stone City. Scholars and officials filled the mountains and valleys with their carriages. When Yuanjing (元凈) greeted him at the temple, it was already the second watch of the night. Yuanjing bowed once and withdrew. Wang Anshi sat on the east side, surrounded by officials and guests. Wang Anshi looked around and asked where Yuanjing was. An attendant replied that he had left long ago.
(The year of Jiwei 己未) Chan Master Chenghao (承皓) opened the Dharma (法, the Law) at Dayang (大陽) Mountain
In the fourth month of the second year of Yuanfeng (元豐, 1079 AD), Zhang Shangying (張商英) was sent as an envoy to the Jingxi South Road. Hearing of the reputation of Head Seat Chenghao (承皓) of Guyin (谷隱) Temple, he summoned him for an audience. Zhang Shangying asked, 'Who is your Dharma (法, the Law) successor?' Chenghao replied, 'Beita (北塔, North Pagoda) of Fuzhou (復州).' Zhang Shangying asked, 'What words did Beita have?' Chenghao replied, 'Only that he was unwilling to reveal it to others easily.' Zhang Shangying praised him. Thereupon, he invited Chenghao to reside at Dayang (大陽) Mountain. Zhao Bian (趙抃) retired and returned to Quzhou (衢州), building a residence named Gaozhai (高齋, High Studio), and wrote a verse saying, 'The gold I wore at my waist has been put away, and the news within is also ordinary. If people want to know the old man of Gaozhai, he is just Zhao Silang (趙四郎) of Ke Village (柯村).' He also said, 'Be careful not to mistake him.' He also wrote an inscription for his tomb, saying, 'My official duties have been completed, and I am seventy-two years old. After a hundred years, I will return to this mountain land. That true Dharmakaya (法身, Dharma Body) is neither identical nor separate, filling the entire universe, universally manifesting compassion and wisdom. It cannot be hidden, and it cannot be placed.' The saying about the tomb is thus, thus. In the autumn of the seventh year of Yuanfeng (元豐, 1084 AD), in the eighth month, Zhao Bian suddenly bid farewell to his relatives and friends. His son Zhao Ji (趙璣) asked about his affairs after death. Zhao Bian sternly rebuked him. After a while, he spoke as usual. Then he sat in the lotus position and passed away, at the age of seventy-seven, with the posthumous title of Qingxian (清獻). Yuanjing (元凈) resided at Shangtianzhu (上天竺) Temple, and the teachings of the Tiantai (天臺) school flourished greatly. At that time, there was a madman in Xiuzhou (秀州) who called himself 'Huitou (回頭, Turn Back),' who used unorthodox methods to deceive the masses, declaring that he would build a stupa (窣堵波, a Buddhist monument) to bring blessings to the people of Wu (吳). Many people donated money. However, he feared Yuanjing and dared not enter the territory of Hangzhou (杭州). He first sent 100,000 coins to Shangtianzhu (上天竺) Temple to support the monks, and sent a messenger to inform them, saying, 'Now I offer a certain amount of money for the construction, hoping to provide a meal for the entire assembly.'
凈答書曰。承以營建凈檀。為飯僧之用。竊聞教有明文。不許互用。聖者既遺明誨。不知白佛當以何辭。佇辭報章。即令撰䟽文也。回頭大驚。慚見其徒。然凈之門人。勸且禮之。凈厲語曰。出家兒須具眼始得。彼誠聖者。吾敢不恭。如其誕妄。知而同之。是失正念。吾聞聖者具他心通。今夕當與爾曹虔請。明日就此山。與十方諸佛同齋。即如法跪。讀䟽文焚之。明日率眾出迎。回頭竟不至。
(庚申)承皓禪師住玉泉
承皓。住大陽數月。遷住玉泉景德禪院。皓機鋒孤峭。學者不能湊泊。時闕首座。維那曰。某人某人。曾於某處立僧。為禪眾所歸。宜依諸方例請充。皓叱曰。杜杜。又曰。孟八郎孟八郎。一日皓從廚前過。見造晚面。問曰。有客過耶。曰眾僧造藥石。皓呼知事。稱之曰。吾昔參禪。為人汲水舂米。今現成米麵蒸炊。造作與供。諸佛菩薩羅漢無異。飽吃了。並不留心參學。百般想念。五味馨香。假作驢腸膳。生羊骨鱉臛。餵飼八萬尸蟲。開眼隨境攝。閤眼隨夢轉。不知主祿判官。掠剩大王。隨從汝抄劄。消鑿祿料簿。教汝受苦有日在。於是徒眾。不堪寂寥。譖之縣令曰。長老不能安眾。惟上來下去。點簡零碎。縣令召皓責曰。大善知識。不在方丈內端坐。兩廊下山門來去。得許多。皓曰。
【現代漢語翻譯】 現代漢語譯本： 凈回答說：『承蒙您爲了供養僧眾而建造凈檀。』我私下聽說教義中有明確規定，不允許互相挪用。聖人既然留下了明確的教誨，不知道稟告佛陀時應該用什麼措辭。等待您的回覆，以便撰寫奏疏文。回頭想想，真是大吃一驚，慚愧得沒臉見他的門徒。然而凈的門人勸我姑且禮敬他。凈嚴厲地說：『出家人必須要有眼力才行。如果他真是聖者，我怎敢不恭敬？如果他胡說八道，明知而茍同，那就是失去了正念。我聽說聖者具有他心通。今晚我將和你們一起虔誠祈請，明天就在這座山裡，與十方諸佛一同齋戒。』於是如法跪下，讀完奏疏文后焚燒。第二天率領眾人前去迎接，回頭最終沒有來。
（庚申年（時間待考））承皓禪師住持玉泉寺
承皓，在大陽寺住了幾個月，遷居到玉泉景德禪院。承皓的機鋒峻峭，學人難以接近。當時缺少首座，維那說：『某人某人，曾經在某處建立僧團，為禪眾所歸服，應該依照各地的慣例請他來擔任。』承皓呵斥道：『住口！住口！』又說：『孟八郎！孟八郎！』一天，承皓從廚房前經過，看見正在做晚上的麵條，問道：『有客人要來嗎？』回答說：『是為眾僧做藥石（晚餐）。』承皓呼喚知事，稱呼他們說：『我過去參禪，為人汲水舂米，現在現成的米麵蒸煮，製作出來供養，和諸佛菩薩羅漢沒有什麼不同。飽吃之後，並不留心參學，百般想念，五味馨香，假裝成驢腸膳，生羊骨鱉羹，餵養八萬尸蟲。睜開眼睛隨著外境攝取，閉上眼睛隨著夢境流轉。不知道主祿判官，掠剩大王，跟隨你們抄寫，削減你們的俸祿。教你們受苦的日子還在後頭。』於是徒眾不堪寂寞，向縣令誣陷他說：『長老不能安定大眾，只是上來下去，點檢零碎的東西。』縣令召見承皓責問道：『大善知識，不在方丈內端坐，在兩廊下山門來來去去，幹什麼？』承皓說：
【English Translation】 English version: Jing replied in a letter: 'I am grateful that you are building Jingtan for the purpose of feeding monks.' I have privately heard that there are clear rules in the teachings that do not allow for mutual misappropriation. Since the sage has left clear instructions, I do not know what words to use when reporting to the Buddha. I await your reply so that I may draft a memorial. Looking back, I am greatly surprised and ashamed to face his disciples. However, Jing's disciples advised me to pay respects to him for the time being. Jing sternly said, 'A monk must have discernment. If he is truly a sage, how dare I not be respectful? If he speaks nonsense, and I knowingly agree with him, then I have lost right mindfulness. I have heard that sages possess the ability to read minds. Tonight, I will sincerely pray with you all, and tomorrow, in this mountain, we will observe a fast with all the Buddhas of the ten directions.' Then, he knelt down according to the Dharma, read the memorial, and burned it. The next day, he led the crowd to welcome him, but Tou Tou never arrived.
(Gengshen Year (year to be determined)) Chan Master Chenghao resided at Yuquan Temple
Chenghao stayed at Dayang Temple for several months before moving to Yuquan Jingde Chan Monastery. Chenghao's Zen style was sharp and aloof, making it difficult for students to approach him. At that time, there was no chief seat, and the Vina said, 'So-and-so has established a sangha in such-and-such place and is revered by the Zen community. We should follow the example of other places and invite him to fill the position.' Chenghao scolded, 'Shut up! Shut up!' He also said, 'Meng Balang! Meng Balang!' One day, Chenghao passed by the kitchen and saw them making noodles for the evening meal. He asked, 'Are guests coming?' They replied, 'We are making medicine food (dinner) for the monks.' Chenghao called the stewards and addressed them, saying, 'In the past, when I practiced Chan, I drew water and pounded rice for others. Now, ready-made rice and noodles are steamed, cooked, and offered, no different from offering to all the Buddhas, Bodhisattvas, and Arhats. After eating your fill, you do not pay attention to studying and practicing, but think of all sorts of things, the five flavors and fragrances, pretending to be donkey intestine delicacies, raw sheep bone turtle stew, feeding eighty thousand corpse worms. Opening your eyes, you are captured by external circumstances; closing your eyes, you are turned by dreams. You do not know that the officials in charge of your salaries, the kings who plunder the leftovers, are following you to copy and reduce your stipends. The days when you will suffer are yet to come.' Thereupon, the disciples, unable to bear the loneliness, slandered him to the county magistrate, saying, 'The abbot cannot pacify the congregation, but only goes up and down, inspecting trivial matters.' The county magistrate summoned Chenghao and rebuked him, saying, 'Great virtuous teacher, why do you not sit quietly in your abbot's room, but go back and forth between the corridors and the mountain gate? What are you doing?' Chenghao said:
大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。長官以坐是佛耶。坐殺佛去也。長官茫然。益敬禮之○祖心。住黃龍。十有二年。五求解去。元豐三年。謝事居西園。以晦名其堂。且曰。吾所辭者世務耳。今欲專行佛法事也。乃榜其門曰。告諸禪學。要窮此道。切須自看。無人替代。時中或是看得因緣。自有歡喜入處。卻來入室吐露。待為品評是非深淺。如未發明。但且歇去。道自現前。苦苦馳求。轉增迷悶。此是離言之道。要在自肯。不繇他悟。如此發明。方明瞭達無量劫來生死根本。若見得離言之道。即見一切聲色言語是非。更無別法。若不見離言之道。便將類會目前差別因緣。以為所得。只恐誤認門庭。目前光影。自不覺知。翻成剩法。到頭只是自謾。枉費心力。宜乎晝夜克己精誠。行住觀察。微細審思。別無用心。久遠自然有個入路。非是朝夕學成事業。若也不能如是參詳。不如看經持課。度此殘生。亦自勝如亂生謗法。若送老之時。敢保成個無事人。更無他累。其餘入室。今去朔望兩度。卻請訪及。謝景溫守潭州。虛大溈以致心。三辭不往。景溫。請其故。心曰。馬祖百丈已前。無住持事。道人相尋于空閑寂寞之濵而已。其後雖有住持。王臣尊禮。為天人師。今則不然。掛名官府。如有戶籍之民。直
【現代漢語翻譯】 現代漢語譯本 大通智勝佛（Dàtōng Zhìshèng Fó）：在道場靜坐了十劫。佛法沒有顯現，未能成就佛道。長官認為靜坐的就是佛嗎？（如果這樣）就殺掉佛算了。長官茫然不知所措，更加敬重他。 祖心禪師：住在黃龍寺十二年，五次請求離去。元豐三年（1080年），辭去寺中事務，居住在西園，用『晦』字來命名他的住所，並且說：『我所辭去的是世俗事務罷了，現在想要專門修行佛法之事。』於是張貼告示在門上說：『告訴各位禪學之人，想要窮盡此道，切須自己參看，無人可以替代。』 當時有人或許是看到了（某個）因緣，自己有了歡喜領悟之處，就來入室（向祖心禪師）吐露，等待（禪師）為其品評是非深淺。如果尚未發明（真理），就暫且歇息，道自然會現前。苦苦奔波尋求，反而增加迷悶。這是離言之道，要在自己肯定，不依賴他人領悟。如此發明，才能明瞭通達無量劫來的生死根本。如果見得了離言之道，即見一切聲色言語是非，更無別法。如果不見離言之道，便將類似會合目前差別因緣，以為所得，只恐怕誤認門庭，目前光影，自己不覺知，反而成為多餘的法，到頭只是自欺，枉費心力。應當晝夜克制自己，精誠修行，行住坐臥都仔細觀察，微細審思，別無其他用心，長久自然有個入門的路徑，不是朝夕就能學成的。如果也不能這樣參詳，不如看經持咒，度過此殘生，也勝過胡亂誹謗佛法。如果送老之時，敢保證成為一個無事之人，更無其他拖累。其餘入室（請教），現在改為每月初一、十五兩次，請（大家）來訪。 謝景溫擔任潭州太守，以誠心邀請大溈禪師，（大溈禪師）三次推辭沒有前往。謝景溫詢問其中的緣故，祖心禪師說：『馬祖（Mǎzǔ，709-788）百丈（Bǎizhàng，749-814）以前，沒有住持之事，道人只是在空閑寂寞的地方相互尋訪罷了。其後雖然有住持，王臣尊崇禮敬，作為天人師，現在則不然，掛名官府，如同有戶籍的百姓一樣。』
【English Translation】 English version Dàtōng Zhìshèng Buddha (大通智勝佛): Sat in the Bodhimanda for ten kalpas. The Buddha-dharma did not appear, and he could not attain Buddhahood. Does the magistrate think that the one sitting is the Buddha? (If so,) then kill the Buddha. The magistrate was at a loss and became even more respectful. Zen Master Zuxin: Lived in Huanglong Temple for twelve years and requested to leave five times. In the third year of Yuanfeng (1080), he resigned from the temple affairs and lived in Xiyuan, naming his residence 'Hui' (obscurity), and said: 'What I have resigned from are worldly affairs, and now I want to specialize in the affairs of the Buddha-dharma.' So he posted a notice on the door saying: 'Tell all Zen learners, if you want to exhaust this path, you must look at it yourself, no one can replace you.' At that time, some people may have seen (a certain) cause and condition, and had a joyful understanding of their own, so they came into the room (to Zen Master Zuxin) to reveal it, waiting for (the Zen Master) to comment on the right and wrong, depth and shallowness. If it has not yet been invented (the truth), then rest for a while, and the Dao will naturally appear. Striving to seek it will only increase confusion. This is the path of detachment from words, and it must be affirmed by oneself, not relying on others to understand. Only with such invention can one clearly understand the root of birth and death from countless kalpas. If you see the path of detachment from words, you will see all sounds, colors, words, and rights and wrongs, and there is no other method. If you do not see the path of detachment from words, you will associate similar causes and conditions with the current differences, thinking that you have gained something, but I am afraid that you will mistake the gate, the current light and shadow, and you will not be aware of it, but it will become redundant Dharma, and in the end it will only be self-deception and waste of effort. You should restrain yourself day and night, practice diligently, observe carefully in walking, standing, sitting, and lying down, think carefully, and have no other intentions. After a long time, there will naturally be a path to enter, and it is not something that can be learned in a day or two. If you cannot contemplate in this way, it is better to read scriptures and recite mantras to spend the rest of your life, which is better than randomly slandering the Buddha-dharma. If you are sending off your old age, I dare to guarantee that you will become a person without affairs, and there will be no other burdens. For the rest of the room (consultations), it is now changed to twice a month on the first and fifteenth, please (everyone) come to visit. Xie Jingwen served as the prefect of Tanzhou, and invited Zen Master Dawei with sincerity, (Zen Master Dawei) declined three times and did not go. Xie Jingwen asked the reason, and Zen Master Zuxin said: 'Before Mazu (馬祖, 709-788) and Baizhang (百丈, 749-814), there was no abbot's affairs, and Taoists only visited each other in empty and lonely places. Although there were abbots later, kings and ministers respected and revered them as teachers of gods and humans, but now it is not the case, named by the government, like a registered citizen.'
遣伍伯追呼之耳。此豈可復為也。景溫乃不敢以院事屈。愿一見心。心至長沙。景溫愿受法訓。心為舉。其綱曰。三乘十二分教。還同說食示人。食味既因他說。其食要在自己親嘗。既自親嘗。便能了知其味。是甘是辛。是䶢是淡。達磨西來。直指人心見性成佛。亦復如是。真性既因文字而顯。要在自己親見。若能親見。便能了知目前是真是妄。是生是死。既能了知真妄生死。返觀一切語言文字。皆是表顯之說。都無實義。如今不了。病在甚處。病在見聞知覺。為不如實知真際所詣。認此見聞覺知。為自所見。殊不知。此見聞覺知。皆因前塵而有分別。若無前塵境界。即此見聞覺知。還同龜毛兔角。並無所歸。景溫聞所未聞○常總。初謁慧南于歸宗。無所得而去。歸宗火。南遷石門南塔。遷黃檗積翠。又遷黃龍。總皆在焉。二十年間。凡七往返。密受法旨。決志大掖臨濟之宗。出世住泐潭。元豐三年。詔革東林律居。為禪席。學士王韶。出守南昌。欲延祖心主之。心舉總自代。總知宵遁。韶檄諸郡。所在訪求。得之新涂窮谷中。遂應命。天下衲子。望風而集。其徒相語曰。遠公有讖記。吾滅七百年後。有肉身大士。革吾道場。今符其語矣○行偉。住仰山。夏夜坐深林。袒以飼蚊蚋。會腸毒作。十日不愈。以刀絕之尺許
【現代漢語翻譯】 現代漢語譯本： 派伍伯去追趕呼喊他，這怎麼可以再做呢？景溫於是不敢用院裡的事務來屈辱他，希望能夠見慧心一面。慧心到達長沙，景溫希望接受佛法的教誨。慧心為他舉例說明，其綱要說：『三乘十二分教』，好比說食物來給人看，品嚐食物的味道要通過別人的描述，但食物的關鍵在於自己親自品嚐。既然自己親自品嚐，便能瞭解它的味道，是甜是辣，是咸是淡。達摩（Bodhidharma，禪宗始祖）西來，直指人心，見性成佛，也是這樣。真性既然通過文字而顯現，關鍵在於自己親眼見到。如果能夠親眼見到，便能瞭解眼前什麼是真，什麼是妄，什麼是生，什麼是死。既然能夠了解真妄生死，反過來觀察一切語言文字，都是表面的說明，都沒有實際的意義。如今不瞭解，病在哪裡？病在見聞知覺，因為不如實地瞭解真際所到達的地方，把這見聞覺知，當作自己所見。殊不知，這見聞覺知，都是因為之前的塵境而有分別。如果沒有之前的塵境，那麼這見聞覺知，就如同龜毛兔角一樣，沒有歸宿。』景溫聽到了從未聽過的道理。 常總禪師，最初在歸宗拜見慧南禪師，沒有得到什麼就離開了。歸宗寺發生火災，慧南禪師遷移到石門南塔，又遷移到黃檗積翠，又遷移到黃龍，常總禪師都在那裡。二十年間，總共七次往返，秘密地接受了佛法的旨意，決心弘揚臨濟宗的宗旨。出世后住在泐潭。元豐三年（1080年），朝廷下詔將東林寺的律宗寺院改為禪宗寺院，學士王韶，出任南昌太守，想要請祖心禪師來主持。祖心禪師推薦常總禪師代替自己。常總禪師知道后連夜逃走。王韶命令各郡，在各地訪求，在新涂的窮谷中找到了他，於是常總禪師應命前往。天下的僧人，聞風而來聚集。他的弟子們互相說道：『遠公（慧遠，東晉時期僧人）有預言，說他圓寂七百年後，有肉身大士，來改革我們的道場，現在應驗了他的話了。』 行偉禪師，住在仰山。夏天的夜晚坐在深林里，袒露身體來喂蚊子。恰巧腸中毒發作，十天都沒有好轉，用刀割斷了一尺多長的腸子。
【English Translation】 English version: He sent Wu Bo to chase and call him back, but how could this be done again? Jingwen then dared not humiliate him with the affairs of the monastery and wished to see Huixin once. When Huixin arrived in Changsha, Jingwen wished to receive the teachings of the Dharma. Huixin gave him an example, the outline of which said: 'The Three Vehicles and Twelve Divisions of Teachings' are like showing food to people, and tasting the flavor of food requires the description of others, but the key to food is to taste it yourself. Since you taste it yourself, you can understand its taste, whether it is sweet, spicy, salty, or bland. Bodhidharma (the founder of Zen Buddhism) came from the West, directly pointing to people's hearts, seeing one's nature and becoming a Buddha, and it is also like this. Since true nature is revealed through words, the key is to see it with your own eyes. If you can see it with your own eyes, you can understand what is true and what is false, what is life and what is death. Since you can understand the truth, falsehood, life, and death, and look back at all languages and words, they are all superficial explanations and have no real meaning. If you don't understand now, where is the problem? The problem lies in seeing, hearing, knowing, and feeling, because you don't truly understand where the true realm reaches, and you regard this seeing, hearing, knowing, and feeling as what you see. Little do you know that this seeing, hearing, knowing, and feeling are all differentiated because of the previous dust realm. If there is no previous dust realm, then this seeing, hearing, knowing, and feeling are like tortoise hair and rabbit horns, with nowhere to return.' Jingwen heard a truth he had never heard before. Chan Master Changzong first visited Chan Master Huinan at Guizong, and left without gaining anything. Guizong Temple caught fire, and Chan Master Huinan moved to Shimen South Pagoda, then to Huangbo Jicui, and then to Huanglong, where Chan Master Changzong was. During the twenty years, he made a total of seven trips back and forth, secretly receiving the meaning of the Dharma, and determined to promote the Linji (Rinzai) sect. After coming into the world, he lived in Letan. In the third year of Yuanfeng (1080 AD), the imperial court issued an edict to change the Vinaya monastery of Donglin Temple into a Zen monastery. Scholar Wang Shao, who served as the prefect of Nanchang, wanted to invite Chan Master Zuxin to preside over it. Chan Master Zuxin recommended Chan Master Changzong to replace him. Chan Master Changzong knew this and fled overnight. Wang Shao ordered the counties to search everywhere, and found him in a poor valley in Xintu, so Chan Master Changzong went as ordered. Monks from all over the world gathered at the news. His disciples said to each other: 'The Venerable Yuan (Huiyuan, a monk in the Eastern Jin Dynasty) had a prophecy that seven hundred years after his death, a great bodhisattva with a physical body would come to reform our monastery, and now his words have been fulfilled.' Chan Master Xingwei lived in Yangshan. He sat in the deep forest on a summer night, baring his body to feed the mosquitoes. Coincidentally, he suffered from intestinal poisoning, and it did not get better for ten days. He cut off more than a foot of his intestines with a knife.
。血流不止。門人泣曰。師獨柰何不少忍。曰。為其障我行道。蒲伏床上。無所利於物。得死不愈于生乎。元豐三年十一月日。說偈而化。阇維得五色舍利。骨石栓索勾連。塔于寺東○應干。萍鄉彭氏子。遍歷諸方。晚至泐潭。參常總。久之未蒙印可。總示以鳥窠吹布毛因緣。殊不解。一日豁然悟旨。乃成頌曰。潦倒忘機是鳥窠。西湖湖上控煙羅。布毛取出無多子。鐵眼銅睛不柰何。總印可之。自此推為上首。元豐三年。總住東林。遂以干繼法席○開先廣鑒行瑛。桂州毛氏子。初謁慶閑。稍悟玄旨。次參常總。頓息所疑。出世開先。幾二十年。初苦痰癖。屢求去而不可。臥病坊者三年。一旦起。將梵剎鼎新之。迄九年而成○蘇轍。字子由。號穎濵。與兄蘇軾齊名。嘗以偈獻了元曰。粗沙供佛佛欣受。怪石供僧僧不嫌。空手遠來還要否。更無一物可增添。元曰。空手持來放下難。三賢十聖聚頭看。此般供養能歆享。木馬泥牛亦喜歡。元豐三年。轍謫高安。會黃檗全。全熟視曰。君靜而慧。茍留心宗門。何患不成此道。轍因參全。無契。適省聰來居壽聖。轍以此事往問。聰不答。轍又叩之。聰曰。圓照未嘗以道語人。吾今亦無以語子。轍於是得言外之旨。繼參洪州順。順示以搐鼻因緣。轍言下大悟。呈偈曰。中年聞道覺前
【現代漢語翻譯】 現代漢語譯本 血流不止。弟子們哭著說：『師父您為什麼不能稍微忍耐一下？』他說：『因為這阻礙我修行。趴在床上，對任何事物都沒有益處。死了難道不比活著更好嗎？』元豐三年（1080年）十一月，說完偈語圓寂。火化后得到五色舍利，骨頭和石頭像鎖鏈一樣勾連在一起，建塔于寺廟東邊。 應干（人名）。萍鄉彭氏之子，遊歷各地，晚年到達泐潭，參拜常總（泐潭常總禪師）。很久沒有得到印可。常總用鳥窠吹布毛的因緣開示他，應干始終不理解。一天，忽然領悟了禪宗的旨意，於是作頌說：『潦倒忘機是鳥窠，西湖湖上控煙羅。布毛取出無多子，鐵眼銅睛不柰何。』常總認可了他。從此被推舉為上首。元豐三年（1080年），常總住持東林寺，於是讓應干繼承法席。 開先廣鑒行瑛（人名）。桂州毛氏之子，最初拜訪慶閑（慶閑禪師），稍微領悟了玄妙的旨意。後來參拜常總，頓時消除了疑惑。出世住持開先寺，將近二十年。起初苦於痰病，多次請求離去都沒有被允許。臥病在僧房三年，一旦痊癒，就將寺廟重新修繕，歷時九年完成。 蘇轍（人名），字子由，號穎濵。與他的哥哥蘇軾齊名。曾經用偈語獻給了元曰：『粗沙供佛佛欣受，怪石供僧僧不嫌。空手遠來還要否，更無一物可增添。』元曰：『空手持來放下難，三賢十聖聚頭看。此般供養能歆享，木馬泥牛亦喜歡。』元豐三年（1080年），蘇轍被貶到高安，遇到黃檗全（黃檗全禪師）。黃檗全仔細地看著他說：『您安靜而有智慧，如果留心禪宗，何愁不能成就此道？』蘇轍因此參拜黃檗全，沒有領悟。恰好省聰來到壽聖寺居住，蘇轍用這件事去請教他。省聰沒有回答。蘇轍又追問他。省聰說：『圓照（圓照禪師）不曾用言語向人講道，我現在也沒有什麼可以告訴你的。』蘇轍於是領會了言語之外的旨意。後來參拜洪州順（洪州順禪師），洪州順用搐鼻的因緣開示他，蘇轍當即大悟，呈上偈語說：『中年聞道覺前』
【English Translation】 English version The blood flowed incessantly. The disciples wept and said, 'Master, why can't you endure it a little longer?' He said, 'Because it hinders my practice. Lying on the bed is of no benefit to anything. Isn't it better to die than to live?' In the eleventh month of the third year of Yuanfeng (1080), he passed away after reciting a verse. After cremation, five-colored sariras were obtained, and the bones and stones were linked together like chains, and a pagoda was built to the east of the temple. Ying Gan (person's name), the son of Peng of Pingxiang, traveled everywhere, and in his later years arrived at Letan, where he visited Changzong (Chan Master Changzong of Letan). He had not been approved for a long time. Changzong used the cause and condition of the bird's nest blowing cloth hair to enlighten him, but Ying Gan never understood. One day, he suddenly realized the meaning of Zen, so he composed a verse saying: 'Sloppy and forgetful is the bird's nest, the West Lake controls the smoke and mist. There are not many cloth hairs taken out, and iron eyes and copper eyes can't help it.' Changzong approved of him. From then on, he was recommended as the chief. In the third year of Yuanfeng (1080), Changzong presided over Donglin Temple, so he let Ying Gan inherit the Dharma seat. Kaixian Guangjian Xingying (person's name), the son of Mao of Guizhou, first visited Qingxian (Chan Master Qingxian), and slightly realized the profound meaning. Later, he visited Changzong and immediately eliminated his doubts. He was born to preside over Kaixian Temple for nearly twenty years. At first, he suffered from phlegm disease and repeatedly asked to leave but was not allowed. He was bedridden in the monk's room for three years. Once he recovered, he renovated the temple, which took nine years to complete. Su Zhe (person's name), courtesy name Ziyou, hao Yingbin. He was as famous as his elder brother Su Shi. He once offered a verse to Yuan, saying: 'Rough sand is offered to the Buddha, and the Buddha is happy to receive it. Strange stones are offered to the monks, and the monks do not dislike it. Is it still necessary to come empty-handed from afar? There is nothing more to add.' Yuan said: 'It is difficult to put down what you bring empty-handed. The three sages and ten saints gather to watch. This kind of offering can be enjoyed, and wooden horses and clay cows also like it.' In the third year of Yuanfeng (1080), Su Zhe was demoted to Gaoan and met Huangbo Quan (Chan Master Huangbo Quan). Huangbo Quan looked at him carefully and said, 'You are quiet and wise. If you pay attention to Zen, why worry about not achieving this path?' Su Zhe therefore visited Huangbo Quan, but did not understand. Coincidentally, Sheng Cong came to live in Shousheng Temple, and Su Zhe asked him about this matter. Sheng Cong did not answer. Su Zhe asked him again. Sheng Cong said, 'Yuanzhao (Chan Master Yuanzhao) never used words to preach to people, and I have nothing to tell you now.' Su Zhe then understood the meaning beyond words. Later, he visited Hongzhou Shun (Chan Master Hongzhou Shun), and Hongzhou Shun enlightened him with the cause and condition of twitching his nose. Su Zhe immediately had a great enlightenment and presented a verse saying: 'In middle age, I heard the Tao and realized the past'
非。邂逅相逢老順師。搐鼻徑參真面目。掉頭不受別鉗錘。枯藤破衲公何事。白酒青鹽我是誰。慚愧東軒殘月上。一杯甘露滑如飴。
(辛酉)慶閑禪師入寂(黃龍南法嗣臨濟第九世)
慶閑。居隆慶西堂。元豐四年三月七日。告眾將入滅。說偈曰。露質浮世。奄忽入滅。五十三歲。六七八月。南嶽天臺。松風澗雪。珍重知音。紅爐優缽。說偈畢。乃入浴。浴出裸坐。方以巾搭膝而化。神色不變。爲著衣。手足和柔。發剃復出。畫工就寫其真。首忽自舉。次日仍平視。大守來觀。愿留全身。僧利儼曰。遺言令化阇維。薪盡火滅。跏趺不散。以油沃薪。益之乃化。是日云起風作。飛瓦折木。煙氣所至。東西南北四十里。凡草木沙礫之間。皆得舍利。如金色。計其所獲幾數斛。蘇轍欲為作記。而疑其事。方臥痁。夢有訶者曰。閑師事。何疑哉。疑即病矣。轍夢中作銘。有云。稽首三界尊。閑師不止此。憫世狹劣故。聊示其小者○紹銑。泉州人。得法智賢。住興化。銑有度量。牧千眾。如數一二三四。長沙初未知飯僧供佛之利。銑作大會。謂之結緣齋。其後效而作者。月月有之。荊湖之民。莫不向慕。波及蠻俗。丞相章惇。奉使荊湖。開梅山。與銑偕往。蠻父老。聞銑名。人人合爪。聽其約束。梅山平。銑有力
【現代漢語翻譯】 現代漢語譯本： 不是的。偶然相遇就像老練的順師（指經驗豐富的禪師）。用鼻子一嗅就直接參透了真正的面目。堅決掉頭不接受其他的鉗錘（比喻外來的干擾）。枯藤破舊的僧衣，與你有什麼關係呢？白酒粗鹽，你又是誰呢？慚愧啊，東軒的殘月升起，一杯甘露像蜜一樣甘甜。
（辛酉年(1021)）慶閑禪師圓寂（黃龍南的法嗣，臨濟宗第九世）
慶閑禪師，住在隆慶西堂。元豐四年（1081）三月七日，告訴眾人自己將要入滅，說了偈語：『身體顯露在世間，轉眼間就要入滅。五十三歲，六七八月（可能指農曆月份）。南嶽天臺山，松風澗水白雪。珍重各位知音，紅爐中的優缽羅花（比喻稀有之物）。』說完偈語后，就去沐浴。沐浴完畢后，裸身端坐，剛用毛巾搭在膝蓋上就圓寂了，神色沒有改變。為他穿上衣服，手足依然柔軟。頭髮剃掉后又長了出來。畫工來為他畫像，頭忽然自己抬了起來，第二天又恢復了平視。太守前來觀看，希望保留他的全身。僧人利儼說：『遺言是讓火化。柴燒盡火熄滅，跏趺坐姿沒有散開。』用油澆在柴上，火勢更旺才火化。當天云起風生，瓦片飛落樹木折斷。煙氣所到之處，東西南北四十里，凡是草木沙礫之間，都得到了舍利（佛教聖物），像金子的顏色。計算所得，有幾斛之多。蘇轍想要為他作傳記，但懷疑這件事的真實性，正臥病在床，夢見有人呵斥他說：『慶閑禪師的事，有什麼可懷疑的呢？懷疑就會生病！』蘇轍在夢中作了銘文，其中有：『稽首三界尊，慶閑禪師不止於此。憐憫世人狹隘淺薄，姑且顯示他小的一部分。』紹銑，泉州人，得法于智賢禪師，住在興化。紹銑有度量，管理眾多僧人，就像數一二三四一樣清楚。長沙最初不知道供養僧人佛寺的好處，紹銑舉辦大型法會，稱之為結緣齋。此後效仿的人，每月都有。荊湖一帶的百姓，沒有不向往他的。影響甚至波及到少數民族地區。丞相章惇，奉命出使荊湖，開闢梅山，與紹銑一同前往。少數民族的父老，聽到紹銑的名字，人人都合掌，聽從他的約束。梅山得以平定，紹銑功不可沒。
【English Translation】 English version: No. Encountering is like meeting an experienced Shun Master (referring to a seasoned Zen master). Sniffing with the nose, one directly penetrates the true face. Resolutely turning the head, one does not accept other pincers and hammers (metaphor for external interference). What business do you have with withered vines and tattered robes? White wine and coarse salt, who are you? Ashamed, the waning moon rises in the eastern pavilion, a cup of nectar is as sweet as honey.
(XinYou year (1021)) Chan Master Qingxian passed away (Huanglong Nan's Dharma heir, the ninth generation of the Linji school)
Chan Master Qingxian resided in the West Hall of Longqing. On the seventh day of the third month of the fourth year of Yuanfeng (1081), he told the assembly that he was about to enter Nirvana, and said a verse: 'The body is revealed in the world, and in the blink of an eye, it will enter Nirvana. Fifty-three years old, the sixth and seventh months (possibly referring to lunar months). Mount NanYue and Mount Tiantai, the wind in the pines and the snow in the streams. Cherish all of you who understand, the Udumbara flower (metaphor for rare things) in the red furnace.' After saying the verse, he went to bathe. After bathing, he sat naked in meditation, and just as he draped a towel over his knees, he passed away, his expression unchanged. After dressing him, his hands and feet were still soft. After his hair was shaved, it grew back. A painter came to paint his portrait, and his head suddenly lifted up on its own, and the next day it returned to its normal gaze. The governor came to view him, hoping to preserve his whole body. The monk Liyan said: 'His last words were to cremate him. The firewood burns out and the fire goes out, and the lotus posture does not disperse.' Oil was poured on the firewood, and the fire burned even more vigorously before cremation. On that day, clouds rose and wind blew, tiles fell and trees broke. Wherever the smoke reached, forty miles in all directions, east, west, north, and south, all the grass, trees, sand, and gravel contained sarira (Buddhist relics), like the color of gold. It was estimated that there were several bushels of them. Su Zhe wanted to write a biography for him, but doubted the truth of the matter, and was lying sick in bed, when he dreamed of someone scolding him: 'What is there to doubt about Chan Master Qingxian's affairs? Doubt will cause illness!' Su Zhe wrote an inscription in his dream, which included: 'I bow to the honored one of the three realms, Chan Master Qingxian is not limited to this. Pitying the narrow-mindedness of the world, he shows only a small part of himself.' Shao Xian, a native of Quanzhou, received the Dharma from Chan Master Zhixian and resided in Xinghua. Shao Xian had measure and managed many monks, as clearly as counting one, two, three, four. Changsha initially did not know the benefits of supporting monks and Buddhist temples, so Shao Xian held a large Dharma assembly, called the 'Knotting Affinity Feast'. Those who imitated him afterwards did so every month. The people of Jinghu all admired him. The influence even spread to ethnic minority areas. Prime Minister Zhang Dun was sent to Jinghu to open up Mount Mei, and went with Shao Xian. The elders of the ethnic minorities, hearing Shao Xian's name, all put their palms together and listened to his instructions. Mount Mei was pacified, and Shao Xian made great contributions.
焉。湘南八州。歲度僧數百。當慧南盛化時。荊湖衲子。奔趨江南。恒百里無托宿。且多為盜劫。銑半五十為館。請僧主之。以接納俾得宿食而去。晚得痹疾。左手不仁。然猶領住持事。日同僧眾會粥食。銑以精進為佛事。公卿禮敬。以為古佛。元豐四年九月日遷寂。阇維收舍利。兩目睛不壞。腸二亦不壞。益以油火焚之。如鐵帶曲折。色鮮明。因並塔焉○義青。自白雲海會。移住投子山。學徒益進。潛通暗證者甚眾。果符異苗翻茂之讖。初開山大同師。有記曰。吾塔若紅。是吾再來。邦人偶修其塔。作瑪瑙色。未幾而青領院事○慕喆。臨川聞氏子。可真遊方時。喆能識之。真好暴所。長以蓋人。號真點胸。喆與之周旋二十年。無失禮。真謂人曰。三十年後。喆其大作佛事。真歿。塔于西山。心喪三年。乃去游湘中。一缽云行鳥飛。去留為叢林重輕。謝景溫。守潭州。迎住嶽麓。俄遷大溈。眾二千指。無所約束。人人自律。惟粥罷受門弟子問道。謂之入室。諸方才月一再。而喆講之無虛日。放參罷。喆自役作。使令者在側。如路人。晨香夕燈。十有四年。夜禮拜。持茅視殿廡燈火。倦則以帔蒙首。假寐三聖堂○學士徐禧。布衣時。倚遇特先識之。遇將化前一日。作偈別禧曰。今年七十七。出行須擇日。昨夜問龜哥。報
道明朝吉。禧大驚。呼惟清俱往。遇方坐寢室。以院務付監寺曰。吾住此山三十年。以護惜常住故。每自蒞之。今行矣。汝輩著精彩。言畢舉杖子曰。且道這個。分付阿誰。禧與清皆屏息。遂擲于地。投床枕臂而化。
(壬戌)宗本禪師住穹窿福臻
宗本。主瑞光。杭守懇請住凈慈。一住九載。元豐五年。待制曾孝序載歸。以慰蘇人之思。住穹窿山。其住凈慈時。民張氏有女子死。母夢罪報為蛇。覺得蛇棺下持詣。本為說法。令置故處。俄黑蟬翔棺上。而蛇亡。母祝曰。果我女入我籠。更持汝詣凈慈。果入。本復為說法。夢女曰二報幸解脫矣○普孜。建陽謝氏子。幼習儒業。舉進士有聲。后看佛經。至識自心源。夙根啓發。遂出家得度。具戒遊方。參浮山法遠。入室扣請。心融神會。舒人請居甘露太平二剎。道譽大播。孜後退居凈因。元豐五年。都人請居東京華嚴寺○懷志。金華吳氏子。出家預講肆。十二年。嘗欲會通諸宗異義。為書傳世。以正一代時教之本意。有禪者曰。杜順乃賢首宗祖師也。而談法身則曰。懷州牛吃禾。益州馬腹脹。此偈合歸天臺何義耶。志不能對。即行至洞山。參克文。問古人一喝。不作一喝用。意旨如何。文叱之。志趨出。文笑呵曰。浙子齋后遊山好。志領悟。久之辭去。文曰
【現代漢語翻譯】 現代漢語譯本：道明早晨去拜訪吉禧，吉禧非常驚訝，叫上惟清一同前往。見到方丈正在寢室裡，方丈將寺院事務託付給監寺說：『我住在這座山三十年，因為要保護寺院的常住財產，所以每件事都親自處理。現在我要走了，你們要好好努力。』說完，舉起拄杖說：『那麼，這個（拄杖）要交給誰呢？』吉禧和惟清都屏住呼吸。方丈於是將拄杖扔在地上，倒在床上枕著手臂圓寂了。
（壬戌年(1082年)）宗本禪師住持穹窿山福臻寺
宗本禪師，先前住持瑞光寺，杭州太守懇請他住持凈慈寺，一住就是九年。元豐五年(1082年)，待制曾孝序護送他返回，以慰藉蘇州百姓的思念之情。之後住持穹窿山。他住持凈慈寺時，百姓張氏有個女兒死了，母親夢見女兒因為罪孽深重轉世為蛇。醒來后，發現棺材下有條蛇，於是將蛇帶到寺里。宗本禪師為蛇說法，讓她回到原來的地方。不久，一隻黑蟬飛到棺材上，蛇就死了。母親祝禱說：『如果真是我的女兒進入了我的籠子，我再帶你到凈慈寺。』蛇果然進入籠子。宗本禪師再次為蛇說法，夢中女兒說：『兩次的罪報都幸得解脫了。』普孜禪師，是建陽謝氏的兒子，從小學習儒家經典，考中進士，頗有名聲。後來閱讀佛經，領悟到『識自心源』的道理，宿世的善根被啓發，於是出家得度，受具足戒后四處遊歷，參訪浮山法遠禪師，入室請教，心領神會。舒州人請他住持甘露寺和太平寺，道譽廣泛傳播。普孜禪師後來退居凈因寺。元豐五年(1082年)，京城的人請他住持東京華嚴寺。懷志禪師，是金華吳氏的兒子，出家后參與講經說法十二年。曾經想要融會貫通各宗派的差異，寫完成的書流傳於世，以匡正一代時教的根本宗旨。有位禪者問他：『杜順是賢首宗的祖師，但談到法身時卻說：懷州的牛吃稻，益州的馬腹脹。這句偈語按照天臺宗應該如何解釋呢？』懷志禪師無法回答，於是前往洞山，參訪克文禪師，問道：『古人的一喝，不當作一喝用，意旨是什麼？』克文禪師呵斥他。懷志禪師快步走出。克文禪師笑著說：『這位浙江來的僧人，齋飯後喜歡遊山啊。』懷志禪師領悟了。過了很久，懷志禪師告辭離去。克文禪師說：
【English Translation】 English version: Daoming visited Ji Xi in the morning. Ji Xi was very surprised and called Wei Qing to go with him. They found the abbot in his room. The abbot entrusted the affairs of the monastery to the supervisor, saying, 'I have lived on this mountain for thirty years, and I have personally taken care of everything to protect the permanent property of the monastery. Now I am leaving, you must work hard.' After speaking, he raised his staff and said, 'Then, who should this (staff) be given to?' Ji Xi and Wei Qing held their breath. The abbot then threw the staff on the ground, lay down on the bed, pillowed his arm, and passed away.
(Renxu year (1082 AD)) Zen Master Zongben resided at Fu Zhen Temple on Mount Qionglong.
Zen Master Zongben previously resided at Ruiguang Temple. The prefect of Hangzhou earnestly requested him to reside at Jingci Temple, where he stayed for nine years. In the fifth year of Yuanfeng (1082 AD), Daizhi Zeng Xiaoxu escorted him back to comfort the people of Suzhou who missed him. Later, he resided on Mount Qionglong. When he resided at Jingci Temple, a commoner named Zhang had a daughter who died. The mother dreamed that her daughter was reborn as a snake due to her sins. Upon waking up, she found a snake under the coffin, so she brought the snake to the temple. Zen Master Zongben preached to the snake and told her to return to her original place. Soon, a black cicada flew onto the coffin, and the snake died. The mother prayed, 'If it is truly my daughter who has entered my cage, I will bring you to Jingci Temple again.' The snake indeed entered the cage. Zen Master Zongben preached to the snake again, and in a dream, the daughter said, 'The two retributions have been fortunately relieved.' Zen Master Puzi was the son of the Xie family of Jianyang. He studied Confucian classics from a young age and passed the imperial examination with a good reputation. Later, he read Buddhist scriptures and realized the principle of 'recognizing the source of one's own mind.' His past good roots were awakened, so he left home and was ordained, received the full precepts, and traveled everywhere, visiting Zen Master Fushan Fayuan, entering the room to ask for instruction, and his mind and spirit merged. The people of Shu invited him to reside at Ganlu Temple and Taiping Temple, and his reputation spread widely. Zen Master Puzi later retired to Jingyin Temple. In the fifth year of Yuanfeng (1082 AD), the people of the capital invited him to reside at Huayan Temple in Tokyo. Zen Master Huaizhi was the son of the Wu family of Jinhua. After leaving home, he participated in lecturing and preaching for twelve years. He once wanted to integrate the differences between various schools and write a book to pass on to the world, in order to correct the fundamental purpose of the teachings of the time. A Zen practitioner asked him, 'Dushun was the patriarch of the Xianshou School, but when he talked about the Dharmakaya, he said: The cows of Huaizhou eat rice, and the horses of Yizhou have bloated bellies. How should this verse be explained according to the Tiantai School?' Zen Master Huaizhi could not answer, so he went to Dongshan to visit Zen Master Kewen and asked, 'The ancient man's shout is not used as a shout, what is the meaning?' Zen Master Kewen scolded him. Zen Master Huaizhi walked out quickly. Zen Master Kewen smiled and said, 'This monk from Zhejiang likes to visit the mountains after a vegetarian meal.' Zen Master Huaizhi understood. After a long time, Zen Master Huaizhi bid farewell and left. Zen Master Kewen said:
。子禪雖逸格。惜緣不勝耳。志識其意。拜賜而行。庵于衡岳。二十餘年。士大夫。造其居。不甚顧答。人問故曰。彼富貴人。辯博多聞。我粥飯僧。口吻遲鈍。無可說。自然憨癡去。偈曰。萬機俱罷付癡憨。軌跡時容野鹿參。不脫麻衣拳作枕。幾生夢在綠羅庵。問師住山。有何旨趣。志曰。山中住。獨掩柴門無別趣。三塊柴頭品字煨。不用援毫文彩露○道楷。沂州崔氏子。自少辟榖學道。后游京師。得度具戒。謁義青于海會。問佛祖言句。如家常茶飯。離此之外。別有為人言句也無。青曰。汝道寰中天子敕。還假禹湯堯舜也無。楷擬酬語。青以拂子摵之曰。汝發意來。早有二十棒也。於是楷遂悟旨。再拜即出。青呼曰且來。楷亦不顧。青曰。汝到不疑之地耶。楷以手掩耳。后掌眾食。青問。廚務勾當良苦。曰不敢曰汝炊飯耶。煮粥耶。曰人工淗米著火。行者煮粥炊飯。曰汝作什麼。曰和尚慈悲。放他閑去。又從青遊園。青與拄杖曰。理合與么。曰與和尚提鞋挈杖。不為分外。曰有同行在。曰那一人不受教。青遂休去。至晚青曰。早來說話未盡。曰更請舉看。曰卯生日。戌生月。楷即點燈來。青曰。上來下去。總不空然。曰在左右理合如此。曰奴兒婢子。誰家屋裡無。曰和尚尊年。缺他不可。曰與么慇勤。曰報恩有分
【現代漢語翻譯】 子禪雖然灑脫不拘一格，可惜塵緣未了。志識其意，拜謝后離去，在衡山隱居二十多年。士大夫們拜訪他的住所，他也不怎麼理睬。有人問他原因，他說：『那些富貴人，能言善辯，見多識廣。我只是個吃粥吃飯的和尚，口齒遲鈍，沒什麼可說的。』自然就顯得憨厚愚癡了。有偈語說：『萬事都放下，變得癡癡傻傻，行蹤有時容許野鹿來相伴。不脫粗布衣裳，用拳頭當枕頭，幾輩子都在綠羅庵中做夢。』有人問：『師父您住在山裡，有什麼旨趣？』志回答說：『住在山中，獨自關著柴門，沒有什麼特別的旨趣。三塊柴頭，品字形地煨著火，不用舞文弄墨。』 道楷，沂州崔氏之子，從小就斷食修道。後來到京城，剃度受具足戒。拜見義青于海會寺，問道：『佛祖的言語，就像家常便飯一樣。除此之外，還有其他的為人處世的言語嗎？』義青說：『你說普天之下天子的命令，難道還要藉助禹、湯、堯、舜嗎？』道楷正要回答，義青用拂塵打了他一下，說：『你剛發心來，就該打二十棒！』於是道楷就領悟了旨意，再次拜謝后離開。義青喊道：『且慢！』道楷也不回頭。義青說：『你到了不懷疑的地方了嗎？』道楷用手摀住耳朵。後來掌管大眾的飲食。義青問：『廚房事務很辛苦吧？』道楷說：『不敢說辛苦。』義青問：『是你燒飯呢，還是煮粥呢？』道楷說：『是人工淘米，點火，行者煮粥燒飯。』義青問：『你做什麼？』道楷說：『和尚慈悲，放他們清閑。』又一次，跟隨義青遊園，義青把拄杖給他，說：『理應如此。』道楷說：『為和尚您提鞋拿枴杖，不算分外之事。』義青說：『有同行的人在。』道楷說：『哪一個人不受教？』義青於是作罷。到了晚上，義青說：『早上說的話還沒說完。』道楷說：『請您再說來聽聽。』義青說：『卯日生，戌日生月。』道楷立刻點燈來。義青說：『上來下去，總不會白費。』道楷說：『在您左右，理應如此。』義青說：『奴才婢女，誰家沒有？』道楷說：『和尚您老人家，缺了他們可不行。』義青說：『這麼慇勤。』道楷說：『報恩是我的本分。』
【English Translation】 Although Zen Master Zi's style was unrestrained, it's a pity his worldly ties were not severed. Zhi understood his meaning, bowed in gratitude, and departed, dwelling in Mount Heng for over twenty years. When scholar-officials visited his residence, he rarely acknowledged them. When people asked why, he said, 'Those wealthy and noble people are eloquent and knowledgeable. I am just a rice-and-gruel monk, slow of speech, with nothing to say.' Naturally, he appeared simple and foolish. A verse says: 'All affairs ceased, I become foolish and simple, my tracks sometimes allow wild deer to join. Not taking off my hemp clothes, using my fist as a pillow, for several lifetimes dreaming in the Green Gauze Hermitage.' Someone asked, 'Master, what is the purpose of living in the mountains?' Zhi replied, 'Living in the mountains, I close the wooden door alone, with no other purpose. Three pieces of firewood, arranged in the shape of the character 品 (pǐn), smolder with fire, without the need to display literary talent.' Dao Kai, son of the Cui family of Yizhou, abstained from grains and studied the Dao from a young age. Later, he went to the capital, was tonsured, and received the full precepts. He visited Yi Qing at Haihui Temple and asked, 'The words of the Buddhas and Patriarchs are like everyday tea and rice. Apart from this, are there other words for dealing with people?' Yi Qing said, 'Do you say that the emperor's edict throughout the realm still needs the help of Yu, Tang, Yao, and Shun?' As Dao Kai was about to reply, Yi Qing struck him with a whisk and said, 'You should have received twenty blows the moment you had the intention to come!' Thereupon, Dao Kai understood the meaning and bowed again before leaving. Yi Qing called out, 'Wait!' Dao Kai did not turn back. Yi Qing said, 'Have you reached the land of no doubt?' Dao Kai covered his ears with his hands. Later, he was in charge of the community's food. Yi Qing asked, 'The kitchen duties are very hard, aren't they?' Dao Kai said, 'I dare not say so.' Yi Qing asked, 'Do you cook the rice or boil the porridge?' Dao Kai said, 'It is the hired workers who wash the rice and light the fire, and the practitioners who boil the porridge and cook the rice.' Yi Qing asked, 'What do you do?' Dao Kai said, 'The abbot is compassionate and lets them rest.' Another time, he followed Yi Qing on a walk in the garden. Yi Qing gave him a staff and said, 'It should be like this.' Dao Kai said, 'To carry your shoes and staff is not beyond my duty.' Yi Qing said, 'There are others walking with us.' Dao Kai said, 'Who among them does not accept instruction?' Yi Qing then stopped. In the evening, Yi Qing said, 'What I said this morning is not yet finished.' Dao Kai said, 'Please say it again.' Yi Qing said, 'Born on the Mao day, born in the Xu month.' Dao Kai immediately lit a lamp. Yi Qing said, 'Going up and down, it is never in vain.' Dao Kai said, 'Being by your side, it should be so.' Yi Qing said, 'Who doesn't have servants and maids in their house?' Dao Kai said, 'We cannot do without them, venerable abbot.' Yi Qing said, 'So diligent.' Dao Kai said, 'It is my duty to repay your kindness.'
。元豐五年。出世沂州仙洞。遷招提龍門郢州大陽隨州大洪。
(癸亥)投子義青禪師入寂(大陽玄法嗣曹洞第七世)
義青。住投子。元豐六年四月。示微疾。乃以書辭郡守諸官。及在家諸檀越。五月日。升堂別眾罷。寫偈曰。兩處住持。無可助道。珍重諸人。不須尋討。遂投筆而化。阇維收舍利靈骨。塔三峰庵○初從悅。首眾道吾。領數納。謁守智。智與語。未數句。盡知所蘊。乃笑曰。觀首座氣質不凡。柰何出言吐氣。如醉人耶。悅面熱汗下曰。愿和尚慈悲。智復與語錐劄之。悅茫然。遂求入室。智曰。老僧無福。道不取信於人。脫受首座禮拜。異日定取謗于某。乃問悅曰。曾見法昌遇和尚否。曰曾看他語錄。自了可也。不願見之。曰曾見洞山文和尚否。曰關西子。沒頭腦。拖一條布裙。作尿臭氣。有甚長處。曰你但向尿臭氣處參取。悅乃謁克文。深領奧旨。
佛祖綱目卷第三十六 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十七之上(露字號)
甲子(宋神宗元豐七年起)丙寅(哲宗元祐元年)甲戌(改紹聖)戊寅(改元符)辛巳(徽宗建中靖國元年)壬午(改崇寧)丁亥(改大觀)辛卯(改政和)癸巳(徽宗政和三年止)
(甲子)宗
【現代漢語翻譯】 現代漢語譯本 元豐五年（1082年），在沂州仙洞出世，后遷至招提、龍門、郢州大陽、隨州大洪。
（癸亥）投子義青禪師圓寂（大陽玄法嗣，曹洞宗第七世）。
義青，住持投子寺。元豐六年（1083年）四月，略感不適，於是寫信辭別郡守等官員以及在家的各位檀越。五月某日，升座向大眾告別完畢，寫下偈語說：『兩處住持，無可助道。珍重諸人，不須尋討。』隨即擲筆圓寂。荼毗后，收取捨利靈骨，建塔於三峰庵。當初跟隨悅禪師，作為首座帶領僧眾。拜謁守智禪師，守智禪師與他交談，沒說幾句，就完全瞭解了他的底蘊，於是笑著說：『看首座的氣質不凡，奈何說出的話，像醉酒之人呢？』悅禪師面紅耳赤，汗流浹背，說：『愿和尚慈悲。』守智禪師又與他交談，用錐子般的話語刺探他，悅禪師茫然不知所措，於是請求入室請教。守智禪師說：『老僧沒有福氣，道不被人信任，如果接受首座的禮拜，將來必定會受到誹謗。』於是問悅禪師：『曾見過法昌遇和尚嗎？』回答說：『曾看過他的語錄，自己領悟就可以了，不願意見他。』又問：『曾見過洞山文和尚嗎？』回答說：『關西人，沒頭腦，拖著一條布裙，散發著尿騷味，有什麼長處？』說：『你就在尿騷味處參悟吧。』悅禪師於是拜謁克文禪師，深刻領悟了其中的奧妙。
佛祖綱目卷第三十六 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十七之上(露字號)
甲子（宋神宗元豐七年（1084年）起）丙寅（哲宗元祐元年（1086年））甲戌（改紹聖（1094年））戊寅（改元符（1098年））辛巳（徽宗建中靖國元年（1101年））壬午（改崇寧（1102年））丁亥（改大觀（1107年））辛卯（改政和（1111年））癸巳（徽宗政和三年（1113年）止）
（甲子）宗
【English Translation】 English version In the fifth year of Yuanfeng (1082), he emerged into the world at the Immortal Cave of Yizhou. Later, he moved to Zhaoti, Longmen, Dayang in Yingzhou, and Dahong in Suizhou.
(Guihai) Chan Master Yiqing of Touzi passed away (Successor of Xuan of Dayang, 7th generation of the Caodong school).
Yiqing resided at Touzi Temple. In the fourth month of the sixth year of Yuanfeng (1083), he felt slightly ill. Thereupon, he wrote letters to bid farewell to the prefectural governor and other officials, as well as the lay patrons at home. On a certain day in May, he ascended the platform to bid farewell to the assembly and wrote a verse saying: 'Residing in two places, there is nothing to assist the Way. Cherish everyone, there is no need to seek.' Then he threw down his pen and passed away. After cremation, his relics and spiritual bones were collected, and a pagoda was built at the Three Peaks Hermitage. Initially, he followed Chan Master Yue, serving as the head seat leading the monastic community. He paid respects to Chan Master Shouzhi, who, after speaking with him, understood his inner qualities within a few sentences. Shouzhi then smiled and said, 'Observing the head seat's extraordinary temperament, why do his words and expressions resemble those of a drunkard?' Chan Master Yue blushed and sweated, saying, 'May the Abbot be compassionate.' Chan Master Shouzhi spoke with him again, probing him with sharp words. Chan Master Yue was at a loss, so he requested to enter the abbot's room for instruction. Chan Master Shouzhi said, 'This old monk has no merit, and the Way is not trusted by people. If I were to accept the head seat's prostrations, I would surely be slandered in the future.' Then he asked Chan Master Yue, 'Have you ever seen Abbot Fachang Yu?' He replied, 'I have read his recorded sayings. Understanding it myself is sufficient; I do not wish to see him.' He asked again, 'Have you ever seen Chan Master Dongshan Wen?' He replied, 'A person from Guanxi, without a head, dragging a cloth skirt, emitting the stench of urine, what merit is there?' Shouzhi said, 'You should investigate at the place of the urine stench.' Chan Master Yue then paid respects to Chan Master Kewen, deeply understanding the profound meaning.
Compendium of the Buddha Ancestors, Volume 36 卍 New Supplement to the Buddhist Canon, Volume 85, No. 1594, Compendium of the Buddha Ancestors
Compendium of the Buddha Ancestors, Volume 37, Part 1 (Revealed Character)
Jiazi (Starting from the 7th year of Yuanfeng of Emperor Shenzong of Song (1084)) Bingyin (1st year of Yuanyou of Emperor Zhezong (1086)) Jiaxu (Changed to Shaosheng (1094)) Wuyin (Changed to Yuanfu (1098)) Xinshi (1st year of Jianzhong Jingguo of Emperor Huizong (1101)) Renwu (Changed to Chongning (1102)) Dinghai (Changed to Daguan (1107)) Xinmao (Changed to Zhenghe (1111)) Guisi (Ending in the 3rd year of Zhenghe of Emperor Huizong (1113))
(Jiazi) Zong
本禪師住慧林
元豐七年。宋神宗。詔宗本。住慧林禪院。召對賜坐。喻以方興禪宗宜善開導之旨。既退。上謂左右曰。真福慧僧也○汴京法雲寺新成。詔法秀開山。賜號圓通。時李伯時麟工畫馬。秀呵曰。汝士太夫以畫名。矧又畫馬。期人夸以為妙妙。入馬腹中。亦足懼。麟自是絕筆。秀勸畫觀音像。以贖其過。黃庭堅。作艷語。人爭傳之。秀亦呵曰。翰墨之妙。甘施於此乎。堅笑曰。又當置我于馬腹中耶。秀曰。汝以艷語。動天下人。淫心不止。馬腹恐生泥犁耳。堅遂拜領○元祐。上饒王氏子。依慧南悟旨。南歿。游湘。廬馬祖故基。衲子追隨。潭守謝景溫。欲禪道林律居。延祐為第一世。道林像設之多。冠湘西。祐夷廓之。為虛堂禪室。以會四方學者。役夫不敢壞像設。祐自鋤棄諸江曰。昔本不成。今安得壞。吾法尚無凡情。存聖解乎○法安。臨川許氏子。受義懷旨訣。歸臨川。住黃山如意院。敗屋破垣。無以蔽風雨。十年大廈如化成。棄去住武寧延恩寺。草屋數楹。敗床不簀。安殊樂之。令尹紏豪右謀為一新。安笑曰。檀法本以度人。今非其發心而強之。是名作業。不名佛事也。安與法秀昆弟。秀嘗以書招安。安讀之笑曰。吾始以秀有精彩。今而後知其癡也。夫出家兒。冢間樹下。辦那事。如救頭然。
【現代漢語翻譯】 現代漢語譯本 本禪師住在慧林。
元豐七年（1084年），宋神宗下詔讓宗本住持慧林禪院，並召見賜座，用正興禪宗應該好好開導的旨意來開導他。退下後，皇上對身邊的人說：『真是個有福慧的和尚啊。』汴京（今河南開封）法雲寺新建成，下詔讓法秀開山，賜號圓通。當時李伯時（李公麟）擅長畫馬，法秀呵斥他說：『你作為士大夫，以畫出名，何況又畫馬，期望別人誇獎你畫得巧妙。死後進入馬腹中，也足夠令人害怕的。』李公麟從此絕筆不畫馬。法秀勸他畫觀音像，用來贖罪。黃庭堅寫艷詞，人們爭相傳抄，法秀也呵斥他說：『翰墨的精妙，怎麼能用在這種地方呢？』黃庭堅笑著說：『又要把我安置在馬腹中嗎？』法秀說：『你用艷詞，挑動天下人的淫心，如果淫心不止，恐怕死後會在馬腹中轉生到泥犁（地獄）中。』黃庭堅於是拜服領受教誨。
元祐年間，上饒王氏的兒子，依止慧南禪師領悟了禪宗的宗旨。慧南禪師圓寂后，他遊歷到湘地，來到馬祖道一的故居。衲子（僧人）們追隨他。潭州太守謝景溫，想把禪道林改為律宗寺院，延請王祐為第一世住持。道林的佛像和陳設非常多，冠絕湘西。王祐將它們剷平，改為虛堂禪室，用來會聚四方學者。工人們不敢毀壞佛像和陳設，王祐親自用鋤頭將它們丟棄到江中，說：『過去本來就沒有成就，現在又怎麼能毀壞呢？我的佛法尚且沒有凡夫的情感，難道還存有聖人的見解嗎？』
法安，臨川許氏的兒子，接受了義懷禪師的宗旨和訣竅，回到臨川，住持黃山如意院。當時寺院破敗不堪，沒有辦法遮蔽風雨。十年後，大殿像化現出來一樣。法安捨棄如意院，去住武寧延恩寺，住在幾間茅草屋裡，睡在破床上，沒有床墊，法安卻非常快樂。縣令糾集當地的富豪，謀劃要將延恩寺全部翻新。法安笑著說：『施捨佛法本來是爲了度人，現在不是他們真心發願而強迫他們，這叫做作業，不叫做佛事。』法安和法秀是兄弟。法秀曾經寫信邀請法安，法安讀了信后笑著說：『我當初認為法秀有精彩之處，現在才知道他很癡迷。出家人，在墳墓間、樹下，應該像救頭一樣，專心辦那件事（指修行）。』
【English Translation】 English version This Zen master resides at Huilin.
In the seventh year of Yuanfeng (1084 AD) during the reign of Emperor Shenzong of the Song Dynasty, an imperial decree was issued for Zongben to reside at the Huilin Zen Monastery. He was summoned for an audience and granted a seat, with the Emperor explaining the importance of guiding the flourishing Zen sect. After Zongben withdrew, the Emperor remarked to his attendants, 'Truly, he is a monk of both fortune and wisdom.' The Fayun Temple in Bianjing (present-day Kaifeng, Henan) was newly built, and an imperial decree appointed Faxiu as its founding abbot, bestowing upon him the title 'Yuantong'. At that time, Li Boshi (Li Gonglin) was renowned for his horse paintings. Faxiu rebuked him, saying, 'As a scholar-official, you are famous for your paintings, and yet you paint horses, hoping people will praise your skill. After death, entering the belly of a horse is a frightening prospect.' From then on, Li Gonglin ceased painting horses. Faxiu advised him to paint images of Guanyin (Avalokiteśvara), to atone for his past deeds. Huang Tingjian wrote amorous lyrics, which people eagerly copied and circulated. Faxiu also rebuked him, saying, 'How can the marvel of calligraphy and painting be used for such purposes?' Huang Tingjian laughed and said, 'Are you going to place me in the belly of a horse again?' Faxiu replied, 'With your amorous lyrics, you stir up lustful thoughts in people's minds. If your lustful thoughts do not cease, you may be reborn in the Naraka (hell) within the belly of a horse.' Huang Tingjian then respectfully accepted the teaching.
During the Yuanyou period, a son of the Wang family from Shangrao, relied on Zen Master Huinan to understand the tenets of Zen Buddhism. After Zen Master Huinan passed away, he traveled to Xiang and arrived at the former residence of Mazu Daoyi (Baso Doitsu). Monks followed him. Xie Jingwen, the prefect of Tanzhou, wanted to convert the Chan Daolin Monastery into a Vinaya (discipline) monastery, inviting Wang You to be the first abbot. The statues and furnishings of Daolin were numerous, surpassing all others in western Xiang. Wang You leveled them, converting the monastery into a Xu Tang (empty hall) Zen room to gather scholars from all directions. The laborers dared not destroy the statues and furnishings, so Wang You personally discarded them into the river with a hoe, saying, 'What was not accomplished in the past, how can it be destroyed now? My Dharma does not even have the emotions of ordinary people, how can it retain the understanding of sages?'
Fa'an, a son of the Xu family from Linchuan, received the tenets and secrets of Zen Master Yihuai, and returned to Linchuan, residing at the Ruyi Monastery on Huangshan Mountain. At that time, the monastery was dilapidated, unable to provide shelter from the wind and rain. After ten years, the main hall appeared as if by magic. Fa'an abandoned the Ruyi Monastery and went to reside at the Yan'en Monastery in Wuning, living in several thatched huts, sleeping on a broken bed without a mat, yet Fa'an was very happy. The magistrate gathered the local wealthy families, planning to renovate the Yan'en Monastery completely. Fa'an laughed and said, 'Giving Dharma is originally for the purpose of saving people. Now, if it is not their sincere vow but forced upon them, this is called karma, not a Buddhist affair.' Fa'an and Faxiu were brothers. Faxiu once wrote a letter inviting Fa'an. After reading the letter, Fa'an laughed and said, 'I initially thought Faxiu had brilliance, but now I know he is foolish. A monk, between graves and under trees, should focus on that matter (referring to practice) as if saving his own head.'
今無故。於八達衢頭。架大屋。養數百閑漢。此真開眼尿床。吾何復對語哉。然吾宗自此益微矣。元豐甲子七月。命弟子。取方丈文書。聚焚之。以院事付一僧。八月示寂○富弼。字彥國。河南人。鎮亳州。時聞修颙法席之盛。往質所疑。值颙登座。以目左右顧視大眾。已微有得。因執弟子禮。請為入室。颙見即曰。相公已入來。富弼猶在外。弼聞汗流浹背。不覺豁然。及晚年居洛。遂請颙住招提。既至。迎居后苑。晨夕參叩。弼每有談論。颙輒以為非。一日謂弼曰。待得山僧豎點頭。即是也。自是弼。凡有所言。颙輒搖首。忽一日中夜。弼大省徹。遽往叩門。颙已閉關而𥨊。聞其聲。即呼曰。相公且喜大事了畢。夜深更不啟關。晨朝相見。至曉往見之。颙遙見已點頭矣。弼喜甚。時宗本。方奉詔住慧林。弼以詩寄謝曰。因見颙師悟入深。夤緣傳得老師心。東南謾說江山遠。目對靈光與妙音。別後答颙書曰。示諭。此事問佛必有夙因。非今生能辦。誠是如此。然弼遭遇和尚。即無始以來忘失事。一旦認得。此後定須㧞出生死海。不是尋常恩知。雖盡力道斷。道不出也。和尚得弼。百千其數。何益於事。不過人道。華嚴會下。出得個老病俗漢。濟得和尚甚事。所云淘汰甚多。此事誠然。每念古尊宿。始初在本師處。動是
【現代漢語翻譯】 現在沒有緣由，在四通八達的道路口，建造大房子，供養數百個閑散之人。這真是睜著眼睛尿床（比喻荒唐可笑）。我還和他們說什麼呢？然而我的宗派從此更加衰微了。元豐甲子年（1084年）七月，命令弟子們取出方丈的文書，聚集起來焚燒，把寺院事務交給一個僧人。八月圓寂。 富弼（1004年—1083年），字彥國，河南人。鎮守亳州時，聽說修颙（生卒年不詳）法席興盛，前去請教疑惑。正趕上修颙登座，用眼睛左右環顧大眾，富弼已經稍微有所領悟。於是行弟子禮，請求入室請教。修颙見到后就說：『相公已經進來了，富弼還在外面。』富弼聽了汗流浹背，不知不覺豁然開朗。到了晚年居住在洛陽，於是請修颙住在招提寺。修颙到達后，富弼迎接他住在後花園，早晚參拜請教。富弼每次有所談論，修颙總是認為不對。一天，修颙對富弼說：『等到山僧我點頭認可，那就是對了。』從此以後，富弼凡是說些什麼，修颙總是搖頭。忽然有一天半夜，富弼大徹大悟，急忙去敲門。修颙已經關門睡覺了，聽到他的聲音，就喊道：『相公可喜可賀，大事已經了結完畢。夜深了，不再開門。』早上相見。到天亮去見修颙，修颙遠遠地看見他就點頭了。富弼非常高興。當時宗本（生卒年不詳）正奉詔住在慧林寺，富弼寫詩寄給宗本表示感謝，詩中說：『因為見到颙師而悟入很深，憑藉因緣傳得了老師的心。東南一帶不要再說江山遙遠，眼睛正對著靈光和妙音。』 分別后回覆修颙的書信中說：『您的開示，這件事問佛也必定有宿世的因緣，不是今生能夠辦到的。確實是這樣。然而富弼我遭遇和尚您，就把從無始以來忘記的事情，一旦認識了。此後必定要拔出生死苦海，不是尋常的恩情。即使竭盡全力也說不盡。和尚您得到富弼，即使有成百上千個，又有什麼益處呢？不過是人們說，華嚴會上，出了一個年老體弱的俗人，能幫助和尚您什麼事呢？您所說的淘汰很多，這件事確實如此。每當想到古代的尊宿，當初在本師那裡，動不動就...
【English Translation】 Now, without reason, at the crossroads of eight directions, a large house is built, supporting hundreds of idle men. This is truly 'opening eyes to wet the bed' (a metaphor for being absurd and laughable). What more can I say to them? However, my sect will decline even further from this point. In the seventh month of the year Jiazi of Yuanfeng (1084), I ordered my disciples to take out the documents from the abbot's room and burn them together, entrusting the affairs of the monastery to a monk. I passed away in the eighth month. Fu Bi (1004-1083), courtesy name Yanguo, was from Henan. When he was stationed in Bozhou, he heard of the flourishing Dharma seat of Xiu Yong (dates unknown) and went to inquire about his doubts. It happened that Xiu Yong was ascending the seat, and he looked around at the assembly, and Fu Bi already had a slight understanding. So he performed the disciple's ceremony and requested to enter the room for instruction. When Xiu Yong saw him, he said, 'The Prime Minister has already entered, but Fu Bi is still outside.' Fu Bi was covered in sweat upon hearing this, and suddenly he was enlightened. In his later years, when he lived in Luoyang, he invited Xiu Yong to live in Zhaoti Temple. After Xiu Yong arrived, Fu Bi welcomed him to live in the back garden, and paid his respects and asked for instruction morning and evening. Every time Fu Bi had something to discuss, Xiu Yong always thought it was wrong. One day, Xiu Yong said to Fu Bi, 'When this mountain monk nods in agreement, then it will be right.' From then on, whenever Fu Bi said anything, Xiu Yong always shook his head. Suddenly, one midnight, Fu Bi had a great enlightenment and rushed to knock on the door. Xiu Yong had already closed the door and gone to bed, but when he heard his voice, he shouted, 'Congratulations, Prime Minister, the great matter has been completed. It is late at night, so I will not open the door.' They met in the morning. When he went to see Xiu Yong at dawn, Xiu Yong nodded at him from afar. Fu Bi was very happy. At that time, Zong Ben (dates unknown) was residing at Huilin Temple by imperial decree, and Fu Bi sent a poem to Zong Ben to express his gratitude, saying, 'Because I saw Master Yong, I entered deeply into enlightenment, and through causes and conditions, I received the mind of the teacher. Don't say that the rivers and mountains of the southeast are far away, the eyes are facing the spiritual light and wonderful sound.' In a letter replying to Xiu Yong after their separation, he said: 'Your instruction, this matter, even asking the Buddha, must have karmic connections from past lives, and cannot be accomplished in this life. It is indeed so. However, I, Fu Bi, encountered the Venerable Monk, and once recognized the matter that had been forgotten since beginningless time. From now on, I must pull myself out of the sea of birth and death, which is no ordinary kindness. Even if I exhaust my strength, I cannot express it fully. What benefit is it to the Venerable Monk to have hundreds or thousands of Fu Bis? It is just people saying that in the Huayan Assembly, an old and sick layman emerged, what can he do to help the Venerable Monk? What you said about eliminating many things is indeed true. Whenever I think of the ancient venerable monks, in the beginning, they were always at their teachers' places, and they would always...
三二十年。少者亦是十數年。日夕侍奉。聞道聞法。方得透頂透底。卻思弼兩次蒙和尚垂顧。共得兩個月請益。更作聰明過人。能下得多少工夫。若非和尚巧設方便著力摘發。何繇見個涯岸。雖竭踵頂。難於報稱○蘇軾。游廬山。宿東林。與常總論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。總肯之○邵雍。字堯夫。范陽人。居洛四十年。安貧樂道。冬不爐。夏不扇。夜不就席者數年。有學佛吟曰。飽食豐衣不易過。日長時節柰愁何。求名壯歲投宣聖。怕死老年親釋迦。妄欲斷緣緣愈重。徼求去病病還多。長江一片平如練。幸自無風又起波○范鎮。字景仁。華陽人。累官翰林學士。或問鎮。何以不信佛。曰爾必待我合掌膜拜。然後為信耶。黃庭堅。一日過鎮。終日相對。正身端坐。未嘗回顧。亦無倦色。鎮曰。吾二十年來。胸中未嘗起一思慮。二三年來。不甚觀書。若無賓客。終日獨坐。夜分方睡。雖兒曹歡呼咫尺。皆不聞。堅曰。公卻是學佛作家○司馬光。初不喜禪。自富韓問法于大本后。忽有所契。后因范鎮。論空相。以詩戲曰。不須天女散。已解動禪心。又曰。賤子悟已久。景仁今復迷。又曰。到岸何須筏。揮鋤不用金。浮雲任來往。明月在天心○荊王夫人
【現代漢語翻譯】 現代漢語譯本
三十二十年，年輕的也是十幾年，日夜侍奉，聽聞佛法，才能徹底明白。卻思弼兩次蒙和尚垂顧，總共得到兩個月的請教，更加自作聰明，能下多少功夫？如果不是和尚巧妙地設定方便法門，著力揭示啓發，怎麼能見到邊際？即使竭盡全力，也難以報答。
蘇軾，遊覽廬山，住在東林寺，與常總討論無情說法有所領悟，黎明時獻偈說：『溪流的聲音就是廣長的舌頭，山巒的景色難道不是清凈的法身？昨夜領悟了八萬四千偈，他日如何向人述說？』常總表示認可。
邵雍（1012-1077），字堯夫，范陽人，居住在洛陽四十年，安於貧困，以道為樂，冬天不用火爐，夏天不用扇子，晚上不睡在床上，持續數年。有學佛的吟唱說：『吃飽穿暖不容易度過，漫長的日子裡愁悶奈何？年輕時求名投靠宣聖（孔子），年老怕死親近釋迦（牟尼佛）。妄想斷絕因緣，因緣反而更加深重，僥倖求得去除疾病，疾病反而更多。長江一片平靜如絲綢，幸好沒有風又掀起波浪。』
范鎮，字景仁，華陽人，歷任翰林學士。有人問范鎮，為什麼不信佛？他說：『你一定要等我合掌膜拜，然後才認為我信佛嗎？』
黃庭堅，有一天拜訪范鎮，整天相對，端正身體坐著，不曾回頭，也沒有倦意。范鎮說：『我二十年來，心中不曾起過一個思慮，兩三年來，不怎麼看書，如果沒有賓客，整天獨自坐著，到深夜才睡覺，即使孩子們在咫尺的地方歡呼，都聽不見。』黃庭堅說：『您這卻是學佛的作為。』
司馬光（1019-1086），起初不喜歡禪宗，自從富弼、韓琦向大本禪師問法后，忽然有所領悟。後來因為范鎮談論空相，用詩戲謔說：『不需要天女散花，我已經理解了動中禪心。』又說：『我早就領悟了，景仁現在又迷惑了。』又說：『到了岸邊何須用船筏，揮鋤頭何須用金子。浮雲任它來來往往，明月自在天空中。』
荊王夫人 English version
Thirty or twenty years. The younger ones are also ten years or more. Serving day and night, hearing the Dharma, one can thoroughly understand. Que Sibi was favored by the monk twice, receiving instruction for a total of two months, and became even more self-righteous. How much effort could he put in? If it weren't for the monk's skillful setting up of expedient means and vigorous revelation and enlightenment, how could he see the shore? Even if one exhausts all efforts, it is difficult to repay.
Su Shi, while touring Mount Lu, stayed at Donglin Temple and had some understanding while discussing the insentient teaching with Changzong. At dawn, he presented a verse saying: 'The sound of the stream is the broad and long tongue, isn't the scenery of the mountains the pure Dharmakaya? Last night I realized eighty-four thousand verses, how will I tell people about it in the future?' Changzong acknowledged it.
Shao Yong (1012-1077), styled Yaofu, was from Fanyang. He lived in Luoyang for forty years, content with poverty and finding joy in the Dao. He didn't use a stove in winter, nor a fan in summer, and didn't sleep in bed at night for several years. There was a Buddhist chant that said: 'It's not easy to live with enough food and clothing, what to do with sorrow in the long days? In his youth, he sought fame and relied on Confucius, in his old age, he feared death and became close to Sakyamuni (Buddha). Vainly trying to sever karmic connections, the connections become even deeper, luckily seeking to remove illness, the illness becomes even more. The Yangtze River is as calm as silk, fortunately there is no wind and waves are rising again.'
Fan Zhen, styled Jingren, was from Huayang, and served as a Hanlin Academician. Someone asked Fan Zhen why he didn't believe in Buddhism. He said, 'Do you have to wait for me to put my palms together and worship before you believe I believe in Buddhism?'
Huang Tingjian, one day visited Fan Zhen, facing each other all day, sitting upright, never looking back, and without any fatigue. Fan Zhen said, 'For twenty years, I have never had a single thought arise in my mind. For the past two or three years, I haven't read much. If there are no guests, I sit alone all day and only sleep late at night. Even if the children are cheering nearby, I can't hear them.' Huang Tingjian said, 'You are indeed acting like a Buddhist practitioner.'
Sima Guang (1019-1086), initially disliked Zen Buddhism. Since Fu Bi and Han Qi asked Dharma from Zen Master Daben, he suddenly had some understanding. Later, because Fan Zhen discussed emptiness, he jokingly said in a poem: 'No need for heavenly maidens to scatter flowers, I have already understood the Zen mind in motion.' He also said: 'I have long understood, Jingren is now confused again.' He also said: 'Having reached the shore, why use a raft? Wielding a hoe, why use gold? Let the floating clouds come and go, the bright moon is in the sky.'
Lady of Prince Jing
【English Translation】 Thirty or twenty years. The younger ones are also ten years or more. Serving day and night, hearing the Dharma, one can thoroughly understand. Que Sibi was favored by the monk twice, receiving instruction for a total of two months, and became even more self-righteous. How much effort could he put in? If it weren't for the monk's skillful setting up of expedient means and vigorous revelation and enlightenment, how could he see the shore? Even if one exhausts all efforts, it is difficult to repay. Su Shi, while touring Mount Lu, stayed at Donglin Temple and had some understanding while discussing the insentient teaching with Changzong. At dawn, he presented a verse saying: 'The sound of the stream is the broad and long tongue, isn't the scenery of the mountains the pure Dharmakaya? Last night I realized eighty-four thousand verses, how will I tell people about it in the future?' Changzong acknowledged it. Shao Yong (1012-1077), styled Yaofu, was from Fanyang. He lived in Luoyang for forty years, content with poverty and finding joy in the Dao. He didn't use a stove in winter, nor a fan in summer, and didn't sleep in bed at night for several years. There was a Buddhist chant that said: 'It's not easy to live with enough food and clothing, what to do with sorrow in the long days? In his youth, he sought fame and relied on Confucius, in his old age, he feared death and became close to Sakyamuni (Buddha). Vainly trying to sever karmic connections, the connections become even deeper, luckily seeking to remove illness, the illness becomes even more. The Yangtze River is as calm as silk, fortunately there is no wind and waves are rising again.' Fan Zhen, styled Jingren, was from Huayang, and served as a Hanlin Academician. Someone asked Fan Zhen why he didn't believe in Buddhism. He said, 'Do you have to wait for me to put my palms together and worship before you believe I believe in Buddhism?' Huang Tingjian, one day visited Fan Zhen, facing each other all day, sitting upright, never looking back, and without any fatigue. Fan Zhen said, 'For twenty years, I have never had a single thought arise in my mind. For the past two or three years, I haven't read much. If there are no guests, I sit alone all day and only sleep late at night. Even if the children are cheering nearby, I can't hear them.' Huang Tingjian said, 'You are indeed acting like a Buddhist practitioner.' Sima Guang (1019-1086), initially disliked Zen Buddhism. Since Fu Bi and Han Qi asked Dharma from Zen Master Daben, he suddenly had some understanding. Later, because Fan Zhen discussed emptiness, he jokingly said in a poem: 'No need for heavenly maidens to scatter flowers, I have already understood the Zen mind in motion.' He also said: 'I have long understood, Jingren is now confused again.' He also said: 'Having reached the shore, why use a raft? Wielding a hoe, why use gold? Let the floating clouds come and go, the bright moon is in the sky.' Lady of Prince Jing
王氏。專修凈業。一妾懈慢。夫人深責之。遂悔悟精進。忽無疾而逝。致夢他妾云。蒙夫人誨。已生安養。俄而夫人亦夢。與妾同遊寶池。見一花天衣飄揚。題曰楊杰。一華朝服而坐。題曰馬玕。復見金臺光明晃耀。妾指曰。此夫人生處也。既覺彌加精進。年八十一。誕晨秉燭燃香。望觀音閣而立。左右方具儀獻壽。已立化矣。
○清遠參法演禪師
清遠。臨邛李氏子。初讀法華。至是法非思量分別之所能解。質其講師。師不能答。遠嘆曰。義學名相。非所以了生死大事。遂南遊遍參。至太平。見法演。旋丐于廬州。偶雨仆地。煩懣間。聞二人交相惡罵。諫者曰。你猶自煩惱在。遠於言下有省。及歸凡有所問。演即曰。我不如你。你自會得好。或曰。我不曾。我不如你。遠愈疑。遂問演曰。座下誰得和尚說話。曰禮上座卻會。遠乃咨決于元禮。禮以手引遠耳。繞圍爐數匝。且行且語曰。你自會得好。曰有冀開發。乃爾相戲耶。曰你他后悟去。方知今日曲折。時遠年十七○了元。自歸宗。遷金山。示眾。昔雲門說法如雲雨。絕不喜人記錄其語。見必罵逐曰。汝口不用。反記吾語。異時裨販我去。今室中對機錄。皆香林明教。以紙為衣。隨聞即書。後世學者。漁獵文字語言。正如吹網欲滿。非愚即狂。時江浙
叢林。以文字為禪。謂之請益。故元以是諷之○周敦頤。字茂叔。春陵人。因游廬山。樂其幽勝。遂築室焉。初謁祖心。叩以教外別傳之旨。心曰。只消向你自家屋裡打點。孔子謂。朝聞道夕死可矣。畢竟以何為道夕死可耶。顏子不改其樂。所樂何事。但於此究竟。久久自然有個契合處。又謁常總。論性。語及理法界事法界。至理事交徹。冷然獨會。后著太極圖。語語出自東林口訣。時了元。寓鸞溪。頤復往謁。相與講道。問曰。天命之謂性。率性之謂道。禪門何謂無心是道。曰疑則別參。曰參則不無。畢竟何以為道。曰滿目青山一任看。頤豁然有省。一日忽見窗前草生。乃曰。與自家意思一般。以偈呈曰。昔本不迷今不悟。心融境會豁幽潛。草深窗外松當道。盡日令人看不厭。遂請元。作青松社主。以媲白蓮故事。頤后倡明道學。學者稱為濂溪先生。嘗自言曰。吾此妙心。實啟迪于黃龍。發明于佛印。然易理廓達。自非東林開遮拂拭。無繇表裡洞然○楊時。字中立。號龜山先生。將樂人從二程游。嘗曰。微生高乞醯與人。孔子以為不直。維摩經云。直心是道場。儒佛至此。實無二理。與常總友善。謂總曰。禪學雖高。卻于儒道。未有所得。總曰。儒道要緊處。也記得些子。且道。君子無入而不自得。得個甚麼。時默
【現代漢語翻譯】 現代漢語譯本 叢林。用文字來參禪，稱為『請益』，因此元朝用這個來諷刺周敦頤。 周敦頤，字茂叔，是春陵人。因為遊覽廬山，喜愛那裡的幽靜秀美，於是就在那裡建造房屋。起初拜訪祖心禪師，請教『教外別傳』的宗旨。祖心禪師說：『只需在你自家屋裡用心。孔子說，『早上明白了道，晚上死去都可以了。』（《論語·里仁》） 到底以什麼為道，以至於可以晚上死去呢？顏回不改變他的快樂，他所樂的是什麼事？只要在這裡徹底探究，時間久了自然會有個契合之處。』 他又拜訪常總禪師，討論心性。談到理法界、事法界，直到理事交融貫通，他獨自領會。後來寫了《太極圖》，字字句句都出自東林寺的口訣。當時了元禪師住在鸞溪，周敦頤又去拜訪他，相互講論佛道。周敦頤問道：『天命叫做性，順著本性叫做道。（《中庸》） 禪門裡為什麼說無心是道？』 了元禪師說：『懷疑就另外參究。』 周敦頤說：『參究就不是沒有了，到底以什麼為道？』 了元禪師說：『滿眼青山任你觀看。』 周敦頤豁然開悟。 有一天，他忽然看見窗前的草生長出來，於是說：『和自家意思一般。』 他寫了一首偈呈給了元禪師：『過去本來不迷，現在也不悟，心與境融合，豁然開朗幽深潛藏的道理。草深窗外，松樹擋道，整天讓人看不厭倦。』 於是請了元禪師做青松社的社主，來媲美白蓮社的故事。周敦頤後來倡導明道之學，學者們稱他為濂溪先生。他曾經自己說：『我這妙心，實在啟迪于黃龍禪師，發明于佛印禪師。然而易理通達，如果不是東林寺的開示遮蔽拂拭，就沒有辦法表裡洞然。』 楊時，字中立，號龜山先生，是將樂人，跟隨二程學習。他曾經說：『微生高向人乞醋，孔子認為不正直。（《論語·雍也》） 《維摩詰經》說，直心是道場。儒家和佛家到這裡，實在沒有兩樣道理。』 他和常總禪師友善，對常總禪師說：『禪學雖然高妙，卻在儒道上，沒有得到什麼。』 常總禪師說：『儒道要緊的地方，也記得一些。且說，『君子無入而不自得』（《易經·乾卦》），得到個什麼？』 楊時沉默不語。
【English Translation】 English version Jungle. Using words as Chan (Zen). It is called 'Qingyi' (seeking instruction). Therefore, the Yuan Dynasty satirized Zhou Dunyi with this. Zhou Dunyi, styled Maoshu, was a native of Chunling. Because he traveled to Mount Lu and loved its secluded beauty, he built a house there. Initially, he visited Zen Master Zuxin, asking about the essence of 'a special transmission outside the scriptures'. Zuxin said, 'Just put your heart into it in your own house. Confucius said, 'If I hear the Dao in the morning, I can die content in the evening.' (Analects, Li Ren) What exactly is the Dao that one can die content in the evening? Yan Hui did not change his joy; what was he joyful about? Just thoroughly investigate this, and after a long time, there will naturally be a point of convergence.' He also visited Zen Master Changzong, discussing nature. He talked about the Realm of Principle (Lifajie), the Realm of Phenomena (Shifajie), until the principle and phenomena were interpenetrating, and he understood it alone. Later, he wrote the 'Taiji Diagram', every word of which came from the oral teachings of Donglin Temple. At that time, Zen Master Liaoyuan lived in Luanxi, and Zhou Dunyi visited him again, discussing the Dao with each other. Zhou Dunyi asked, 'What Heaven ordains is called nature; following nature is called the Dao. (Doctrine of the Mean) Why does the Chan school say that no-mind is the Dao?' Zen Master Liaoyuan said, 'If you doubt, then seek further inquiry.' Zhou Dunyi said, 'If you inquire, then it is not nothing; what exactly is the Dao?' Zen Master Liaoyuan said, 'Let your eyes be filled with green mountains to look at.' Zhou Dunyi suddenly realized. One day, he suddenly saw the grass growing in front of the window, and then said, 'It's just like my own intention.' He wrote a verse and presented it to Zen Master Liaoyuan: 'In the past, I was not confused, and now I am not enlightened; the mind and the environment merge, and the profound and hidden principles are suddenly revealed. The grass is deep outside the window, and the pine tree blocks the road, making people never tire of looking at it all day long.' So he invited Zen Master Liaoyuan to be the head of the Green Pine Society, to rival the story of the White Lotus Society. Zhou Dunyi later advocated the Learning of the Way (Mingdao zhi xue), and scholars called him Mr. Lianxi. He once said himself, 'My wonderful mind was really enlightened by Zen Master Huanglong and developed by Zen Master Foyin. However, the principles of the Book of Changes are clear and thorough; if it were not for the opening, covering, wiping, and sweeping of Donglin Temple, there would be no way to be thoroughly clear inside and out.' Yang Shi, styled Zhongli, known as Mr. Guishan, was a native of Jiangle, and studied with the Cheng brothers. He once said, 'Weisheng Gao asked someone for vinegar, and Confucius thought it was not upright. (Analects, Yong Ye) The Vimalakirti Sutra says that straightforwardness is the place of enlightenment. Confucianism and Buddhism, up to this point, are really not two different principles.' He was friendly with Zen Master Changzong, and said to Zen Master Changzong, 'Although Chan learning is profound, you have not gained anything in Confucianism.' Zen Master Changzong said, 'I also remember some of the important points of Confucianism. Let's say, 'The superior man is always at ease in every situation.' (I Ching, Qian hexagram) What does he gain?' Yang Shi was silent.
然。嘗有詩曰。盈科日進幾時休。到海方能止眾流。只恐達多狂未歇。坐馳還愛鏡中頭。
(乙丑)克文禪師住報寧
克文。住洞山。謝事。東遊三吳。至金陵。時丞相王安石。居定林。聞文至。倒屣出迎。恨相識之晚。問諸經皆首標時處。圓覺獨不然何也。曰頓乘所演。直示眾生。日用現前。不屬今古。只今僧老與相公。同入大光明藏。遊戲三昧。互為賓主。非關時處。又問。經曰一切眾生。皆證圓覺。而圭峰以證為具如何。曰圓覺如可改。維摩亦可改也。維摩豈不曰。亦不滅受而取證。夫不滅受蘊而取證。與皆證圓覺之意同。蓋眾生現行無明。即是如來根本大智。圭峰之言非是。安石大悅。因舍宅為寺。延文開山。是謂報寧。特請于朝。賜號真凈。住未幾。士大夫。經游無虛日。文不堪勞。遂還高安。庵於九峰之下。名曰投老。學者自遠而至○文準。興元梁氏子。八歲出家。陜西經略范公。欲攜與俱西。準曰。登山求玉。入海求珠。人各其志。本行學道。世好非素心。范奇其語。因度為僧。初謁梁山乘。乘曰。驅烏未受戒。敢學佛乘乎。準曰。壇場是戒耶。三羯磨梵行阿阇黎是戒耶。乘大驚。準曰。雖然敢不受教。遂受具戒。遍游講肆。倡諸部綱目。即棄去曰。吾不求甚解。法師曇演撫之曰。汝法船
【現代漢語翻譯】 現代漢語譯本： 是這樣的。我曾經寫過一首詩：『水流滿坑，每日都在前進，要到什麼時候才能停止呢？只有到了大海才能容納所有的河流。只怕那愚鈍的我狂妄之心還未停止，即使坐著休息，仍然喜愛照鏡子中的頭。』
（乙丑年（1085年））克文禪師住持報寧寺
克文禪師，住持洞山。辭去職務后，向東遊歷三吳地區，到達金陵。當時丞相王安石居住在定林寺，聽說克文禪師到來，急忙出來迎接，遺憾相識太晚。王安石問：『各種經典都首先標明時間和地點，唯獨《圓覺經》不是這樣，這是為什麼呢？』克文禪師回答說：『《圓覺經》是頓悟之法所闡述的，直接指示眾生，日常所用就在眼前，不屬於過去和現在。如今老僧我和您丞相，一同進入大光明藏，遊戲於三昧之中，互相作為賓主，與時間和地點無關。』王安石又問：『經書上說一切眾生，都能證得圓覺，而圭峰禪師卻認為證是本具的，這是為什麼呢？』克文禪師回答說：『如果圓覺可以改變，那麼維摩詰也可以改變了。維摩詰難道不是說過，也不滅除受蘊而取得證悟嗎？不滅除受蘊而取得證悟，與一切眾生都能證得圓覺的意思相同。因為眾生現行的無明，就是如來根本的大智慧。圭峰禪師的說法是不對的。』王安石聽后非常高興，於是捐出自己的住宅作為寺廟，邀請克文禪師開山，這就是報寧寺。特別向朝廷請求，賜號『真凈』。克文禪師住持報寧寺沒多久，士大夫們經常來訪，沒有一天是空閑的。克文禪師不堪勞累，於是回到高安，在九峰山下建了一座庵，名叫『投老』。學佛的人從遠方趕來。
克文禪師，興元梁氏的兒子，八歲出家。陜西經略范仲淹，想帶他一起去西部，克文禪師說：『登山是爲了尋找玉石，入海是爲了尋找珍珠，每個人都有自己的志向。我本來是想學道的，世俗的愛好不是我的本心。』范仲淹認為他的話很奇特，於是為他剃度為僧。克文禪師最初拜訪梁山乘禪師，梁山乘禪師說：『你連驅趕烏鴉的戒律都沒有受過，就敢學習佛乘嗎？』克文禪師說：『壇場是戒律嗎？三羯磨梵行阿阇黎是戒律嗎？』梁山乘禪師非常驚訝。克文禪師說：『即使這樣，我也不敢不接受您的教誨。』於是受了具足戒。克文禪師遍游各個講經場所，提倡各部的綱目，隨即拋棄它們說：『我不追求深刻的理解。』法師曇演撫摸著他說：『你的法船』
【English Translation】 English version: Indeed. I once wrote a poem: 'Filling the hollows, advancing daily, when will it cease? Only reaching the sea can it stop all streams. I only fear that my dullness and wildness have not ceased, even sitting still, I still love to look at my head in the mirror.'
In the year Yichou (1085 AD), Chan Master Kewen resided at Baoning Temple.
Kewen resided at Dongshan. After resigning, he traveled east to the Sanwu region, arriving at Jinling. At that time, Chancellor Wang Anshi lived in Dinglin Temple. Hearing of Kewen's arrival, he rushed out to greet him, regretting that they had not met sooner. Wang Anshi asked: 'All scriptures begin by marking the time and place, but the Yuanjue Sutra (Perfect Enlightenment Sutra) does not. Why is this?' Kewen replied: 'The Yuanjue Sutra is expounded by the sudden enlightenment vehicle, directly pointing to sentient beings, what is used daily is right before us, not belonging to the past or present. Now, this old monk and you, Chancellor, together enter the Great Light Treasury, playing in samadhi, mutually as guest and host, not related to time or place.' Wang Anshi further asked: 'The sutra says that all sentient beings attain Perfect Enlightenment, but Guifeng (Zongmi) considers this attainment to be inherent. Why is this?' Kewen replied: 'If Perfect Enlightenment can be changed, then Vimalakirti can also be changed. Did Vimalakirti not say, 'Also not extinguishing the skandha of feeling to attain realization'? Not extinguishing the skandha of feeling to attain realization is the same as the meaning of all sentient beings attaining Perfect Enlightenment. Because the present ignorance of sentient beings is the fundamental great wisdom of the Tathagata. Guifeng's words are not correct.' Wang Anshi was greatly pleased and donated his residence as a temple, inviting Kewen to establish it, which is called Baoning Temple. He specially requested the court to grant the title 'True Purity'. Not long after Kewen resided at Baoning Temple, scholar-officials visited frequently, with no day being free. Kewen, unable to bear the labor, returned to Gaoan and built a hermitage at the foot of Jiufeng Mountain, named 'Retire Old'. Students came from afar.
Kewen, the son of the Liang family of Xingyuan, became a monk at the age of eight. Fan Zhongyan, the Shaanxi Pacification Commissioner, wanted to take him to the west, but Kewen said: 'Climbing mountains is for finding jade, entering the sea is for finding pearls, each person has their own aspirations. I originally wanted to study the Way, worldly hobbies are not my true heart.' Fan Zhongyan considered his words to be extraordinary and ordained him as a monk. Kewen first visited Chan Master Liangshan Cheng, who said: 'You have not even received the precept of chasing away crows, how dare you study the Buddha Vehicle?' Kewen said: 'Is the altar the precept? Are the three karmas and the Brahmacarya Acharya the precept?' Liangshan Cheng was greatly surprised. Kewen said: 'Even so, I dare not not accept your teachings.' Thus, he received the full precepts. Kewen traveled to various lecture halls, advocating the outlines of various sections, and then discarded them, saying: 'I do not seek deep understanding.' Dharma Master Tanyan stroked him and said: 'Your Dharma boat'
也。南方有亞聖大士。若溈山真如九峰真凈者。宜往求之。準遂詣溈山。不契。造九峰。參克文。文問。近離甚處。曰大仰。曰夏在甚處。曰大溈。曰甚處人。曰興元府。文展手曰。我手何似佛手。準罔措。文曰。適來祗對一一靈明。一一天真。及乎道個我手何似佛手。便成窒礙。且道。病在甚處。曰不會。曰一切現成。更教誰會。準服膺。就弟子之列○太尉呂惠卿。嘗法華嚴法界觀。暇日遊五臺。忽雲霧四合。暴風雷雨。聲震林壑。卿震駭。移時稍霽。見一衣蒲童子。被髮而來。手執梵筴。問曰。官人何求至此。曰愿見大士。曰欲見何為。曰嘗覽華嚴大教。旨深意廣。慾望大士發啟妙解。庶幾箋釋流行。使大心者。即得開悟。曰諸佛妙意。簡易明白。先德注意可解。如十地一品。釋文不過數紙。今時枝蔓注近百卷。而聖意逾遠。真所謂破碎大道也。曰童子貌若此。而敢呵前輩乎。童子笑曰。官人謬矣。此間一草一木。無非文殊境界。在汝日用觸事不迷。此真文殊耳。卿乃下拜才起。童子現大士形。跨獅子。隱隱雲中而散。
(丙寅)宗本禪師還吳
元祐元年。宗本。以老求歸。既出都城。王公貴人送者。車騎相屬。本誨曰。歲月不可把玩。老病不與人期。惟勤修勿怠。是真相為。聞者莫不感動○黃庭堅
【現代漢語翻譯】 現代漢語譯本： 也。南方有亞聖大士（指觀音菩薩或具有高深智慧的菩薩）。如果像溈山靈祐禪師、真如禪師、九峰道虔禪師、真凈克文禪師這樣的人，可以去向他們求教。準禪師於是前往溈山，但未能契合。又去九峰山，參拜克文禪師。克文禪師問：『你最近從哪裡來？』準禪師回答：『大仰山。』克文禪師問：『夏天在哪裡過的？』回答：『大溈山。』克文禪師問：『哪裡人？』回答：『興元府。』克文禪師伸出手說：『我的手像不像佛手？』準禪師不知所措。克文禪師說：『剛才的應對，一一靈明，一一天真，等到問到我的手像不像佛手，就成了阻礙。那麼，病在哪裡呢？』準禪師說：『不會。』克文禪師說：『一切現成，還教誰會？』準禪師心悅誠服，就列入門下做弟子。 太尉呂惠卿，曾經研究《法華經》的華嚴法界觀。空閑時遊覽五臺山，忽然雲霧四合，暴風雷雨，聲音震動山林。呂惠卿非常驚駭。過了一會兒，天氣稍微放晴，看見一個身穿粗布衣服的童子，披散著頭髮走來，手裡拿著梵筴（書寫用的竹片）。童子問：『官人到這裡來求什麼？』呂惠卿回答：『希望見到大士（指文殊菩薩）。』童子問：『想見他做什麼？』呂惠卿回答：『曾經讀過《華嚴經》的大教，旨意深刻，意義廣博，希望大士能夠啓發精妙的理解，以便我能夠註釋並使之流行，讓有大心的人，能夠因此開悟。』童子說：『諸佛的妙意，簡易明白，先德的註釋已經可以理解。比如《十地經》的一品，解釋的文字不過幾頁紙，現在枝蔓的註釋接近百卷，而聖人的意思卻越來越遠，這真是所謂的破碎大道啊。』呂惠卿說：『你一個童子，竟然敢批評前輩嗎？』童子笑著說：『官人錯了。這裡的一草一木，無非是文殊菩薩的境界，在你的日常應用中，接觸事物不迷惑，這就是真正的文殊菩薩啊。』呂惠卿於是下拜，剛起身，童子就顯現出大士（文殊菩薩）的形象，騎著獅子，隱隱地消失在雲中。 （丙寅年）宗本禪師返回吳地。 元祐元年（1086年），宗本禪師因為年老請求返回故鄉。當他離開都城時，王公貴人送行的人，車馬相連。宗本禪師教誨他們說：『歲月不可玩弄，老病不會等人。只有勤奮修行不懈怠，才是真正的相互幫助。』聽到的人沒有不感動的。 黃庭堅
【English Translation】 English version: Also, in the south, there are Bodhisattvas of great wisdom (referring to Avalokiteśvara or Bodhisattvas with profound wisdom). If there are people like Zen Master Weishan Lingyou, Zen Master Zhenru, Zen Master Jiufeng Daoqian, and Zen Master Zhenjing Kewen, it is appropriate to seek guidance from them. Zhun then went to Weishan, but did not find accord. He went to Jiufeng Mountain and paid respects to Zen Master Kewen. Zen Master Kewen asked, 'Where have you come from recently?' Zhun replied, 'Dayang Mountain.' Zen Master Kewen asked, 'Where did you spend the summer?' He replied, 'Dawei Mountain.' Zen Master Kewen asked, 'Where are you from?' He replied, 'Xingyuan Prefecture.' Zen Master Kewen extended his hand and said, 'Does my hand resemble the Buddha's hand?' Zhun was at a loss. Zen Master Kewen said, 'Your responses just now were all clear and bright, all naturally true, but when asked if my hand resembles the Buddha's hand, it became an obstacle. So, where is the problem?' Zhun said, 'I don't know.' Zen Master Kewen said, 'Everything is already present, who else needs to understand?' Zhun was convinced and joined the ranks of his disciples. Grand Commandant Lü Huiqing once studied the Huayan Dharma Realm perspective of the Lotus Sutra. During his leisure time, he traveled to Mount Wutai, when suddenly clouds gathered from all directions, with violent winds and thunderstorms, the sounds shaking the forests and valleys. Lü Huiqing was greatly alarmed. After a while, the weather cleared slightly, and he saw a boy dressed in coarse cloth, with disheveled hair, walking towards him, holding a writing tablet in his hand. The boy asked, 'What does the official seek by coming here?' Lü Huiqing replied, 'I wish to see the Great Being (referring to Manjushri Bodhisattva).' The boy asked, 'What do you want to see him for?' Lü Huiqing replied, 'I have read the great teachings of the Avatamsaka Sutra, the meaning is profound and the scope is vast, I hope the Great Being can inspire subtle understanding, so that I can annotate it and make it popular, so that those with great aspiration can be enlightened.' The boy said, 'The wonderful meaning of the Buddhas is simple and clear, and the annotations of the previous sages are already understandable. For example, one chapter of the Ten Bhumi Sutra, the explanatory text is only a few pages, but now the rambling annotations are nearly a hundred volumes, and the meaning of the sages is becoming more and more distant, this is truly what is called breaking the great path.' Lü Huiqing said, 'You are just a boy, how dare you criticize your predecessors?' The boy laughed and said, 'You are mistaken, official. Every blade of grass and every tree here is none other than the realm of Manjushri Bodhisattva, in your daily application, not being confused when encountering things, this is the true Manjushri.' Lü Huiqing then bowed down, and as he stood up, the boy revealed the form of the Great Being (Manjushri Bodhisattva), riding a lion, faintly disappearing into the clouds. (In the year Bingyin) Zen Master Zongben returned to Wu. In the first year of Yuanyou (1086 AD), Zen Master Zongben requested to return to his hometown due to old age. When he left the capital, the officials and nobles who saw him off had carriages and horses connected one after another. Zen Master Zongben taught them, 'Time cannot be played with, old age and sickness do not wait for people. Only diligent practice without懈怠, is true mutual help.' Those who heard it were all moved. Huang Tingjian
。參祖心。乞指徑捷處。心曰。只如仲尼道。二三子以我為隱乎。吾無隱乎爾。太史居常如何理論。堅開口。便道不是不是。堅迷悶不已。一日侍心山行。時巖桂盛開。心曰。聞木稚花香么。曰聞。曰吾無隱乎爾。堅欣然領解。即拜曰。和尚得恁么老婆心切。心笑曰。只要公到家耳。堅字魯直。號山谷○贊元。住蔣山。元祐元年。忽曰。吾欲還東吳。促辦嚴俄化○純白。梓州支氏子。父謙。聞法于松山道者。以死生為戲。白衣梵行。緇俗無出其右。白少聞父誨。有如夙習。一日躍過溪。忽有省。不覺失笑。遂落髮受具。遍歷成都講肆。通性相宗。去之南遊。參黃檗惟勝。親近歲余。未始一顧。白事益勤。勝一日忽抬眸視之。白喝曰。這老漢。把不定作么。勝大笑。乃為印證心地。元豐末。勝歸蜀。白負巾缽以從。會成都府帥。奏改昭覺為十方。勝遂舉白開山。白示眾曰。不超性海。是理事縛。不透聲輪。是語言縛。於是凈侶靡然向風。講席一空○善周。參謂芳。得受旨訣。出世住臨江。上堂。遼天鶻。萬里云。只一突。是什麼。喝一喝。元祐丙寅十二月日。沐浴淨髮。說偈曰。山僧住瑞筠。未嘗形言句。七十三年來。七十三年去。言畢趺坐而逝○聖泉紹燈。古田陳氏子。生時異香滿室。紫帽覆首。幼不茹葷。得度受具
【現代漢語翻譯】 現代漢語譯本 問：請（和尚）開示一條直接了當的路徑，以參悟祖師禪心（指禪宗的根本宗旨）。 心（指蔣山贊元禪師）說：『就像孔子說的，『弟子們，你們以為我有什麼隱瞞嗎？我是毫無隱瞞的。』太史（指黃庭堅，字魯直，號山谷）你平時是如何理解的呢？』 黃庭堅一開口，便說：『不是，不是。』黃庭堅感到非常困惑。 有一天，他陪同贊元禪師在山中行走，當時巖桂（桂花）盛開。贊元禪師說：『聞到木樨花的香味了嗎？』黃庭堅回答：『聞到了。』贊元禪師說：『我還有什麼隱瞞呢？』黃庭堅欣然領悟，立刻拜謝說：『和尚您真是婆婆心切啊！』 贊元禪師笑著說：『我只是想讓你到家（指開悟）罷了。』黃庭堅，字魯直，號山谷。 贊元，住持蔣山。元祐元年（1086年），忽然說：『我想回東吳。』催促準備后，不久就圓寂了。 純白（禪師），梓州支氏之子，父親謙，向松山道者學習佛法，視生死如遊戲，以在家之身行持梵行，僧俗之中無人能出其右。純白從小就聽父親的教誨，如同前世的習慣一樣。有一天，他跳過一條溪流，忽然有所領悟，不禁失笑，於是剃度受戒，遍游成都的講經場所，精通性相宗。之後南遊，參拜黃檗惟勝禪師，親近了一年多，惟勝禪師始終沒有正眼看過他。純白更加勤奮地侍奉惟勝禪師。有一天，惟勝禪師忽然抬眼看著他，純白呵斥道：『這老漢，把握不定做什麼？』惟勝禪師大笑，於是為他印證了心地。元豐末年（1085年），惟勝禪師回到四川，純白揹著行囊跟隨他。適逢成都府帥上奏朝廷，將昭覺寺改為十方叢林，惟勝禪師於是推舉純白開山住持。純白向大眾開示說：『不超越性海，就會被事和理所束縛；不透徹聲塵，就會被語言所束縛。』於是，清凈的僧侶們都紛紛歸向他，講經的場所都空無一人。 善周（禪師），參拜謂芳禪師，得到他的旨訣，出世住持臨江寺。上堂說法：『遼天的海東青，飛過萬里的雲層，只是一擊。這是什麼？』喝一聲。元祐丙寅年（1086年）十二月，沐浴淨髮，說偈語道：『山僧住在瑞筠寺，未曾用語言表達過什麼。七十三年來，七十三年去。』說完便跏趺坐化而逝。 聖泉紹燈（禪師），古田陳氏之子，出生時異香滿室，紫色的帽子覆蓋著他的頭。從小就不吃葷腥，得度受戒。
【English Translation】 English version Asked: Please point out a direct and quick path to understand the ancestral Zen mind (referring to the fundamental tenets of Zen Buddhism). Xin (referring to Chan Master Zanyuan of Jiangshan) said: 'Just as Confucius said, 'Do you disciples think I have hidden anything from you? I have hidden nothing from you.' Tai Shi (referring to Huang Tingjian, styled Luzhi, known as Shangu) how do you usually understand this?' Huang Tingjian opened his mouth and said, 'No, no.' Huang Tingjian felt very confused. One day, he accompanied Chan Master Zanyuan on a walk in the mountains, when osmanthus flowers were in full bloom. Chan Master Zanyuan said, 'Do you smell the fragrance of the osmanthus flowers?' Huang Tingjian replied, 'I smell it.' Chan Master Zanyuan said, 'What else am I hiding?' Huang Tingjian happily understood and immediately bowed and said, 'Venerable monk, you are so kind and caring!' Chan Master Zanyuan smiled and said, 'I just want you to get home (referring to enlightenment).' Huang Tingjian, styled Luzhi, known as Shangu. Zanyuan, abbot of Jiangshan. In the first year of Yuanyou (1086), he suddenly said, 'I want to return to Dongwu.' After urging preparations, he soon passed away. Chunbai (Chan Master), son of the Zhi family of Zizhou, his father Qian, learned the Dharma from Taoist Songshan, treating life and death as a game, practicing Brahmacharya as a layman, and no one among monks and laypeople could surpass him. Chunbai heard his father's teachings from a young age, as if it were a past habit. One day, he jumped over a stream and suddenly realized something, and couldn't help but laugh. So he shaved his head and received the precepts, traveling to lecture halls in Chengdu, mastering the Xingxiang School. Later, he traveled south and visited Chan Master Weisheng of Huangbo, staying close for more than a year, but Chan Master Weisheng never looked at him directly. Chunbai served Chan Master Weisheng even more diligently. One day, Chan Master Weisheng suddenly looked up at him, and Chunbai scolded, 'This old man, what are you doing being uncertain?' Chan Master Weisheng laughed loudly, and then certified his mind. At the end of Yuanfeng (1085), Chan Master Weisheng returned to Sichuan, and Chunbai followed him with his bag and bowl. It happened that the Chengdu prefect submitted a memorial to the court, changing Zhaojue Temple to a Ten Directions Forest, and Chan Master Weisheng then recommended Chunbai to open the mountain and be the abbot. Chunbai taught the public, saying, 'Not transcending the sea of nature is to be bound by things and principles; not penetrating the dust of sound is to be bound by language.' Therefore, pure monks all flocked to him, and the lecture halls were empty. Shanzhou (Chan Master), visited Chan Master Weifang and received his instructions, and became the abbot of Linjiang Temple. Giving a Dharma talk: 'The gyrfalcon of Liaotian, flying over thousands of miles of clouds, is just one strike. What is this?' Shout a '喝'. In December of the Bingyin year of Yuanyou (1086), he bathed and purified his hair, and said a verse: 'This mountain monk lives in Ruiyun Temple, and has never expressed anything in words. Seventy-three years have come and gone.' After speaking, he sat in the lotus position and passed away. Shengquan Shaodeng (Chan Master), son of the Chen family of Gutian, when he was born, the room was filled with strange fragrance, and a purple hat covered his head. He did not eat meat from a young age, and received ordination.
。后遊方。參謂芳。一見悟旨。遂還鄉里。忽一日。索浴更衣。升座說偈曰。吾年五十三。去住本無貪。臨行事若何。不用口喃喃。儼然入寂。兩日後。聞鐘聲。忽然復醒。自後四大輕安。身常頻出舍利。大旱請燈祈雨。凡有所禱輒應。遷住聖泉。法道大振○開元法明。得法報本有蘭。后歸故里。事落魄。多嗜酒。呼盧每大醉。唱柳詞。數闋日。以為常。召齋則拒。召飲則從。如是者十餘年。咸呼曰醉和尚。一日謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翼晨攝衣就座。大呼曰。吾去矣。聽言一偈。眾聞奔視。明乃歌曰。平生醉里顛蹶。醉里卻有分別。今宵酒醒。何處楊柳岸。曉風殘月。言訖寂然長往。
(丁卯)從悅禪師住兜率院
從悅。受克文旨訣。后寓鹿苑。有清素侍者。閩人。久參楚圓。年八十。遁跡鹿苑。悅與鄰寓。因食蜜漬荔枝。偶素過門。悅呼曰。此老人鄉果也。可同食之。曰自先師亡后。不得此食久矣。曰先師為誰。曰慈明。某忝執事。十三年耳。悅乃疑駭曰。十三年堪忍執事之役。非得其道而何。遂饋以余果。稍稍親之。素曰。子見何人。曰洞山文。曰文見何人。曰黃龍南。曰南匾頭見先師。不久法道大振如此。悅益疑駭。遂袖香詣素作禮。素避曰。吾以福薄。先師授記。不許
【現代漢語翻譯】 現代漢語譯本：後來他四處遊歷，拜訪了芳禪師。一見面就領悟了禪宗的宗旨，於是返回家鄉。忽然有一天，他要求沐浴更衣，升座說偈語：『我今年五十三歲，對於去留本無貪戀。臨終之事該如何處理？不用口中唸唸有詞。』說完安詳地入寂。兩天後，人們聽到鐘聲，他忽然又醒了過來。自此以後，他感覺身體四大輕安，身上經常出現舍利。遇到大旱，人們請他點燈祈雨，凡是向他祈禱的事情，往往都能應驗。後來他遷居到聖泉，佛法得到大力弘揚。 開元法明禪師，得法于報本蘭禪師，後來回到家鄉。他行為放浪不羈，嗜好飲酒，經常擲骰子賭博，每次都喝得大醉。他每天吟唱幾首柳永的詞，把這當作日常的事情。有人請他吃齋，他就拒絕；有人請他喝酒，他就答應。像這樣過了十多年，大家都叫他『醉和尚』。有一天，他對寺里的僧眾說：『我明天就要走了，你們不要到別處去。』僧眾們暗地裡嘲笑他。第二天早晨，他整理好衣袍，坐上座位，大聲呼喊道：『我要走了！聽我說一偈。』僧眾們聽到后，奔跑著去看他。法明禪師唱道：『平生醉里顛簸，醉里卻有分別。今夜酒醒時，身在何處？怕是那楊柳岸邊，曉風殘月。』說完就寂然圓寂了。
(丁卯年（1267年）)從悅禪師住在兜率院
從悅禪師，接受了克文禪師的宗旨和訣竅，後來居住在鹿苑。有一位名叫清素的侍者，是閩地人，跟隨楚圓禪師參禪很久，已經八十歲了。他隱居在鹿苑，從悅禪師與他相鄰而居。有一次，從悅禪師吃蜜漬荔枝，正好清素經過門口。從悅禪師招呼他說：『這是老家帶來的水果，可以一起吃。』清素說：『自從我的先師去世后，我已經很久沒有吃到這種水果了。』從悅禪師問：『你的先師是誰？』清素回答說：『是慈明禪師，我曾經有幸在他身邊侍奉了十三年。』從悅禪師聽了，感到非常驚訝，心想：『十三年都能忍受侍奉的辛苦，如果不是得到了真道，怎麼可能做到呢？』於是，從悅禪師把剩下的荔枝送給清素，漸漸地與他親近起來。清素問從悅禪師：『你拜見的是哪位禪師？』從悅禪師回答說：『是洞山文禪師。』清素又問：『文禪師拜見的是哪位禪師？』從悅禪師回答說：『是黃龍南禪師。』清素說：『南禪師拜見我的先師，沒過多久，他的佛法就得到了大力弘揚，就是這樣。』從悅禪師更加感到疑惑和驚訝，於是帶著香去拜見清素，向他行禮。清素避讓著說：『我因為福報淺薄，先師曾經授記，不允許我...
【English Translation】 English version: Later, he traveled around and visited Zen Master Fang. Upon meeting him, he immediately understood the essence of Zen and returned to his hometown. Suddenly, one day, he asked to bathe and change his clothes, ascended the seat, and said a verse: 'I am fifty-three years old this year, and I have no greed for going or staying. What should be done at the time of death? No need to mutter in the mouth.' After speaking, he peacefully entered Nirvana. Two days later, people heard the sound of the bell, and he suddenly woke up again. From then on, he felt his body light and comfortable, and relics often appeared on his body. When there was a severe drought, people asked him to light lamps and pray for rain, and whatever they prayed for was often answered. Later, he moved to Sacred Spring, and the Dharma was greatly promoted. Zen Master Faming of Kaiyuan (713-741), received the Dharma from Zen Master Baoben Lan, and later returned to his hometown. He behaved in an unrestrained manner, liked to drink alcohol, and often gambled by throwing dice, always getting drunk. He sang several lyrics of Liu Yong every day, taking this as a daily routine. If someone invited him to a vegetarian meal, he would refuse; if someone invited him to drink, he would accept. After more than ten years like this, everyone called him 'Drunken Monk'. One day, he said to the monks in the temple: 'I will leave tomorrow, don't go anywhere else.' The monks secretly laughed at him. The next morning, he tidied up his robes, sat on the seat, and shouted loudly: 'I am leaving! Listen to my verse.' The monks ran to see him after hearing this. Zen Master Faming sang: 'All my life, I have stumbled in drunkenness, but there is still discernment in drunkenness. When I wake up from the wine tonight, where will I be? I'm afraid it's on the willow bank, with the morning breeze and the remaining moon.' After speaking, he passed away peacefully.
(Dingmao year (1267)) Zen Master Congyue lived in Doushuai Temple
Zen Master Congyue received the essence and secrets of Zen Master Kewen, and later lived in Luyuan. There was an attendant named Qingsu, who was from Min and had been practicing Zen with Zen Master Chuyuan for a long time, already eighty years old. He lived in seclusion in Luyuan, and Zen Master Congyue lived next to him. Once, Zen Master Congyue was eating honey-soaked lychees, and Qingsu happened to pass by the door. Zen Master Congyue greeted him and said: 'This is a fruit from my hometown, you can eat it together.' Qingsu said: 'Since my late teacher passed away, I haven't eaten this kind of fruit for a long time.' Zen Master Congyue asked: 'Who is your late teacher?' Qingsu replied: 'It is Zen Master Ciming, I was fortunate enough to serve him for thirteen years.' Zen Master Congyue was very surprised and thought: 'He can endure the hardship of serving for thirteen years, how could he do it if he didn't get the true path?' Therefore, Zen Master Congyue gave the remaining lychees to Qingsu and gradually became close to him. Qingsu asked Zen Master Congyue: 'Which Zen master did you visit?' Zen Master Congyue replied: 'It is Zen Master Dongshan Wen.' Qingsu asked again: 'Which Zen master did Zen Master Wen visit?' Zen Master Congyue replied: 'It is Zen Master Huanglong Nan.' Qingsu said: 'Zen Master Nan visited my late teacher, and soon his Dharma was greatly promoted, that's how it is.' Zen Master Congyue felt even more doubtful and surprised, so he took incense to visit Qingsu and bowed to him. Qingsu avoided and said: 'Because my blessings are shallow, my late teacher once gave me a prophecy, not allowing me to...
為人。悅益恭。素乃曰。憐子之誠。違先師之記。子平生所得。試語我。悅具通所見。素曰。只可入佛。不可入魔。曰何謂也。素曰。豈不見古人道。末後一句。始到牢關。悅擬對。又遽問曰無為如何說。悅又擬對。素忽高笑。悅恍然有得。素乃印可。仍戒曰。文示子者。皆正知見。然子離文太蚤。不能盡其妙。吾今為子點破。使子受用得大自在。他日切勿嗣吾。丁卯悅住龍安兜率院。
(戊辰)法演禪師開法白雲
戊辰。法演。將遷白雲海會。清遠。適自淝川持缽回。慨然曰。吾事始濟。復參隨。往一荒縣。安能究決己事耶。遂作偈告辭。演送以偈曰。睆伯臺前送別時。桃花如錦柳如眉。明年此日憑闌看。依舊青青一兩枝。演遷海會。示眾。須將生死二字貼在額頭上。討取個分曉。如只隨群作隊。打鬨過日。他時閻老子。打算飯錢。莫道我不曾說與你來。若是做工夫。須要時時簡點。刻刻提撕。那裡是得力處。那裡是不得力處。那裡是打失處。那裡是不打失處。有一等。才上蒲團。便打瞌睡。及至醒來。胡思亂想。才下蒲團。便說雜話。如此辦道。直至彌勒下生。也未得入手。須是猛著精彩。提個話頭。晝參夜參。與他廝捱。不可坐在無事甲里。又不可蒲團上死坐。若雜念轉斗轉多。輕輕放下。下地走
【現代漢語翻譯】 現代漢語譯本 （慧）悅（禪師）對（慧）素（禪師）說：『（您）憐愛兒子的真誠，違背了先師的遺訓。您平生所得，試著告訴我。』（慧）悅全部說了自己的見解。（慧）素說：『只可入佛，不可入魔。』（慧）悅問：『這話怎麼說？』（慧）素說：『難道沒聽古人說嗎？末後一句，始到牢關。』（慧）悅正要回答，（慧）素又趕緊問：『無為如何說？』（慧）悅又要回答，（慧）素忽然大笑。（慧）悅恍然有所領悟。（慧）素於是印可了他，仍然告誡說：『（我）用文字開示你的，都是正知正見。然而你離開文字太早，不能完全領會其中的妙處。我現在為你點破，使你受用得大自在。他日切勿傚法我。』丁卯年（1267年），（慧）悅住在龍安兜率院。
（戊辰年（1148年））法演禪師在白雲山開法
戊辰年（1148年），法演禪師將要遷往白雲海會（寺）。清遠禪師剛從淝川持缽回來，感慨地說：『我的事情才剛開始，又要跟隨您前往荒涼的縣城，怎麼能徹底解決自己的事情呢？』於是作偈告辭。法演禪師作偈送別說：『睆伯臺前送別時，桃花如錦柳如眉。明年此日憑闌看，依舊青青一兩枝。』法演禪師遷往海會（寺）后，對大眾開示說：『必須將生死二字貼在額頭上，討個明白。如果只是隨波逐流，混日子，將來閻王老子算飯錢的時候，別說我不曾告訴過你們。如果是做功夫，必須時時檢查，刻刻提醒。哪裡是得力處，哪裡是不得力處，哪裡是打失處，哪裡是不打失處。』有一種人，才上蒲團，便打瞌睡，等到醒來，胡思亂想，才下蒲團，便說雜話。如此修行，直到彌勒佛下生，也未得入門。必須猛著精神，提起話頭，白天參，夜裡參，與它廝捱。不可坐在無事甲里，又不可蒲團上死坐。如果雜念越來越多，輕輕放下，下地走走。
【English Translation】 English version （Hui）Yue (Chan master) said to (Hui)Su (Chan master): 'Your compassion for your son contradicts the late master's instructions. Tell me what you have gained in your life.' (Hui)Yue fully explained his views. (Hui)Su said: 'You can only enter Buddhahood, not enter the demonic path.' (Hui)Yue asked: 'What does that mean?' (Hui)Su said: 'Haven't you heard the ancients say? The last sentence is the beginning of reaching the final barrier.' (Hui)Yue was about to answer, but (Hui)Su quickly asked: 'How do you explain non-action (Wuwei)?' (Hui)Yue was about to answer again, but (Hui)Su suddenly laughed loudly. (Hui)Yue suddenly realized something. (Hui)Su then approved of him and warned him: 'What I show you in writing is all right knowledge and right views. However, you left the texts too early and cannot fully understand their subtleties. I will now reveal it to you, so that you can benefit greatly and be at great ease. Do not imitate me in the future.' In the year Dingmao (1267), (Hui)Yue lived in the Tushita (inner sanctuary of a temple) Courtyard of Long'an.
(Wuchen (1148)) Chan Master Fayan Opens the Dharma at Baiyun (White Cloud Mountain)
In the year Wuchen (1148), Fayan (Chan master) was about to move to Baiyun Haihui (temple). Qingyuan (Chan master) had just returned from Feichuan with his alms bowl and said with emotion: 'My affairs have just begun, and I am going to follow you to a desolate county. How can I thoroughly resolve my own affairs?' So he composed a verse to bid farewell. Fayan (Chan master) composed a verse to send him off, saying: 'When we bid farewell in front of Huanbo Terrace, the peach blossoms are like brocade and the willows are like eyebrows. Next year on this day, leaning on the railing to look, there are still one or two green branches.' After Fayan (Chan master) moved to Haihui (temple), he instructed the assembly: 'You must put the two words 'birth and death' on your forehead and seek a clear understanding. If you just follow the crowd and waste your days, when Yama (King of Hell) calculates the cost of your meals in the future, don't say I didn't tell you. If you are doing Kung Fu (spiritual practice), you must check it at all times and remind yourself at every moment. Where is the place where you gain strength, where is the place where you don't gain strength, where is the place where you lose it, and where is the place where you don't lose it?' There are some people who fall asleep as soon as they sit on the futon, and when they wake up, they think wildly. As soon as they get off the futon, they talk nonsense. If you practice the Way like this, you will not be able to enter the door until Maitreya (Buddha of the Future) is born. You must be energetic and bring up the topic, participate in the day and participate in the night, and fight with it. You must not sit in the armor of nothing, and you must not sit dead on the futon. If distracting thoughts turn more and more, gently put them down and walk on the ground.
一遭。再上蒲團。開兩眼。捏兩拳。豎起脊梁。依前提起話頭。便覺清涼。如一鍋沸湯。攙一杓冷水相似。如此做工夫。定有到家時節。上堂。汝等諸人。見老和尚鼓動唇吻。豎起拂子。便作勝解。及乎山禽聚集。牛動尾巴。卻將作等閑。殊不知。檐聲不斷前旬雨。電影還連后夜雷。上堂。山僧昨日入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪。動轉行坐。青黃赤白。一一見了。仔細看時。元來青布幔里有人。山僧忍俊不禁。乃問長史高姓。他道。老和尚看便了問甚麼姓。大眾。山僧被他一問。直得無言可對。無理可伸。還有人。為山僧道得么。昨日那裡落節。今日這裡拔本。謝監收上堂。人之性命事。第一須是○。欲得成此○。先須防于○。若是真○人。○○謝街坊上堂。街坊昨日。將一把沙。到方丈前。一見老僧。劈面便撒。賴遇老僧先見。衫袖一遮。並不妨事。今朝舉似大眾。不敢隱藏。何故。賞伊大膽。下得這個手腳。忽有人。問白雲。為什麼只恁休去。不見道老不以筋力為能。然雖如是。賓主歷然。端和尚忌辰上堂。去年正當恁么時。多前年三件事。今年正當恁么時。多去年七件事。這十件事。數不過者甚多。何也。去卻七三存一事。是去年說是今日。急如箭。黑似漆。無言童子口吧吧。
【現代漢語翻譯】 現代漢語譯本 再一次回到蒲團上，睜開雙眼，握緊雙拳，挺直脊樑，按照之前的樣子提起話頭，立刻感到清涼，就像一鍋沸騰的湯，加入一勺冷水一樣。如此用功，必定有到達目標的時候。上堂說法。你們這些人，看到老和尚鼓動嘴唇，豎起拂塵，就認為是殊勝的理解。等到山裡的鳥聚集，牛搖動尾巴，卻將這些看作平常的事情。卻不知道，屋檐滴水的聲音，還在延續前幾天的雨，閃電的光影，還連線著後半夜的雷聲。上堂說法。老衲昨天進城，看到一個戲臺上的傀儡戲。我不免走近前觀看。有的傀儡端莊奇特，有的傀儡醜陋不堪。它們動轉行走坐臥，呈現出青黃赤白各種顏色，我都一一看到了。仔細觀察時，原來是在青布幔里有人在操縱。老衲忍不住笑了出來，於是問管事的人貴姓。他回答說：『老和尚你看看戲就行了，問什麼姓？』各位，老衲被他這一問，頓時無言以對，無理可辯。還有人能替老衲說出道理嗎？昨天在那裡失了節，今天在這裡拔出根本。感謝監收上堂說法。人的性命攸關的事情，第一必須是圓滿（○，指圓滿的覺悟）。想要成就這個圓滿（○），首先必須防備于未然（○，指各種煩惱和誘惑）。如果是真正的圓滿之人（○），圓圓滿滿（○○）地感謝街坊鄰里。上堂說法。街坊昨天，拿了一把沙子，到方丈室前，一見到老僧，劈頭蓋臉就撒了過來。幸虧老僧事先看見，用衣袖一遮，並沒有妨礙什麼事。今天告訴大家這件事，不敢隱瞞。為什麼呢？讚賞他大膽，下得了這樣的手腳。如果有人問白雲，為什麼只是這樣休息去了呢？沒聽過『老了不以筋力為能』這句話嗎？雖然如此，賓主關係依然分明。端和尚忌辰上堂說法。去年正當這個時候，比前年多了三件事。今年正當這個時候，比去年多了七件事。這十件事，數不過來的還有很多。為什麼呢？去掉七和三，留下一件事，是去年說的是今天。快如箭，黑如漆，無言的童子，口張著說不出話。
【English Translation】 English version Once again, I return to the蒲團 (pútuán, meditation cushion), open my eyes, clench my fists, straighten my spine, and, as before, begin to speak. Immediately, I feel a sense of coolness, like adding a spoonful of cold water to a pot of boiling soup. If you work hard in this way, you will surely reach your goal. Ascending the hall to preach. All of you, when you see the old monk moving his lips and raising his拂子 (fúzi, whisk), you take it as a profound understanding. But when the mountain birds gather and the cow wags its tail, you treat these as ordinary matters. You don't realize that the sound of dripping eaves still echoes the rain of the past few days, and the flashes of lightning still connect to the thunder of the late night. Ascending the hall to preach. Yesterday, I went into the city and saw a puppet show on a stage. I couldn't help but go closer to watch. Some puppets were dignified and peculiar, while others were ugly and unbearable. They moved, walked, sat, and lay down, displaying various colors of blue, yellow, red, and white, all of which I saw. Upon closer inspection, I realized that there were people manipulating them from behind a blue cloth curtain. I couldn't help but smile and asked the person in charge what his name was. He replied, 'Old monk, just watch the show, why ask for my name?' Everyone, I was left speechless and unable to argue by his question. Is there anyone who can speak the truth for me? Yesterday, I lost my integrity there; today, I uproot the source here. Thank you, Supervisor, for ascending the hall to preach. The most important thing concerning human life is ○ (yuánmǎn, perfection). If you want to achieve this ○ (yuánmǎn, perfection), you must first guard against ○ (various afflictions and temptations). If you are a truly ○ (yuánmǎn, perfect) person, then ○○ (perfectly and completely) thank the neighbors. Ascending the hall to preach. Yesterday, the neighbors took a handful of sand and threw it at the old monk's face in front of the abbot's room. Fortunately, the old monk saw it beforehand and blocked it with his sleeve, so it didn't cause any harm. Today, I'm telling everyone about this, not daring to hide it. Why? I admire his boldness for being able to take such action. If someone asks 白雲 (Báiyún, White Cloud, a monk's name), why did he just rest like that? Haven't you heard the saying 'When old, one cannot rely on physical strength'? Even so, the relationship between guest and host is still clear. Ascending the hall to preach on the anniversary of Monk 端 (Duān)'s death. Last year at this time, there were three more things than the year before. This year at this time, there are seven more things than last year. There are many more than these ten things that cannot be counted. Why? Remove seven and three, and leave one thing, which is what was said last year is today. As fast as an arrow, as black as lacquer, the speechless child's mouth is agape.
無足仙人劈胸趯。乃云交。下座。上堂。說佛說法。拈槌豎拂。白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么總不得。也則白雲萬里。或有個漢出來道。長老。你恁么道。也則白雲萬里。這個說話。喚作矮子看戲。隨人上下。三十年後一場好笑。且道。笑個甚麼。笑白雲萬里。示眾。舉德山答僧。我宗無語句。雪峰聞之有省。后峰云。我當時空手去。空手歸因緣。演云。白雲今日說向透未過者。有個人。從東京來。問伊甚處來。他卻道。蘇州來。問伊蘇州事如何。伊道。一切尋常。雖然如是。謾白雲不過。何故。祇為語音各別。畢竟如何。蘇州菱邵白藕。示眾。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。達磨大師。信腳來信口道。後代兒孫。多成計較。要會開花結果處么。鄭州梨青州棗。萬物無過出處好。示眾。真如凡聖皆是夢言。佛及眾生併爲增語。或有人出來道。盤山老聻。但向伊道。不因紫陌花開早。爭得黃鶯下柳條。若更問五祖老聻。自云。諾惺惺著。又云。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮花。一年生一度。又云。賤賣擔板漢。貼秤麻三斤。百千年滯貨。何處著渾身。垂語云。譬如水牯
【現代漢語翻譯】 現代漢語譯本 無足仙人（指沒有雙足的仙人）劈胸踢。便說『交』。下座。上堂。說佛說法。拿起木槌，豎起拂塵。白雲萬里。德山（指德山宣鑒禪師）入門便打。臨濟（指臨濟義玄禪師）入門便喝。白雲萬里。然後這樣也不行，那樣也不行，這樣那樣都不行。也只是白雲萬里。如果有人出來說：『長老，你這樣說，也只是白雲萬里。』這種說話，叫做矮子看戲，隨人上下。三十年後一場好笑。且說，笑個什麼？笑白雲萬里。 示眾。舉德山回答僧人的話：『我宗無語句。』雪峰（指雪峰義存禪師）聽了有所領悟。后峰說：『我當時空手去，空手歸。』演說因緣。演云：『白雲今日說得透徹了嗎？』有個人，從東京來，問他從哪裡來，他卻說從蘇州來。問他蘇州的事情怎麼樣，他說一切尋常。雖然如此，也瞞不過白雲。為什麼？只因爲語音各別。到底如何？蘇州菱角、雪白的藕。 示眾。我本來到這裡，傳法救度迷惑的眾生。一花開五葉，結果自然成。達磨大師（菩提達摩），信腳而來，信口而道，後代兒孫，多成計較。要會開花結果的地方嗎？鄭州的梨，青州的棗，萬物沒有比出產的地方更好。 示眾。真如、凡聖都是夢話，佛及眾生都是多餘的話。如果有人出來問：『盤山老（指盤山寶積禪師）怎麼樣？』就對他說：『不因紫陌花開早，爭得黃鶯下柳條。』如果再問五祖老（指五祖弘忍禪師）怎麼樣？』自己說：『諾，惺惺著。』又說：『悟了同未悟，歸家尋舊路。一字是一字，一句是一句。自小不脫空，兩歲學移步。湛水生蓮花，一年生一度。』又說：『賤賣擔板漢，貼秤麻三斤。百千年滯貨，何處著渾身。』垂語云：『譬如水牯（水牛）。』
【English Translation】 English version The Footless Immortal kicks the chest. Then says 'Exchange'. Descends from the seat. Ascends the hall. Speaks the Buddha's Dharma. Raises the mallet and holds up the whisk. Ten thousand miles of white clouds. Deshan (Zen Master Deshan Xuanjian) strikes upon entry. Linji (Zen Master Linji Yixuan) shouts upon entry. Ten thousand miles of white clouds. Then, like this is not acceptable, not like this is not acceptable, neither like this nor not like this is acceptable. It is still ten thousand miles of white clouds. If someone comes out and says, 'Elder, you say it like this, it is still ten thousand miles of white clouds.' This kind of talk is like a dwarf watching a play, following others up and down. Thirty years later, a good laugh. But what is there to laugh about? Laughing at ten thousand miles of white clouds. Showing the assembly. Quoting Deshan's answer to a monk: 'My school has no words.' Xuefeng (Zen Master Xuefeng Yicun) heard this and had an awakening. Houfeng said: 'I went empty-handed at that time, and returned empty-handed.' Expounding on the causes and conditions. Yan said: 'Has the white cloud spoken thoroughly today?' There is a person who comes from Tokyo, and when asked where he comes from, he says he comes from Suzhou. When asked how things are in Suzhou, he says everything is ordinary. Even so, he cannot deceive the white clouds. Why? Only because the voices are different. What is it after all? Suzhou water chestnuts, white lotus roots. Showing the assembly. I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the result naturally comes to fruition. The Great Master Bodhidharma (Bodhidharma), came on faith and spoke on faith, and later generations mostly become calculating. Do you want to know the place where flowers bloom and fruits bear? Zhengzhou pears, Qingzhou dates, nothing is better than the place of origin. Showing the assembly. True Thusness, the mundane and the sacred are all dream words, the Buddha and sentient beings are all superfluous words. If someone comes out and asks, 'What about old Panshan (Zen Master Panshan Baoji)?' Just say to him, 'If the purple flowers did not bloom early, how could the orioles come down to the willow branches?' If you ask further about old Fifth Patriarch (Zen Master Hongren), say to yourself, 'Yes, be alert.' Also saying, 'Enlightened is the same as unenlightened, returning home to find the old path. One word is one word, one sentence is one sentence. From childhood, one does not escape emptiness, learning to walk at two years old. Clear water grows lotus flowers, once a year.' Also saying, 'Selling cheap the carrying-pole man, adding three pounds of hemp to the scale. Goods stuck for hundreds and thousands of years, where to put the whole body?' Concluding words: 'It is like a water buffalo.'
牛過窗欞。頭角四蹄都過了。因甚尾巴過不得。演一日。持錫繞廊曰。莫有屬牛人問命么。眾皆無語。乃自曰。孫臏今日開舖。更無一人垂顧。可憐三尺龍鬚。喚作尋常露布。室中常問僧。倩女離魂。那個是真底。又常展手問僧曰。如何喚作手○圓璣。福州林氏子。師慧南。密受記莂。荷擔叢林。不知寒暑。墾田蒔松。守一職十年不易。南稱為本色出家兒。及遷黃龍。攜璣與俱。南歿。建塔畢辭去。龜峰大溈爭致不赴。祖心欲以繼黃龍法席。璣掉頭徑去。人問故曰。先師誡我。未登五十。不可為人。客歸宗時。年四十八。了元勸應謝景溫之請。住洪州翠巖。
(己巳)宗顯參純白禪師
宗顯。成都人。少為進士有聲。嘗晝掬溪水為戲。至夜思之。遂見冷然盈室。欲汲之不可。而塵境自空。曰吾世網裂矣。往依純白得度受具。后隨眾咨參。白一日問顯曰。高高峰頂立。深深海底行。汝作么生會。顯于言下頓悟。曰釘殺腳跟也。白拈起拂子曰。這個又作么生。顯一笑而出○元祐。住道林六年。棄游廬山。徐王奏賜紫方袍。祐作偈辭之。人問故。祐曰。人主之施。非敢辭。以近名。但以法未等耳。昔惠滿不受宿請曰。天下無僧。乃受汝供。滿何人哉。王安上。嘗問法于祐。延住云居。祐曰。為攜此骨。歸葬峰頂
【現代漢語翻譯】 現代漢語譯本 牛從窗戶經過。頭、角、四蹄都過去了，為什麼尾巴卻過不去？演一日禪師拿著錫杖繞著走廊說：『有沒有屬牛的人要算命的？』眾人都沉默不語。於是自言自語道：『孫臏今天開張算命鋪，竟然沒有一個人來光顧。可憐我這三尺長的鬍鬚，卻被當作尋常的告示。』室中禪師常常問僧人：『倩女離魂的故事中，哪個才是真正的？』又常常伸出手問僧人說：『如何稱呼這隻手？』圓璣禪師，是福州林氏的兒子，師從慧南禪師，秘密地接受了印可。他承擔叢林的事務，不分寒暑，開墾田地，種植松樹，堅守一個職位十年不變。慧南禪師稱他為本色出家兒。等到遷往黃龍寺時，他帶著圓璣一同前往。慧南禪師圓寂后，圓璣建塔完畢就辭別而去。龜峰、大溈等寺都爭相邀請他，他都沒有答應。祖心禪師想讓他繼承黃龍寺的法席，圓璣卻掉頭徑直離去。人們問他原因，他說：『先師告誡我，不到五十歲，不可以為人師。』客歸宗禪師在(元祐)年間回到宗門時，圓璣四十八歲。了元禪師勸他應謝景溫的邀請，去洪州翠巖寺住持。
(己巳，1089)宗顯禪師參拜純白禪師
宗顯禪師，是成都人。年輕時以進士聞名。曾經白天用手捧起溪水玩耍，到了晚上想起這件事，就看見一股寒氣充滿房間，想要汲取卻做不到，而塵世的境界自然空寂。他說：『我的世俗之網破裂了。』於是前往依止純白禪師剃度受戒。後來跟隨大眾參禪。純白禪師有一天問宗顯禪師說：『高高峰頂立，深深海底行，你作何理解？』宗顯禪師在言下頓悟，說：『釘殺腳跟也。』純白禪師拿起拂子說：『這個又作么生？』宗顯禪師一笑而出。(元祐，1086-1094)年間，宗顯禪師在道林寺住了六年，然後放棄遊歷廬山。徐王上奏朝廷賜予他紫方袍。宗顯禪師作偈辭謝。人們問他原因，宗顯禪師說：『人主的施捨，並非我敢於辭謝，而是因為接近名利。只是因為我的法還不夠等同於佛。』過去惠滿禪師不受留宿的邀請，說：『天下沒有僧人，才接受你的供養。』惠滿禪師是什麼人呢？王安石曾經向宗顯禪師問法，邀請他去云居山住持。宗顯禪師說：『爲了攜帶這把老骨頭，歸葬峰頂。』
【English Translation】 English version A cow passes through the window. The head, horns, and four hooves have all passed through. Why can't the tail pass through? One day, Chan Master Yan, holding his tin staff, walked around the corridor and said, 'Is there anyone born in the year of the Ox who wants their fortune told?' Everyone was silent. So he said to himself, 'Sun Bin opens his fortune-telling shop today, but not a single person comes to patronize it. Pity my three-foot-long beard, which is treated like an ordinary notice.' Chan Master in the room often asked the monks, 'In the story of Qian Nü Leaving Her Soul, which one is the real one?' He also often held out his hand and asked the monks, 'What do you call this hand?' Chan Master Yuanji, son of the Lin family of Fuzhou, secretly received the seal of approval from Chan Master Huinan. He took on the affairs of the Sangha, regardless of cold or heat, cultivating fields and planting pine trees, holding one position for ten years without change. Chan Master Huinan called him a 'true-to-himself' monk. When he moved to Huanglong Temple, he took Yuanji with him. After Chan Master Huinan passed away, Yuanji finished building the pagoda and then left. Guifeng and Dawei Temples all vied to invite him, but he did not agree. Chan Master Zuxin wanted him to succeed to the Dharma seat of Huanglong Temple, but Yuanji turned his head and left directly. People asked him the reason, and he said, 'My late teacher warned me that I should not become a teacher until I am fifty years old.' When Guest Guizong Chan Master returned to the sect in the (Yuanyou, 1086-1094) era, Yuanji was forty-eight years old. Liaoyuan Chan Master persuaded him to accept Xie Jingwen's invitation to reside at Cuiyan Temple in Hongzhou.
(JiSi, 1089) Chan Master Zongxian visits Chan Master Chunbai
Chan Master Zongxian was from Chengdu. In his youth, he was famous as a Jinshi (a successful candidate in the highest imperial examinations). Once, during the day, he scooped up stream water to play with. At night, thinking about this, he saw a cold air filling the room, wanting to draw it but unable to, and the realm of dust naturally became empty. He said, 'My worldly net is broken.' So he went to rely on Chan Master Chunbai to be tonsured and receive the precepts. Later, he followed the assembly to consult Chan. One day, Chan Master Chunbai asked Chan Master Zongxian, 'Standing on the peak of the high peak, walking in the deep seabed, how do you understand it?' Chan Master Zongxian had a sudden enlightenment upon hearing these words, saying, 'Nailing down the heels.' Chan Master Chunbai picked up the whisk and said, 'What about this?' Chan Master Zongxian smiled and left. During the (Yuanyou, 1086-1094) era, Chan Master Zongxian lived in Daolin Temple for six years, then gave up traveling to Mount Lu. King Xu memorialized the court to bestow upon him a purple robe. Chan Master Zongxian composed a verse to decline it. People asked him the reason, and Chan Master Zongxian said, 'The bestowal of the ruler is not that I dare to decline, but because it is close to fame and profit. It is only because my Dharma is not yet equal to the Buddha.' In the past, Chan Master Huiman did not accept the invitation to stay overnight, saying, 'There are no monks in the world, so I accept your offering.' What kind of person was Chan Master Huiman? Wang Anshi once asked Chan Master Zongxian about the Dharma, inviting him to reside at Yunju Mountain. Chan Master Zongxian said, 'In order to carry these old bones, I will return to bury them on the peak.'
耳。登輿而去○系南。汀州張氏子。參元祐于道林。獲印可。祐遷羅漢。南掌堂司。祐移云居。以南繼席。有居士張戒者。參南。一日南問曰。如何。曰不會。南復詰之不已。戒忽領旨。獻投機頌。有身眠大海須彌枕。石筍抽條也大奇之句。尋辭別。南示偈曰。汝到廬山山到汝。更誰別我廬山去。出門問取嶺頭風。大道騰騰無本據○善本。穎人。漢董仲舒之後。博學清修。無仕宦意。至京師。為大僧。隨喜華嚴。夜夢童子。如世所畫善財。合掌導而南。覺曰。諸佛菩薩。加被我矣。其欲我南詢諸友乎。遂遊方至蘇州。謁宗本。本坐定。特顧之。善本默契宗旨。出世雙林。己巳移住錢塘凈慈。時號大小本○宗賾。襄陽人。棄儒從釋。志節高邁。學問淵博。參真州長蘆夫。夫歿。賾補其處。元祐四年。結蓮華勝會。率大海眾。各念阿彌陀佛。百聲千聲。乃至萬聲。迴向同緣。愿生彼國。一夕夢一男子。烏巾白衣。可三十許。風貌清美。舉措閑雅。揖謂𧷤曰。欲入公彌陀會。告書一名。𧷤乃取勝會錄秉筆。問曰。公何名。曰普慧。𧷤書已。白衣者又曰。家兄亦告上名。𧷤問曰。令兄何名。曰普賢。言訖不見○慧元。住承天。元祐四年。持缽至湖。湖人曰。師到處為家。何苦獨愛姑蘇乎。固留不使還。乃住報本。
(庚
【現代漢語翻譯】 現代漢語譯本 耳。登輿而去○系南，汀州（地名，今福建省龍巖市）張氏之子。參學元祐（1086-1094）年間的道林禪師，獲得印可。道林禪師后遷往羅漢寺，系南擔任掌堂司的職務。道林禪師又移居云居山，由系南接替他的位置。有位名叫張戒的居士，向系南參禪。一天，系南問他：『如何？』張戒回答：『不會。』系南反覆追問，張戒忽然領悟了禪旨，獻上投機頌，其中有『身眠大海須彌枕，石筍抽條也大奇』的句子。不久，張戒辭別，系南贈偈語說：『汝到廬山山到汝，更誰別我廬山去。出門問取嶺頭風，大道騰騰無本據。』 ○善本，穎州（地名，今安徽省阜陽市）人，是漢朝董仲舒的後代。他博學清修，沒有做官的意願。到了京師，成為一名大僧，隨喜《華嚴經》。夜晚夢見一個童子，如同世俗所畫的善財童子（梵文：Sudhana），合掌引導他向南走。醒來后，善本說：『諸佛菩薩加持我啊！是想讓我向南拜訪各位道友嗎？』於是遊方至蘇州，拜謁宗本禪師。宗本禪師入定后，特別關注他。善本默默契合了禪宗的宗旨，在雙林寺出世，己巳年移居錢塘（地名，今浙江省杭州市）凈慈寺，當時人稱大小本。 ○宗賾，襄陽（地名，今湖北省襄陽市）人，放棄儒學而出家為僧，志節高尚，學問淵博。參學真州（地名，今江蘇省儀徵市）長蘆寺的夫禪師。夫禪師圓寂后，宗賾接替了他的位置。元祐四年（1089），結蓮華勝會，率領大眾，各自唸誦阿彌陀佛（梵文：Amitābha）名號，百聲千聲，乃至萬聲，迴向同一因緣，愿往生西方極樂世界。一天晚上，夢見一個男子，頭戴烏巾，身穿白衣，大約三十歲左右，風貌清俊，舉止閑雅，作揖對宗賾說：『想加入您的彌陀會，請登記一個名字。』宗賾於是拿起勝會錄，秉筆問道：『您叫什麼名字？』回答說：『普慧。』宗賾登記完畢，白衣男子又說：『我的哥哥也請登記上名字。』宗賾問道：『您的哥哥叫什麼名字？』回答說：『普賢（梵文：Samantabhadra）。』說完就不見了。 ○慧元，住在承天寺。元祐四年（1089），持缽來到湖州（地名，今浙江省湖州市）。湖州人說：『禪師到處為家，何苦只愛姑蘇（地名，今江蘇省蘇州市）呢？』堅決挽留不讓他回去，於是住在報本寺。 (庚
【English Translation】 English version Ear. He departed in a carriage. ○ Xi Nan, a son of the Zhang family from Tingzhou (a place name, now Longyan City, Fujian Province). He studied with Zen Master Daolin during the Yuanyou period (1086-1094) and received his approval. Zen Master Daolin later moved to Luohan Temple, and Xi Nan took the position of director. Zen Master Daolin then moved to Yunju Mountain, and Xi Nan succeeded him. There was a layman named Zhang Jie who consulted Xi Nan on Chan. One day, Xi Nan asked him, 'What about it?' Zhang Jie replied, 'I don't understand.' Xi Nan repeatedly questioned him, and Zhang Jie suddenly understood the essence of Chan, presenting a poem of opportunity, which included the lines 'Sleeping in the sea with Mount Sumeru as a pillow, the stone bamboo shoots are also very strange.' Soon, Zhang Jie bid farewell, and Xi Nan gave him a verse saying, 'You go to Mount Lu, and the mountain goes to you. Who else can separate me from Mount Lu? Go out and ask the wind at the top of the ridge, the great path is vast and without foundation.' ○ Shanben, a native of Yingzhou (a place name, now Fuyang City, Anhui Province), was a descendant of Dong Zhongshu of the Han Dynasty. He was erudite and cultivated himself purely, without any intention of becoming an official. When he arrived in the capital, he became a great monk, rejoicing in the Avatamsaka Sutra. At night, he dreamed of a child, like the Sudhana (Sanskrit: Sudhana) depicted in the world, joining his palms and guiding him south. Upon waking up, Shanben said, 'The Buddhas and Bodhisattvas are blessing me! Do they want me to visit my fellow practitioners in the south?' So he traveled to Suzhou and visited Zen Master Zongben. After Zen Master Zongben entered samadhi, he paid special attention to him. Shanben silently agreed with the tenets of Zen, emerged in Shuanglin Temple, and moved to Jingci Temple in Qiantang (a place name, now Hangzhou City, Zhejiang Province) in the year of Jisi, and was known as Big and Small Ben at the time. ○ Zongze, a native of Xiangyang (a place name, now Xiangyang City, Hubei Province), abandoned Confucianism and became a monk, with lofty aspirations and profound knowledge. He studied with Zen Master Fu of Changlu Temple in Zhenzhou (a place name, now Yizheng City, Jiangsu Province). After Zen Master Fu passed away, Zongze took his place. In the fourth year of Yuanyou (1089), he formed the Lotus Victory Assembly, leading the masses to recite the name of Amitabha (Sanskrit: Amitābha), hundreds of thousands of times, and even tens of thousands of times, dedicating the same cause and wishing to be reborn in the Western Pure Land. One night, he dreamed of a man, wearing a black scarf and white clothes, about thirty years old, with a handsome appearance and elegant demeanor, bowing to Zongze and saying, 'I want to join your Amitabha Assembly, please register a name.' Zongze then picked up the Victory Assembly record and asked, 'What is your name?' He replied, 'Puhui.' After Zongze finished registering, the man in white said again, 'Please also register my brother's name.' Zongze asked, 'What is your brother's name?' He replied, 'Samantabhadra (Sanskrit: Samantabhadra).' After saying that, he disappeared. ○ Huiyuan lived in Chengtian Temple. In the fourth year of Yuanyou (1089), he came to Huzhou (a place name, now Huzhou City, Zhejiang Province) with his alms bowl. The people of Huzhou said, 'The master makes his home everywhere, why bother to love Gusu (a place name, now Suzhou City, Jiangsu Province) alone?' They insisted on keeping him from returning, so he lived in Baoben Temple. (Geng
午)克文禪師住歸宗
克文。居高安六年。移住歸宗。顯謨朱世英。問佛法大意。文答曰。辱書以佛法為問。佛法至妙無二。但未至於妙。則互有長短。茍至於妙。則悟心之人。如實知自心。究竟本來成佛。如實自在。如實安樂。如實解脫。如實清凈。而日用惟用自心。自心變化。把得便用。莫問是非。擬心思量。已不是也。不擬心。一一天真。一一明妙。一一如蓮花不著水。所以迷自心故作眾生。悟自心故成佛。而眾生即佛。佛即眾生。繇迷悟故。有彼此也。如今學者。多不信自心。不悟自心。不得自心明妙受用。不得自心安樂解脫。心外妄有禪道。妄立奇特。妄生取捨。縱修行。落外道二乘禪寂斷見境界○法秀。主法雲。元祐五年八月示疾。詔翰林醫官視之。醫請候脈。秀仰視曰。汝何為者也。吾有疾當死耳。求治之。是以生為可戀也。平生生死夢三者。無所揀擇。去之。呼侍者。更衣安坐。說偈曰。來時無佛去時空。南北東西事一同。六處住持無所補。秀良久。監寺進曰。和尚何不道末後句。秀曰。珍重珍重。言訖而逝○治平二年。懷璉上疏乞歸。元祐五年。無疾而化。壽八十一。
(辛未)禾山德普禪師入寂(黃龍南法嗣臨濟第九世)
德普。住禾山。十有二年。元祐五年十二月二十五日
【現代漢語翻譯】 現代漢語譯本 午)克文禪師住在歸宗。
克文禪師在高安住了六年，之後移居歸宗。顯謨朱世英詢問佛法大意，克文禪師回答說：『承蒙您來信以佛法為問，佛法至精至妙，沒有兩樣。只是未達到精妙的境界，則互相之間存在長短優劣。如果達到精妙的境界，那麼領悟自心的人，如實地瞭解自己的心，最終本來就已成佛，如實地自在，如實地安樂，如實地解脫，如實地清凈，並且日常運用都只是運用自己的心。自己的心千變萬化，把握住就能運用，不要問是非對錯。如果用意識去思量，就已經不是了。不用意識，每一天都是天真自然，每一天都光明精妙，每一天都像蓮花一樣不沾染水。所以因為迷惑于自心，才成為眾生；因為領悟自心，才成就佛。而眾生就是佛，佛就是眾生，由於迷惑和覺悟的緣故，才有了彼此的分別。如今的學佛之人，大多不相信自己的心，不領悟自己的心，無法得到自心光明精妙的受用，無法得到自心安樂解脫。在心外虛妄地認為存在禪道，虛妄地建立奇特的見解，虛妄地產生取捨之心。即使修行，也落入外道、二乘禪寂斷滅的境界。』
法秀禪師，主持法雲寺。元祐五年（1090年）八月示現疾病，皇帝下詔翰林醫官前去診視。醫生請求診脈，法秀禪師仰視醫生說：『你是什麼人？我得了病，應當死去罷了。如果求醫治療，那就是認為生命值得留戀了。』他平生對於生死和夢境這三者，沒有什麼選擇，就離開了人世。他呼喚侍者，更換衣服安穩坐好，說了偈語：『來時沒有佛，去時空空蕩蕩，南北東西，事情都是一樣。六處住持，沒有什麼補益。』法秀禪師沉默良久，監寺上前說：『和尚為何不說最後的句子？』法秀禪師說：『珍重，珍重。』說完就去世了。
治平二年（1065年），懷璉上疏請求告老還鄉。元祐五年（1090年），沒有疾病而圓寂，享年八十一歲。
(辛未)禾山德普禪師入寂（黃龍南法嗣，臨濟宗第九世）。
德普禪師，住在禾山十二年。元祐五年（1090年）十二月二十五日。
【English Translation】 English version Wu) Chan Master Kewen resided at Guizong.
Kewen lived in Gao'an for six years before moving to Guizong. Xianmo Zhu Shiying asked about the general meaning of the Buddha-dharma. Kewen replied, 'I am honored by your letter asking about the Buddha-dharma. The Buddha-dharma is supremely subtle and without duality. However, if it has not reached the state of subtlety, there are relative strengths and weaknesses. If it reaches the state of subtlety, then the person who awakens to their own mind truly knows their own mind, ultimately becoming a Buddha from the beginning, truly free, truly at peace, truly liberated, and truly pure, and daily uses only their own mind. One's own mind is ever-changing; grasp it and use it, do not ask about right and wrong. If you try to think and deliberate, it is already not it. Without deliberation, every day is natural and genuine, every day is bright and subtle, every day is like a lotus flower that does not cling to water. Therefore, because of delusion about one's own mind, one becomes a sentient being; because of awakening to one's own mind, one becomes a Buddha. And sentient beings are Buddhas, and Buddhas are sentient beings. Because of delusion and awakening, there are distinctions of self and other. Nowadays, many students do not believe in their own minds, do not awaken to their own minds, and cannot attain the bright and subtle enjoyment of their own minds, nor can they attain the peace and liberation of their own minds. They falsely believe in the existence of Chan practice outside of the mind, falsely establish strange and unique views, and falsely generate grasping and rejection. Even if they practice, they fall into the realms of external paths, the two vehicles, Chan samadhi, and annihilationist views.'
Chan Master Faxiu presided over Fayun Temple. In the eighth month of Yuanyou 5 (1090), he manifested illness. The emperor ordered a Hanlin medical official to examine him. The doctor requested to take his pulse. Faxiu looked up at the doctor and said, 'Who are you? I am ill and should die. To seek treatment is to think that life is worth clinging to.' Throughout his life, he had no preference among life, death, and dreams, and he departed. He called his attendant, changed his clothes, and sat peacefully, reciting a verse: 'When coming, there is no Buddha; when going, there is emptiness. North, south, east, and west, things are all the same. Dwelling in the six places is of no benefit.' Faxiu was silent for a long time. The supervisor of the temple stepped forward and said, 'Why doesn't the abbot say the final line?' Faxiu said, 'Take care, take care.' After saying this, he passed away.
In the second year of Zhiping (1065), Huailian submitted a memorial requesting to retire and return home. In the fifth year of Yuanyou (1090), he passed away without illness, at the age of eighty-one.
(Xinwei) Chan Master Depu of Heshan entered Nirvana (Successor of Huanglong Nan, 9th generation of the Linji School).
Chan Master Depu resided at Heshan for twelve years. On the twenty-fifth day of the twelfth month of Yuanyou 5 (1090).
。謂眾曰。諸方尊宿死。叢林必祭。吾以為徒虛設。吾若死。汝曹當先祭。乃令從今辦祭。眾以其老。又好戲語。乃曰。和尚幾時遷化。曰汝輩祭絕即行。於是幃𥨊堂。坐普其中。置祭讀文。跪揖上食。普飫餐自如。自門弟子下及莊力。日次為之。至六年元日祭絕。曰明日雪晴乃行。至時晴忽雪。雪止。普安坐。焚香而化○元祐六年。張商英。漕江西。謁常總。總印可之。且曰。吾有得法弟子。住玉溪。乃慈古鏡也。可與語。英按部分寧。諸禪迓之。首致敬于慈。最後問兜率從悅曰。聞師聰敏善文章。悅笑曰。運使失卻一隻眼也。從悅臨濟九世孫。若以聰敏。對運使論文章。政如運使對從悅論禪也。英默識之。問玉溪去此多少。曰三十里。問兜率。曰五里。乃過兜率。先是。悅夢手搏日輪。覺語首座曰。日輪運轉之象。張運使。且過此。吾當深錐痛劄之。座曰。士大夫。惡拂己者。或起別釁。悅曰。正使煩惱。只退得我院也。遂與語次。英亟稱總公。悅未肯其說。語至更深。論及宗門事。悅起焚香。請十方諸佛作證曰。東林既印可運使。運使于佛祖言教。有少疑否。曰有。曰疑何等語。曰疑香嚴獨腳頌。德山托缽話。曰既於此有疑。其餘則是心思意解。何嘗至大安樂境界。且如巖頭言末後句。是有耶。是無耶。曰有。
【現代漢語翻譯】 現代漢語譯本： 普昭告大眾說：『各方有德高望重的僧人去世，寺院叢林必定要舉行祭祀。我認為這些祭祀徒有形式。如果我死了，你們應當先祭祀我。』於是命令從現在就開始準備祭祀。眾人因為他年老，又喜歡開玩笑，就問：『和尚您什麼時候圓寂？』普回答說：『等你們祭祀完畢，我就走。』於是用帷幔遮蔽禪堂，普端坐在禪堂中央，擺設祭品，誦讀祭文，跪拜獻食。普像平常一樣飽餐。從他的門徒弟子到莊園的勞力，每天輪流為他祭祀。到元祐六年（1091年）元旦，祭祀完畢，普說：『明天雪停天晴我就走。』到時天晴卻又下雪，雪停后，普安然端坐，焚香圓寂。 元祐六年（1091年），張商英以漕運使的身份巡視江西，拜訪了常總禪師。常總禪師認可了他的禪學修為，並且說：『我有一個得法的弟子，住在玉溪，是慈古鏡禪師。你可以和他談談。』張商英巡視到分寧，各位禪師都去迎接他，張商英首先向慈古鏡禪師致敬，最後問兜率從悅禪師說：『聽說禪師您聰敏善於文章。』從悅禪師笑著說：『運使您失去了一隻眼睛啊。』從悅禪師是臨濟宗的第九代傳人，如果以聰敏來和運使談論文章，就像運使和從悅禪師談論禪一樣啊。張商英默默地記住了這句話。問玉溪距離這裡有多少路程，回答說：『三十里。』問兜率寺有多少路程，回答說：『五里。』於是張商英先去了兜率寺。此前，從悅禪師夢見用手搏擊太陽，醒來后告訴首座說：『這是日輪運轉的象徵，張運使將要來這裡，我應當狠狠地刺痛他。』首座說：『士大夫，厭惡別人拂逆自己的意思，可能會引起別的爭端。』從悅禪師說：『即使惹他煩惱，也只不過是退了我這座寺院罷了。』於是和張商英交談時，張商英屢次稱讚常總禪師。從悅禪師不肯認可他的說法。談話到了深夜，談論到宗門的事情，從悅禪師起身焚香，請十方諸佛作證說：『東林寺既然已經認可了運使，運使對於佛祖的言教，還有一點懷疑嗎？』張商英說：『有。』從悅禪師問：『懷疑什麼話？』張商英說：『懷疑香嚴智閑禪師的獨腳頌，德山宣鑒禪師托缽的話。』從悅禪師說：『既然對這些話有懷疑，那麼其餘的都是心思意解，何曾到達大安樂的境界？比如巖頭全豁禪師說的末後句，是有呢，還是沒有呢？』張商英說：『有。』
【English Translation】 English version: Pu addressed the assembly, saying, 'When venerable monks from various places pass away, monasteries and sanghas invariably hold memorial services. I consider these services to be mere formalities. If I die, you should first hold a memorial service for me.' Thereupon, he ordered the preparations for the service to begin immediately. The assembly, considering his age and fondness for jesting, inquired, 'Venerable Abbot, when will you pass away?' Pu replied, 'I shall depart when your memorial services are concluded.' Consequently, they draped the meditation hall with curtains, and Pu sat upright in the center. They arranged the offerings, recited the eulogy, knelt, and presented the food. Pu partook of the meal with composure. From his disciples to the laborers of the estate, they took turns holding memorial services for him daily. On the first day of the sixth year of Yuanyou (1091 AD), the services concluded. Pu said, 'Tomorrow, when the snow ceases and the weather clears, I shall depart.' When the time came, the weather cleared but then it snowed. After the snow stopped, Pu sat peacefully, burned incense, and passed away. In the sixth year of Yuanyou (1091 AD), Zhang Shangying, as the Transport Commissioner of Jiangxi, visited Chan Master Changzong. Chan Master Changzong acknowledged his understanding of Chan and said, 'I have a Dharma-inheriting disciple residing in Yuxi, who is Chan Master Ci Gujing. You may converse with him.' Zhang Shangying, while inspecting Fenning, was greeted by various Chan masters. Zhang Shangying first paid his respects to Chan Master Ci, and lastly asked Chan Master Congyue of Doushuai, 'I have heard that you are intelligent and skilled in writing.' Chan Master Congyue smiled and said, 'Commissioner, you have lost one eye.' Chan Master Congyue was the ninth-generation descendant of the Linji school. If one were to discuss writing with the Commissioner based on intelligence, it would be like the Commissioner discussing Chan with Chan Master Congyue. Zhang Shangying silently noted this. He asked how far it was to Yuxi, and the reply was, 'Thirty li.' He asked about Doushuai Temple, and the reply was, 'Five li.' Thereupon, Zhang Shangying first went to Doushuai Temple. Previously, Chan Master Congyue had dreamt of striking the sun with his hand. Upon awakening, he told the head monk, 'This is a symbol of the sun's rotation. Commissioner Zhang is about to come here, and I shall deeply pierce him.' The head monk said, 'Scholar-officials dislike those who contradict them, and it may cause other troubles.' Chan Master Congyue said, 'Even if it troubles him, it will only result in the retreat of my temple.' Thus, during their conversation, Zhang Shangying repeatedly praised Master Zong. Chan Master Congyue was unwilling to acknowledge his statement. As the conversation deepened, they discussed matters of the Chan school. Chan Master Congyue rose, burned incense, and invoked the Buddhas of the ten directions to bear witness, saying, 'Since Donglin Temple has already acknowledged the Commissioner, does the Commissioner have any doubts about the teachings of the Buddhas and patriarchs?' Zhang Shangying said, 'I do.' Chan Master Congyue asked, 'What words do you doubt?' Zhang Shangying said, 'I doubt the One-Legged Verse of Xiangyan Zhixian and the begging bowl story of Deshan Xuanjian.' Chan Master Congyue said, 'Since you have doubts about these words, then the rest are merely thoughts and interpretations. How have you ever reached the realm of great bliss? For example, the final phrase spoken by Yantou Quanhuo, does it exist or not?' Zhang Shangying said, 'It exists.'
悅大笑。歸方丈。閉卻門。英一夜睡不穩。至五更下床。觸翻溺器。忽大悟。扣方丈門曰。已捉得賊了也。曰贓物在甚處。英無語。悅曰。都運且去。來日相見。翼旦遂獻頌曰。鼓寂鐘沉托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。悅乃謂曰。參禪只為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。因邀悅。至建昌。有十頌。敘其事○常總。住東林。眾盈七百。每燕坐。眾見方丈後有白光天香郁然。元祐六年九月日。浴罷安坐而寂○慧元。住報本。脅不至席三十年。元祐六年十一月日。升座說偈曰。五十五年夢幻身。東西南北孰為親。白雲散盡千山外。萬里秋空片月新。言訖而逝○元凈。住上天竺。凡一十七年。元豐間。辭而復往。又三年。平生精修凈業。嘗與僧熙仲同食。仲視凈眉得有光如螢。攬之得舍利。又于臥起處。得舍利。元祐六年九月。將示寂。入方圓庵宴坐。止言語。絕飲食。謂參寥道潛曰。吾凈業將成。若七
【現代漢語翻譯】 現代漢語譯本 悅大笑，回到方丈室，關上門。趙明英一夜睡不安穩，到五更時下床，不小心碰翻了尿壺，忽然大悟，敲方丈的門說：『我已經抓住賊了！』 佛印說：『贓物在哪裡？』 趙明英無話可說。佛印說：『都運先回去吧，明天再見。』 第二天，趙明英於是獻上頌詞說：『鼓聲寂靜，鐘聲沉沒，托缽歸來，巖頭和尚一喝，言語如雷。果然只得了三年活命，莫非是遭他受記而來。』 佛印於是說：『參禪只是因為命根不斷，依著言語產生理解，像這樣的說法，你已經深刻領悟了。然而在極其細微之處，使人不知不覺，墮落在侷限之中。』 於是作頌來印證說：『平時行走之處，步步都合於如如之理。雖然身處聲色之中，寧可不滯留在有無的對立中。一心沒有差異，萬法並非不同。不要區分體和用，不要選擇精和粗。臨機應變沒有阻礙，應物接物沒有拘束。是非之情消盡，凡夫和聖人一併去除。誰得到誰失去，何者親何者疏遠。顛倒頭尾，指實為虛。翻身進入魔界，轉腳踏入邪途。了無逆順，不費功夫。』 因此邀請佛印，到建昌，寫了十首頌，敘述這件事。 常總，住在東林寺，僧眾有七百人。每次靜坐，眾人都看見方丈室後有白光，天香濃郁。元祐六年（1091年）九月，沐浴完畢，安然坐化。 慧元，住在報本寺，三十年脅不挨席。元祐六年（1091年）十一月，升座說法偈語說：『五十五年夢幻身，東西南北孰為親。白雲散盡千山外，萬里秋空片月新。』 說完就去世了。 元凈，住在上天竺寺，總共十七年。元豐年間（1078-1085年），辭別后又返回，又過了三年。平生精進修習凈土法門，曾經與僧人熙仲一同吃飯，熙仲看見元凈眉間有光如螢火蟲，用手去抓，得到舍利。又在元凈睡覺和起床的地方，得到舍利。元祐六年（1091年）九月，將要示寂，進入方圓庵宴坐，停止說話，斷絕飲食，對參寥道潛說：『我的凈業將要成就，如果七'
【English Translation】 English version Yue laughed heartily, returned to his abbot's room, and closed the door. Zhao Mingying couldn't sleep soundly all night. At the fifth watch, he got out of bed and accidentally overturned the chamber pot. Suddenly, he had a great enlightenment and knocked on the abbot's door, saying, 'I have caught the thief!' Foyin (Buddha's Seal, a Chan Buddhist monk) said, 'Where is the stolen goods?' Zhao Mingying was speechless. Foyin said, 'Du Yun (a title) should go back first and see you tomorrow.' The next day, Zhao Mingying then presented a eulogy, saying, 'The sound of drums is silent, the sound of bells is submerged, returning with the alms bowl. A shout from Monk Yantou (a Chan master) is like thunder. Indeed, he only lived for three more years, could it be that he was predestined by him?' Foyin then said, 'Practicing Chan is only because the root of life is unbroken, generating understanding based on words. You have deeply understood such a saying. However, in the extremely subtle places, it makes people unaware and fall into limitations.' So he composed a eulogy to confirm it, saying, 'In ordinary walking places, every step is in accordance with suchness. Although living in sound and color, rather not dwell in the opposition of existence and non-existence. The one mind has no difference, all dharmas are not different. Do not distinguish between substance and function, do not choose between essence and crudeness. There is no hindrance in responding to the occasion, there is no restraint in responding to things. The feelings of right and wrong are exhausted, ordinary people and saints are removed together. Who gains and who loses, what is close and what is distant. Reversing the head and tail, pointing to reality as emptiness. Turning into the realm of demons, stepping into the evil path. There is no obedience or disobedience, no effort is required.' Therefore, he invited Foyin to Jianchang and wrote ten eulogies, narrating the matter. Changzong lived in Donglin Temple, with a congregation of seven hundred monks. Every time he sat in meditation, everyone saw a white light behind the abbot's room, and the heavenly fragrance was rich. In September of the sixth year of the Yuanyou era (1091 AD), after bathing, he sat peacefully and passed away. Huiyuan lived in Baoben Temple, and his side did not touch the mat for thirty years. In November of the sixth year of the Yuanyou era (1091 AD), he ascended the seat and said a verse, saying, 'Fifty-five years of illusory body, who are relatives in the east, west, north, and south? The white clouds have dispersed beyond thousands of mountains, and a new piece of moon in the autumn sky for ten thousand miles.' After saying this, he passed away. Yuanjing lived in Shangtianzhu Temple for a total of seventeen years. During the Yuanfeng era (1078-1085 AD), he resigned and returned again, and after another three years. He diligently cultivated the Pure Land Dharma throughout his life. He once ate with the monk Xizhong, and Xizhong saw a light like a firefly between Yuanjing's eyebrows. He grabbed it and obtained a relic. He also obtained relics in the place where Yuanjing slept and got up. In September of the sixth year of the Yuanyou era (1091 AD), he was about to pass away, entered Fangyuan Hermitage to sit in meditation, stopped speaking, and cut off food and drink, saying to Canliao Daqian, 'My Pure Land karma is about to be accomplished, if seven'
日無障。吾愿遂矣。七日出偈示眾。吉祥而逝。凈初生時。左肩肉起。如袈裟絳。八十一日乃滅。及示寂。壽果八十一○從悅。住龍安兜率。室中嘗設三語。以驗學者。撥草瞻風。只圖見性。即今上人性在甚麼處。識得自性。方脫生死。眼光落地時作么生脫。脫得生死。便知去處。四大分離。向甚麼處去。張商英。以頌答三問。一陰森夏木杜䳌鳴。日破浮雲宇宙清。莫對曾參問曾晢。從來孝子諱爺名。(二)人間鬼使符來取。天上花冠色正萎。好個轉身時節子。莫教閻老等閑知。(三)鼓合東村李大妻。西風曠野淚沾衣。碧蘆紅蓼江南岸。卻作張三坐釣磯。元祐六年冬。悅浴訖。集眾說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化○守智。住云蓋十年。日荷鋤。理蔬圃。疾禪林便軟暖。道心淡薄。來參者。掉頭不納。元祐六年。退居西堂。湘中衲子聞其接納。堂室為滿○承皓。應機答話。隱顯不測。一日蘇軾。微服求見。皓問尊官高姓。曰姓秤。乃秤天下長老底秤。皓喝一聲問曰。且道這一喝重多少。軾無對。一日舉傅大士空手把鋤頭頌。又舉洞山五臺山頂云蒸飯頌云。此二頌。只頌得法身邊事。不頌得法身向上事。乃自頌曰。昨夜雨霶烹。打倒蒲萄棚。知事普請。行者人力。拄底拄。撐底撐。撐撐拄
【現代漢語翻譯】 現代漢語譯本 日無障（沒有障礙）。我的願望實現了。七日後寫下偈語昭示眾人，吉祥圓寂。凈初禪師出生時，左肩的肉隆起，像袈裟的絳帶，八十一日後消失。圓寂時，享年八十一歲。從悅禪師住在龍安兜率寺，常在室內設定三句話來檢驗學人：『撥開草叢，觀察風向，只是爲了見到自性，那麼現在你的自性在哪裡？』『認識到自性，才能脫離生死，眼光落地時如何脫離？』『脫離生死，便知道去處，四大分離后，又去向哪裡？』張商英用頌回答這三個問題：『（一）陰森的夏日，杜鵑鳥鳴叫，太陽衝破浮雲，宇宙清明。不要像曾參問曾晢一樣，從來孝子要避諱父親的名字。（二）人間的鬼使拿著符來抓人，天上的花冠顏色正在凋謝。正是轉身的好時機，不要讓閻王輕易知曉。（三）鼓合東村李大妻，西風曠野淚沾衣。碧綠的蘆葦，紅色的蓼花，在江南岸邊，卻成了張三坐在釣魚磯上。』元祐六年（1091年）冬天，從悅禪師沐浴完畢，召集眾人說偈語：『四十八年，聖凡盡殺，不是英雄，龍安路滑。』說完安然而逝。守智禪師住在云蓋山十年，每天拿著鋤頭，整理菜園。厭惡禪林的舒適溫暖，認為道心淡薄，來參禪的人，他都掉頭不納。元祐六年（1091年），退居西堂，湘中的僧人聽說他接納來者，堂室都滿了。承皓禪師應機回答問題，隱顯莫測。一天，蘇軾（1037年—1101年）微服求見，承皓禪師問：『尊官貴姓？』蘇軾回答：『姓秤（秤），是衡量天下長老的秤。』承皓禪師大喝一聲問：『那麼你說說這一喝有多重？』蘇軾無言以對。一天，承皓禪師舉了傅大士（497年—569年）的《空手把鋤頭頌》，又舉了洞山（807年—869年）的《五臺山頂云蒸飯頌》說：『這兩首頌，只頌得了法身邊事，沒有頌得了法身向上事。』於是自己頌道：『昨夜雨滂沱，打倒葡萄棚。知事普請，行者人力，拄的拄，撐的撐，撐撐拄。』
【English Translation】 English version Wu Zhang (No Obstacle). My wish is fulfilled. Seven days later, he wrote a verse to show the public and passed away auspiciously. When Chan Master Jingchu was born, the flesh on his left shoulder rose up, like the tassel of a kasaya, and disappeared eighty-one days later. When he passed away, he was eighty-one years old. Chan Master Congyue lived in Long'an Tushita Temple, often setting up three sentences in the room to test students: 'Parting the grass and observing the wind, just to see the self-nature, then where is your self-nature now?' 'Recognizing the self-nature, can you escape from birth and death, how to escape when your eyes fall to the ground?' 'Escaping from birth and death, you will know where to go, where to go after the separation of the four elements?' Zhang Shangying answered these three questions with a hymn: '(1) In the gloomy summer, cuckoos are singing, the sun breaks through the floating clouds, and the universe is clear. Don't ask Zeng Shen about Zeng Zhe, filial sons have always avoided their father's name. (2) The ghost messengers in the human world come to take people with talismans, and the colors of the flower crowns in the sky are withering. It's a good time to turn around, don't let Yama know easily. (3) Li Da's wife in Guhe East Village, tears stained her clothes in the desolate wilderness of the west wind. Green reeds and red knotweed are on the south bank of the Yangtze River, but Zhang San is sitting on the fishing rock.' In the winter of the sixth year of Yuanyou (1091 AD), Chan Master Congyue finished bathing and summoned everyone to say a verse: 'Forty-eight years, saints and mortals are all killed, not heroes, the road to Long'an is slippery.' After saying that, he passed away peacefully. Chan Master Shouzhi lived in Yun Gai Mountain for ten years, hoeing and tidying the vegetable garden every day. He hated the comfort and warmth of the Zen forest, thinking that the Taoist heart was weak, and he turned away those who came to practice Zen. In the sixth year of Yuanyou (1091 AD), he retired to Xitang. The monks in Xiangzhong heard that he was accepting visitors, and the halls were full. Chan Master Chenghao answered questions responsively, hidden and unpredictable. One day, Su Shi (1037-1101 AD) came to visit in disguise. Chan Master Chenghao asked: 'What is your honorable surname?' Su Shi replied: 'My surname is Cheng (scale), which is the scale to measure the elders of the world.' Chan Master Chenghao shouted loudly and asked: 'Then tell me, how much does this shout weigh?' Su Shi was speechless. One day, Chan Master Chenghao cited Fu Dashi's (497-569 AD) 'Ode to Holding a Hoe Empty-Handed' and Dongshan's (807-869 AD) 'Ode to Steaming Rice on the Top of Mount Wutai', saying: 'These two odes only praise the affairs of the Dharma body, but not the upward affairs of the Dharma body.' So he praised himself: 'Last night the rain was heavy, knocking down the grape trellis. The steward asked for help, the practitioners provided manpower, those who could prop it up propped it up, those who could support it supported it, supporting and supporting.'
拄到天明。依舊可憐生。玉泉寺宇廣大弊漏。前後主者。以營葺為艱。皓曰。吾與山有緣。與僧無緣。修今世寺。待後世僧耳。悉壞而鼎新之。皓住山。無筆硯文字。箱篋無兼衣囊錢。元祐六年。遣人至江西口。白張商英曰。老病且死。得百丈肅。為代可矣。英以喻肅。肅不願往。十二月日。將示寂時。門人圍繞請偈。皓笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。
(壬申)善本禪師住法雲
善本。住凈慈。是年哲宗。詔住上都法雲。賜號大通○戒禪師。得旨慧林沖。初出世杭州西湖。遷揚州石塔。軾知揚州。與戒往來甚密。一日戒。遣侍者至府。求解院務。軾問。長老欲何往。曰欲歸西湖耳。軾遂率僚佐。同至石塔。令擊鼓集眾。袖中出疏。使晁無咎讀之曰。大士何曾說法。誰作金毛之聲。眾生各自開堂。何關石塔之事。去無作相。住亦隨緣。惟戒公長老。開不二門。施無盡藏。念西湖之久別。亦是偶然。為東坡而少留。無不可者。一時稽首。重聽白槌。渡口船回。依舊雲山之色。秋來雨過。一新鐘鼓之音。戒乃重住石。
(癸酉)可久法師往生凈土
可久。常誦法華。修凈土。元祐八年。年八十一坐化。越三日。還謂人曰。吾見凈土境。與經符契。蓮花
【現代漢語翻譯】 現代漢語譯本： 拄著枴杖直到天亮，依舊憐憫眾生。玉泉寺的寺廟廣大卻破敗不堪，前後的主持都因為修繕困難而感到為難。皓禪師說：『我與這座山有緣分，與僧人沒有緣分。我修繕現在的寺廟，是爲了等待後世的僧人。』於是全部拆毀並重新建造。皓禪師住在山上，沒有筆墨紙硯文字，箱子里也沒有換洗的衣服和錢財。元祐六年（1091年），派人到江西口，告訴張商英說：『我年老多病快要死了，如果能得到百丈肅禪師來代替我就好了。』張商英把這件事告訴了肅禪師，肅禪師不願意前往。十二月，將要圓寂的時候，弟子們圍繞著他請求留下偈語。皓禪師笑著說：『我今年八十一歲，老死了就抬著屍體出去。孩子們一起用力，一年三百六十日。』說完就去世了。
（壬申年）善本禪師住持法雲寺
善本禪師，住持凈慈寺。這年哲宗皇帝下詔讓他住持上都法雲寺，賜號大通○戒禪師。得到慧林沖禪師的旨意。最初在杭州西湖出世，后遷往揚州石塔寺。蘇軾擔任揚州知州時，與戒禪師交往非常密切。一天，戒禪師派侍者到府衙，請求解決寺院事務。蘇軾問：『長老想要去哪裡？』戒禪師說：『想要回到西湖。』蘇軾於是率領僚屬，一同來到石塔寺，命令擊鼓召集眾人，從袖中拿出奏疏，讓晁無咎宣讀，內容是：『大士何曾說法，誰作金毛之聲？眾生各自開堂，何關石塔之事。去無作相，住亦隨緣。惟戒公長老，開不二門，施無盡藏。念西湖之久別，亦是偶然。為東坡而少留，無不可者。』一時眾人稽首，重新聽聞白槌之聲。渡口的船隻返回，依舊是雲山的美麗景色。秋天雨後，煥然一新的鐘鼓之音。戒禪師於是重新住持石塔寺。
（癸酉年）可久法師往生凈土
可久法師，經常誦讀《法華經》（Lotus Sutra），修習凈土法門（Pure Land Buddhism）。元祐八年（1093年），八十一歲時坐化。過了三天，還對人說：『我見到的凈土景象，與經書上描述的完全相符，蓮花……』
【English Translation】 English version: He leaned on his cane until dawn, still pitying all living beings. Yuquan Monastery was large but dilapidated, and the previous and subsequent abbots found it difficult to repair. Chan Master Hao said, 'I have an affinity with this mountain, but not with the monks. I am repairing this temple for the monks of future generations.' So he completely demolished it and rebuilt it anew. Chan Master Hao lived on the mountain without writing materials. His boxes contained no spare clothes or money. In the sixth year of the Yuanyou reign (1091), he sent someone to Jiangxi Kou to tell Zhang Shangying, 'I am old and sick and about to die. It would be good to have Baizhang Su to replace me.' Zhang Ying told Su about this, but Su was unwilling to go. In December, when he was about to pass away, his disciples surrounded him and asked for a verse. Chan Master Hao smiled and said, 'I am eighty-one years old. When I die of old age, carry my corpse out. Children, put your strength together, three hundred and sixty days a year.' After saying this, he passed away.
(Ren Shen Year) Chan Master Shanben resided at Fayun Monastery
Shanben resided at Jingci Monastery. In this year, Emperor Zhezong issued an edict for him to reside at Shangdu Fayun Monastery, bestowing upon him the title Great Master Datong○Jie. He received the decree from Chan Master Huilin Chong. He first appeared in the world at West Lake in Hangzhou, and later moved to Shita (Stone Pagoda) Monastery in Yangzhou. When Su Shi was the governor of Yangzhou, he had very close relations with Jie. One day, Jie sent a attendant to the government office to request a solution to the monastery's affairs. Su Shi asked, 'Where does the Elder want to go?' Jie said, 'I want to return to West Lake.' Su Shi then led his officials to Shita Monastery, ordered the drum to be beaten to gather the crowd, and took out a memorial from his sleeve, which he had Chao Wujiu read aloud, saying: 'When has the Great Being ever preached the Dharma? Who makes the sound of the golden fur? Living beings each open their own halls, what does it have to do with the affairs of the Stone Pagoda? Leaving without attachment, residing also follows conditions. Only Elder Jie Gong opens the non-dual gate and bestows inexhaustible treasures. Thinking of the long separation from West Lake is also accidental. Staying a little longer for Dongpo is not impossible.' At that moment, everyone bowed their heads and listened again to the sound of the gavel. The boats at the ferry returned, and the scenery of the clouds and mountains remained the same. After the autumn rain, the sound of the newly refreshed bells and drums. Jie then resided at Shita Monastery again.
(Gui You Year) Dharma Master Kejiu was reborn in the Pure Land
Kejiu often recited the Lotus Sutra and practiced the Pure Land (Jingtu) Dharma. In the eighth year of Yuanyou (1093), at the age of eighty-one, he passed away while sitting in meditation. After three days, he told people, 'The Pure Land I saw is in complete accordance with the descriptions in the scriptures, the lotus flowers...'
臺上。皆標合生者名。言訖復化去○道臻。居都城西隅。衲子四十餘輩。頹然不出戶。三十九年如一日。元祐八年八月日。將入滅。謂弟子曰。吾更三日行矣。及期沐浴更衣。說偈而化。壽八十○克勤。彭州駱氏子。兒時日記千言。偶游寺中。見佛書三複。悵然如獲舊物。曰予殆過去沙門也。即去家祝髮。授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。徒步出蜀。謁玉泉皓金鑾信大溈喆黃龍心。僉指為法器。最後見法演。演嘗曰。諸方參得底禪。如琉璃瓶子相似。愛護不捨。第一莫教老僧見。將鐵錘一擊定碎也。勤便盡心參演。演問有句無句。如藤倚樹。汝作么生會。勤便喝。或下語盡其機用。演皆不諾。演曰。須是情識淨盡。計較都忘處會。勤便於無計較處。胡言漢語。總不契演意。勤謂強移換人。出不遜語。忿然而去。演曰。待你著一頓熱病打時。方思量我在。到金山。染傷寒困極。以平日見處試之。無得力者。追繹演言。乃自誓曰。我病稍間。即歸五祖。時慧勤在定慧。亦患傷寒危甚。勤病痊。欲拉勤同赴。勤尚固執。勤乃亟歸祖山。演一見喜曰。汝復來耶。即令參堂。便入侍者寮。
(甲戌)法演禪師傳法克勤
克勤一日問法演曰。二祖云。
【現代漢語翻譯】 現代漢語譯本： 臺上，都寫著應該一起出生的人的名字。說完就消失了。道臻，住在都城西邊，有四十多個僧人，懶散地不出門，三十九年如一日。元祐八年（1093年）八月某日，將要圓寂，對弟子們說：『我三天後就要走了。』到了那天，沐浴更衣，說了偈語就圓寂了，享年八十歲。克勤，彭州駱氏之子，小時候每天能記住一千個字。有一次在寺廟裡遊玩，看到佛經反覆閱讀，悵然若失，好像找到了舊物，說：『我大概是過去的出家人吧。』於是離開家剃度出家，學習《楞嚴經》。不久得了重病，臨死時嘆息說：『諸佛涅槃的正路，不在文字語句中。我想用聲音去尋求形象，當然不能免於一死。』於是放棄了學經，徒步走出四川，拜訪了玉泉皓、金鑾信、大溈喆、黃龍心，他們都認為他是可造之材。最後拜見了法演。法演曾經說：『各處參禪得來的禪，就像琉璃瓶子一樣，愛護不捨，最怕老僧看見，用鐵錘一擊就打碎了。』克勤便盡心參拜法演。法演問：『有句無句，如藤倚樹，你作何理解？』克勤便大喝一聲，或者用盡各種機鋒應對，法演都不認可。法演說：『必須是情識淨盡，計較都忘掉的地方才能體會。』克勤便在無計較處，胡言漢語，總不合乎法演的心意。克勤認為法演是強行改變人，說出不遜的話，憤怒地離開了。法演說：『等你得一場大病的時候，才會想起我。』到了金山，得了傷寒，非常困頓，用平日所學來驗證，沒有能幫上忙的。回想起法演的話，於是自己發誓說：『我病稍微好一點，就回五祖寺。』當時慧勤在定慧寺，也得了傷寒，病情非常危急。克勤病好后，想拉慧勤一同前往，慧勤仍然固執不肯。克勤於是趕緊回到五祖寺，法演一見很高興，說：『你又來了啊。』就讓他進入禪堂，然後進入侍者寮。
（甲戌年）法演禪師傳法給克勤
克勤有一天問法演說：二祖說：
【English Translation】 English version: On the platform, all the names of those destined to be born together were written. After speaking, they vanished. Daochen lived in the western corner of the capital city, with over forty monks, lazily not leaving their doors for thirty-nine years. On a certain day in August of the eighth year of the Yuanyou reign (1093), as he was about to enter Nirvana, he said to his disciples, 'I will depart in three days.' When the time came, he bathed, changed his clothes, recited a verse, and entered Nirvana, at the age of eighty. Keqin, son of the Luo family of Pengzhou, could memorize a thousand words a day as a child. Once, while visiting a temple, he saw Buddhist scriptures and read them repeatedly, feeling a sense of loss, as if he had found something old, saying, 'I am probably a former monk.' So he left home, had his head shaved, and studied the Shurangama Sutra. Soon after, he fell seriously ill and, on the verge of death, sighed, 'The true path to the Nirvana of all Buddhas is not in words and sentences. If I try to seek form with sound, I will surely die.' So he gave up studying the scriptures and walked out of Sichuan, visiting Yuquan Hao, Jinluan Xin, Dawei Zhe, and Huanglong Xin, who all considered him to be a promising talent. Finally, he met Fayan. Fayan once said, 'The Chan obtained from various places is like a crystal bottle, cherished and unwilling to let go. The most feared is being seen by this old monk, who would smash it with a hammer.' Keqin then wholeheartedly paid homage to Fayan. Fayan asked, 'With or without a phrase, like a vine relying on a tree, how do you understand it?' Keqin then shouted loudly, or used all kinds of skillful responses, but Fayan did not approve. Fayan said, 'It must be a place where emotions and knowledge are completely purified, and calculations are forgotten, that one can understand.' Keqin then, in a place without calculations, spoke nonsense, but it did not accord with Fayan's mind. Keqin thought that Fayan was forcibly changing people, and spoke disrespectful words, angrily leaving. Fayan said, 'When you get a serious illness, you will think of me.' When he arrived at Jinshan, he contracted typhoid fever and was very tired. He tried to verify it with what he had learned on weekdays, but it was of no help. Recalling Fayan's words, he then vowed to himself, 'When my illness is slightly better, I will return to the Five Ancestors Temple.' At that time, Huiqin was also suffering from typhoid fever in Dinghui Temple, and his condition was very critical. After Keqin recovered, he wanted to take Huiqin with him, but Huiqin was still stubborn and unwilling. Keqin then hurried back to the Five Ancestors Temple. Fayan was very happy to see him and said, 'You're back again.' He then let him enter the meditation hall, and then enter the attendant's quarters.
(Jiaxu Year) Chan Master Fayan transmitted the Dharma to Keqin
One day, Keqin asked Fayan, 'The Second Ancestor said,'
覓心了不可得。畢竟如何。曰汝須自參。始得這些好處。別人為汝著力不得。後半月。會陳提刑。詣演問道。演曰。提刑少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。只要檀郎認得聲。提刑應諾諾。演曰。且仔細。勤適自外歸。侍立次。問曰。聞和尚舉小艷詩。提刑會否。曰他只認得聲。曰祇要檀郎認得聲。他既認得聲。為甚卻不是。曰如何是祖師西來意。庭前柏樹子聻。勤忽契悟。遽出見雞飛上闌干。鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。只許佳人獨自知。演曰。佛祖大事。非小根劣品所能造詣。吾助汝喜。演乃遍謂山中耆舊曰。我侍者。參得禪也。自此所至。推為上首○慧勤。舒州汪氏子。丱歲得度。每以惟此一事實。餘二則非真。味之有省。乃遍參名宿。往來法演之門有年。恚演不為印據。與克勤相繼而去。及勤還侍演得徹證。而勤忽至。意欲他往。勤勉令掛搭。且曰。某與兄相別月餘。比舊相見時如何。曰我所疑者此也。遂參堂。一日聞演舉。僧問趙州。如何是和尚家風。州曰。老僧耳聾。高聲問將來。僧再問。州曰。你問我家風。我卻識汝家風了也。勤即大豁所疑。曰乞和尚指示極則。演曰。森羅及萬象。一法之所
【現代漢語翻譯】 現代漢語譯本 『覓心了不可得』（尋找真心最終是找不到的）。『畢竟如何』（那究竟該怎麼辦呢）？法演禪師說：『你須自己參悟，才能得到這些好處，別人無法替你著力。』 後來半個月，會見陳提刑，向法演禪師問道。法演禪師說：『提刑年輕時曾讀過小艷詩嗎？有兩句頗為相近：頻呼小玉元無事，只要檀郎認得聲。』陳提刑應聲稱是。法演禪師說：『且仔細體會。』 慧勤從外面回來，侍立在旁，問道：『聽說和尚您舉了小艷詩，提刑領會了嗎？』法演禪師說：『他只認得聲。』慧勤說：『只要檀郎認得聲，他既然認得聲，為什麼卻不是呢？』法演禪師說：『如何是祖師西來意？庭前柏樹子聻？』 慧勤忽然領悟，跑出去看見雞飛上欄桿，鼓翅鳴叫，又自言自語道：『這豈不是聲？』於是袖著香進入室內，通報所得，呈上偈語說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，只許佳人獨自知。』 法演禪師說：『佛祖大事，非小根劣品所能造詣，我為你感到高興。』法演禪師於是遍告山中耆舊說：『我的侍者，參得禪了。』從此慧勤所到之處，都被推為上首。 慧勤，舒州汪氏之子，年少時出家。常以『惟此一事實，餘二則非真』（只有這件事是真實的，其餘兩件事都不是真實的）爲念，體會其中道理。於是遍參名宿，往來於法演禪師門下多年，惱怒法演禪師不為他印證。與克勤相繼離去。等到慧勤回來侍奉法演禪師，得到徹底的證悟。 慧勤忽然來到，想要去別處。法演禪師勉勵他掛單，並且說：『我與兄相別月餘，比舊相見時如何？』慧勤說：『我所疑惑的就是這個。』於是進入禪堂。一日，聽到法演禪師舉例說，僧人問趙州禪師：『如何是和尚家風？』趙州禪師說：『老僧耳聾，高聲問將來。』僧人再次問，趙州禪師說：『你問我家風，我卻識汝家風了也。』 慧勤即刻大為開悟，說：『乞和尚指示極則。』法演禪師說：『森羅及萬象，一法之所』
【English Translation】 English version 'Seeking the mind and finding it unattainable.' 'What then, after all?' The Chan master Fayan said, 'You must investigate for yourself to obtain these benefits. Others cannot exert effort on your behalf.' Later, half a month, he met with Chen the Commissioner and asked Fayan about the Way. Fayan said, 'Commissioner, have you ever read little erotic poems in your youth? There are two lines that are quite similar: 'Frequently calling Xiaoyu, there's actually nothing to do, just wanting the beloved to recognize the voice.' The Commissioner responded affirmatively. Huaiqin returned from outside and stood in attendance, asking, 'I heard that you, Master, cited a little erotic poem. Did the Commissioner understand it?' Fayan said, 'He only recognizes the voice.' Huaiqin said, 'Just wanting the beloved to recognize the voice. Since he recognizes the voice, why is it not?' Fayan said, 'What is the meaning of Bodhidharma's coming from the West? The cypress tree in the courtyard, eh?' Huaiqin suddenly had an awakening, ran out and saw a chicken flying onto the railing, flapping its wings and crowing. He then said to himself, 'Isn't this the voice?' So he put incense in his sleeve and entered the room, reporting his understanding and presenting a verse saying, 'The golden duck incense fades in the embroidered curtain, amidst songs and dances, drunkenly helped home. That youthful romantic affair, only the beauty is allowed to know it alone.' Fayan said, 'The great matter of the Buddhas and Patriarchs cannot be achieved by those of small roots and inferior qualities. I rejoice for you.' Fayan then told the elders in the mountain, 'My attendant has attained Chan.' From then on, wherever Huaiqin went, he was regarded as the foremost. Huaiqin, son of the Wang family of Shuzhou, was ordained at a young age. He often contemplated 'Only this one fact is true, the other two are not true,' savoring the meaning within. So he visited famous masters everywhere, coming and going to Fayan's door for many years, annoyed that Fayan would not certify him. He and Keqin left one after another. When Huaiqin returned to serve Fayan, he attained thorough realization. Huaiqin suddenly arrived, wanting to go elsewhere. Fayan encouraged him to stay, saying, 'I have been separated from you for more than a month. How is it compared to when we met before?' Huaiqin said, 'What I doubt is this.' So he entered the meditation hall. One day, he heard Fayan cite the example of a monk asking Zen Master Zhaozhou, 'What is the family style of the Master?' Zhaozhou said, 'This old monk is deaf, ask loudly.' The monk asked again, and Zhaozhou said, 'You ask about my family style, but I already recognize your family style.' Huaiqin immediately had a great enlightenment, saying, 'I beg the Master to point out the ultimate truth.' Fayan said, 'The myriad phenomena and all things are what the one dharma'
印。勤展拜。演令掌翰墨○法泉。隨州時氏子。幼歲出家。群書博覽。過目成誦。叢林號為泉萬卷。得法于曉舜。出世屢遷大剎。后住蔣山。紹聖元年。蘇軾安置惠州。舟次金陵。阻風江滸。迎泉至。問曰。如何是智海之燈。泉以偈對曰。指出明明是甚麼。舉頭鷂子穿云過。從來這碗最希奇。解問燈人能幾個。又曰。腳下曹溪去路通。登堂無復問幡風。好將鐘阜臨岐句。說似當年踏碓翁○慕喆。住大溈。紹聖元年。詔住東京智海。喆至。解包日。傾都來觀。至謂一佛出世。院窄而僧日增。無以容。至相枕地臥。有請限之者。喆曰。僧佛祖所自出。厭僧是厭佛祖也。安得此不祥之言哉。室中嘗問學者。趙州洗缽盂話。上人如何會。僧擬對。喆即以手托之曰。歇去○黃庭堅。謁云巖悟。新隨眾入室。新見張目問曰。新長老死。學士死。燒作兩堆灰。向甚處相見。堅無語。新約出曰。晦堂處參得底。使未著在。后左官黔南。于無思念中。頓明。新所問。報以書曰。往日嘗蒙苦口提撕。長如醉夢。依稀在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黔南中。晝臥覺來。忽然廓爾。尋思平生。被天下老和尚謾了多少。惟有死心道人不肯。乃是第一相為也。惟清寄以偈曰。昔日對面隔千里。如今萬里彌相親。寂寥滋味同
【現代漢語翻譯】 現代漢語譯本： 印。勤奮地展開拜訪。擅長書法繪畫。法泉（人名），隨州時氏之子。年幼出家，廣泛閱讀各種書籍，看過就能背誦，叢林中號稱『泉萬卷』。從曉舜（人名）處得法，出任住持屢次遷往大寺。后居住在蔣山。紹聖元年（1094年），蘇軾被貶謫安置在惠州，乘船路過金陵，被風阻擋在江邊。迎接法泉到來，問道：『如何是智海的燈？』法泉用偈語回答說：『指出明明的是什麼？抬頭看，鷂子穿云而過。從來這碗最稀奇，能解答燈的人有幾個？』又說：『腳下通往曹溪（六祖慧能弘法之地）的道路暢通，登上殿堂不再問幡動風動。好好將鐘山（南京紫金山）臨別時的話，說給當年舂米的六祖慧能聽。』 慕喆（人名），居住在大溈山。紹聖元年（1094年），皇帝下詔讓他去東京智海寺主持。慕喆到達時，打開行李的那天，全城的人都來觀看，都說像佛出世一樣。寺院狹窄而僧人日益增多，沒有地方容納，甚至互相枕著對方的身體睡覺。有人請求限制僧人數量，慕喆說：『僧人是佛祖所產生的，厭惡僧人就是厭惡佛祖。怎麼能說出這種不吉祥的話呢？』曾在禪房中問一個學僧：『趙州洗缽盂（禪宗公案）的話，上人如何理解？』僧人正要回答，慕喆立刻用手阻止他說：『歇息去吧。』 黃庭堅（人名），拜訪云巖禪師而悟道。剛跟隨大眾進入禪房，云巖禪師睜大眼睛問道：『新長老死了，學士也死了，燒成兩堆灰，在什麼地方相見？』黃庭堅無話可說。云巖禪師約定說：『在晦堂禪師那裡參悟到的東西，還沒有用上。』後來黃庭堅被貶官到黔南，在無思無念中，突然明白了云巖禪師所問的含義，用書信回覆說：『往日曾經蒙受您苦口婆心的提點，長久以來就像在醉夢中，依稀在光影之中，大概是疑情沒有完全斷絕，命根沒有斷絕，所以望崖而退。被貶官在黔南期間，白天睡覺醒來，忽然開闊明朗。回想平生，被天下的老和尚欺騙了多少。只有死心道人（人名）不肯欺騙我，實在是第一等的幫助啊。』惟清禪師用偈語贈送黃庭堅說：『昔日對面相隔千里，如今萬里之外更加親近，寂寞的滋味相同。』
【English Translation】 English version: Yin. Diligently expand visits. Skilled in calligraphy and painting. Faquan (personal name), son of the Shi family of Suizhou. Became a monk at a young age, widely read various books, able to recite after reading once, known in the monastic community as 'Faquan of Ten Thousand Volumes'. Obtained the Dharma from Xiaoshun (personal name), repeatedly moved to large temples as abbot. Later resided at Jiangshan. In the first year of Shaosheng (1094 AD), Su Shi was demoted and settled in Huizhou, passing through Jinling by boat, blocked by wind on the riverbank. Welcomed Faquan to come, and asked: 'What is the lamp of the Wisdom Sea?' Faquan replied with a verse: 'Pointing out, what is it that is so clear? Look up, a hawk pierces through the clouds. This bowl has always been the most rare, how many people can answer the question of the lamp?' He also said: 'The road under your feet leads to Caoxi (where the Sixth Patriarch Huineng propagated the Dharma) is open, entering the hall no longer asks about the banner or the wind. Take the parting words of Zhongshan (Purple Mountain in Nanjing), and tell them to the Sixth Patriarch Huineng who was pounding rice back then.' Mu Zhe (personal name), resided at Mount Dawei. In the first year of Shaosheng (1094 AD), the emperor issued an edict for him to preside over the Zhihai Temple in Tokyo. When Mu Zhe arrived, on the day of unpacking his luggage, the whole city came to watch, saying it was like the Buddha appearing in the world. The temple was narrow and the monks increased daily, with no place to accommodate them, even sleeping with their heads on each other's bodies. Someone requested to limit the number of monks, Mu Zhe said: 'Monks are what the Buddhas and Patriarchs come from, to dislike monks is to dislike the Buddhas and Patriarchs. How can you say such inauspicious words?' He once asked a student in the meditation room: 'The story of Zhaozhou washing the bowl (Zen koan), how does the superior understand it?' As the monk was about to answer, Mu Zhe immediately stopped him with his hand, saying: 'Rest now.' Huang Tingjian (personal name), visited Zen Master Yunyan and attained enlightenment. Just as he followed the crowd into the meditation room, Zen Master Yunyan opened his eyes wide and asked: 'The new elder is dead, the scholar is also dead, burned into two piles of ashes, where do they meet?' Huang Tingjian had nothing to say. Zen Master Yunyan made an agreement, saying: 'What you have realized at Zen Master Huitang's place, you have not yet used.' Later, Huang Tingjian was demoted to Qiannan, and in a state of no thought, he suddenly understood the meaning of Zen Master Yunyan's question, replying with a letter: 'In the past, I was once enlightened by your earnest advice, for a long time it was like being in a drunken dream, vaguely in the shadows, probably because the doubt was not completely cut off, the root of life was not cut off, so I retreated at the edge of the cliff. During the time I was demoted in Qiannan, I woke up from a nap during the day, and suddenly it was open and clear. Looking back on my life, I was deceived by so many old monks in the world. Only Daoren of Dead Heart (personal name) was unwilling to deceive me, it is truly the best kind of help.' Zen Master Weiqing sent Huang Tingjian a verse, saying: 'In the past, we were separated by a thousand miles face to face, now we are even closer ten thousand miles away, the taste of loneliness is the same.'
齋粥。快活談諧契主賓。室內許誰參化女。眼中休去覓瞳人。東西南北難藏處。金色頭陀笑轉新。堅和曰。石工來斫鼻端塵。無手人來斧始親。白牯貍奴心即佛。龍睛虎眼主中賓。自攜瓶去沽村酒。卻著衫來作主人。萬里相看常對面。死心寮里有清新。堅嘗以書。勉胡少汲曰。公道學頗得力耶。治病之方。當深求禪悅。照破生死之根。則憂畏淫怒無處安腳。病既無根。枝葉安能為害。投子聰老。海會演老。皆出世宗師。道行不愧古人。皆可親近殊勝。從文章之士。學妄言綺語。增長無明種子也○普聰。得法宗本。住投子。時年八十餘。有監寺者。一夕為盜所殺。副寺白聰。聰曰。我已知其人矣。副寺聞官。而吏至。聰如前語。吏詰之。聰曰。殺監寺者老僧也。吏即以聰繫獄。聰無異詞。偶楊杰為憲按部。至州境。夜夢神人云。此州有肉身菩薩。枉坐縲紲中。杰訪問聰事。遂釋之。后十年。有行者。患迦摩羅疾。而自首云。昔日殺監寺者我也○元靜。玉山趙氏子。十歲病甚。感異夢。舍令出家。通經得度。南遊參永安恩。于臨濟三頓棒話發明。次依諸名宿。無有當意者。聞法演機峻欲抑之。遂謁演。演曰。我此間。不比諸方。凡於室中。不要汝進前退後。豎指擎拳。繞禪床。作女人拜。提起坐具。千般伎倆。祇要你言下
【現代漢語翻譯】 現代漢語譯本： 齋粥。賓主之間談笑風生，十分投契。禪房之內，允許誰來參悟那幻化的天女？眼中不要向外尋求，去尋找那虛幻的瞳人。東西南北，哪裡都難以隱藏真我。金色的頭陀（指苦行僧）笑容煥發，精神煥然一新。堅和尚說：『石匠來雕琢鼻尖上的塵垢，只有無手之人才能真正地用斧。那隻白色的貍貓，它的心就是佛。龍睛虎眼，是主人中的貴賓。自己拿著瓶子去村裡買酒，然後穿上衣服來做主人。即使相隔萬里，也好像常常面對面。在死寂的禪房裡，也有清新之意。』 堅和尚曾經寫信勉勵胡少汲說：『您的道學功夫頗有長進嗎？治療疾病的方法，應當深入地尋求禪悅，照破生死的根本，那麼憂愁、恐懼、淫慾、憤怒就無處安身。疾病既然沒有了根，枝葉又怎麼能造成危害呢？投子聰老、海會演老，都是出世的宗師，他們的道行不愧對古人，都可以親近，會得到殊勝的益處。如果向那些舞文弄墨之士學習，只會增長虛妄之言和華麗的辭藻，增長無明的種子。』 普聰禪師，得法于宗本禪師，住在投子寺。當時他已經八十多歲了。有一個監寺，一天晚上被盜賊殺害。副寺稟告普聰禪師，普聰禪師說：『我已經知道是誰幹的了。』副寺向官府報告，官吏來了，普聰禪師像之前一樣說。官吏盤問他，普聰禪師說：『殺害監寺的是老僧。』官吏就把普聰禪師關進了監獄。普聰禪師沒有異議。後來楊杰擔任憲按部，來到州境，晚上夢見神人說：『這個州里有肉身菩薩，被冤枉地關在監獄裡。』楊杰詢問普聰禪師的事情，於是釋放了他。十年後，有一個行者，患了迦摩羅疾（黃疸病），來自首說：『以前殺害監寺的人就是我。』 元靜禪師，是玉山趙氏的兒子，十歲時病得很重，夢中有所感悟，捨棄俗世出家。精通經書，得到度牒。南遊參訪永安恩禪師，在臨濟宗的『三頓棒』話頭下有所領悟。之後依止多位名宿，但沒有讓他滿意的。聽說法演禪師的機鋒峻峭，想要壓制他，於是去拜謁法演禪師。法演禪師說：『我這裡，和別的地方不一樣。凡是在室內，不要你進前退後，豎起手指，舉起拳頭，繞著禪床，像女人一樣拜，提起坐具，千般伎倆，只要你言下……』
【English Translation】 English version: Vegetarian porridge. The host and guests chatted happily and harmoniously. In the room, who is allowed to contemplate the transformation of the celestial maiden? Do not seek outwardly in your eyes, looking for the illusory pupil. It is difficult to hide anywhere, east, west, north, or south. The golden ascetic (referring to a monk practicing asceticism) smiled brightly, with a renewed spirit. Monk Jian said: 'The stonemason comes to carve the dust on the tip of the nose; only the handless person can truly use the axe. That white civet cat, its heart is the Buddha. Dragon eyes and tiger eyes are the honored guests among the masters. Carrying the bottle himself to buy village wine, and then putting on his clothes to be the host. Even though separated by thousands of miles, it is as if we are always face to face. In the silent meditation room, there is also a sense of freshness.' Monk Jian once wrote a letter to encourage Hu Shaoji, saying: 'Has your progress in Taoist studies been significant? The method of treating illness should deeply seek Chan joy, illuminating the root of birth and death, so that worry, fear, lust, and anger have nowhere to settle. Since the disease has no root, how can the branches and leaves cause harm? Elder Cong of Touzi and Elder Yan of Haihui are all world-transcending masters. Their conduct is worthy of the ancients, and they can be approached for extraordinary benefits. Learning from those literary scholars will only increase false words and flowery language, increasing the seeds of ignorance.' Chan Master Pucong, who obtained the Dharma from Chan Master Zongben, lived in Touzi Temple. At that time, he was over eighty years old. One night, a supervisor was killed by thieves. The deputy supervisor reported to Chan Master Pucong, who said: 'I already know who did it.' The deputy supervisor reported to the government, and when the officials arrived, Chan Master Pucong said as before. The officials questioned him, and Chan Master Pucong said: 'The one who killed the supervisor was an old monk.' The officials then imprisoned Chan Master Pucong. Chan Master Pucong had no objection. Later, Yang Jie served as the inspector and arrived in the state. At night, he dreamed of a divine person saying: 'There is a living bodhisattva in this state, wrongly imprisoned.' Yang Jie inquired about Chan Master Pucong's affairs and released him. Ten years later, a practitioner, suffering from Kalaroga disease (jaundice), confessed: 'I am the one who killed the supervisor in the past.' Chan Master Yuanjing was the son of the Zhao family of Yushan. At the age of ten, he was very ill and had a dream that inspired him to renounce the world and become a monk. He was proficient in scriptures and obtained ordination. He traveled south to visit Chan Master Yong'an En, and had some understanding under the 'three blows' topic of the Linji school. After that, he relied on many famous monks, but none of them satisfied him. Hearing that Chan Master Fayan's sharp wit wanted to suppress him, he went to visit Chan Master Fayan. Chan Master Fayan said: 'My place is different from other places. In the room, I don't want you to advance or retreat, raise your fingers, raise your fists, circle the meditation bed, bow like a woman, pick up the seat, all kinds of tricks, I just want you to understand immediately...'
諦當。便是汝見處。靜茫然退參。歷三載。一日入室罷。演曰。子所下語。已得十分。試更與我說看。靜即剖陳。演曰。說亦說得十分。更與我斷看。靜又隨問而判。演曰。好即好。祇是未得老僧說話在。齋后可來祖爺塔所。與汝一一按過始得。及至彼。演便以即心即佛非心非佛睦州擔板漢南泉斬貓趙州狗子等語。編辟之。所對了無凝滯。至子湖狗話。演遽轉面曰。不是。曰不是卻如何。曰此不是。則和前面皆不是。曰望和尚慈悲指示。曰看他道。子湖有一狗。上取人頭。中取人腰。下取人腳。入門者好看。才見僧入門。便道看狗。向子湖道看狗處下一轉語。教子湖結舌。老僧鈐口。便是了當處。次日入室。靜密啟其說。演笑曰。不道你不是。千了百當底人。此語祇似先師下底語。曰某何人。得似端和尚。曰不然。老僧雖承嗣他。謂他語拙。蓋祇用遠錄公手段接人故也。如老僧。共遠錄公。便與百丈黃檗南泉趙州輩。把手共行。才見語拙。即不堪。靜以為不然。乃曳杖渡江。適大水泛漲。因留四祖。儕輩挽歸。又二年。演方許可。嘗商略古今。執靜手曰。得汝說須吾舉。得汝舉須吾說。今而後。佛祖秘要。諸方關鍵。無逃子掌握矣。遂創南堂。居之○景福順。西蜀人。得法慧南。然緣薄。所居皆遠方小剎。學者過其門
【現代漢語翻譯】 現代漢語譯本 諦當（真實不虛）。『便是汝見處』，這就是你所見之處。靜茫然退參（退回參究）。歷時三年。一日入室完畢，演（云居演，禪宗大師）說：『你所說的，已經得到十分。試著再與我說說看。』靜（景淳禪師）隨即詳細陳述。演說：『說也說得十分，再與我判斷看看。』靜又隨著提問而判斷。演說：『好是好，只是未得到老僧說話的精髓。齋飯後可以來祖師塔處，與你一一覈對才行。』 到了那裡，演便以『即心即佛』（當下之心即是佛），『非心非佛』（既不是心也不是佛），『睦州擔板漢』（睦州禪師用木板打人的典故），『南泉斬貓』（南泉禪師斬貓的典故），『趙州狗子』（趙州禪師說狗子無佛性的典故）等語，一一辯駁。靜所對答的沒有絲毫凝滯。至『子湖狗』的話頭，演突然變色說：『不是。』靜問：『不是，那又該如何？』演說：『此不是，則和前面所說的一切都不是。』靜說：『望和尚慈悲指示。』演說：『看他道，子湖有一狗，上取人頭，中取人腰，下取人腳，入門者好看。才見僧入門，便道看狗。向子湖道看狗處下一轉語，教子湖結舌，老僧鈐口，便是了當處。』 次日入室，靜私下請教其中的道理。演笑著說：『不道你不是千了百當底人（非常聰明能幹的人）。此語只似先師下底語。』靜問：『某何人，得似端和尚？』演說：『不然，老僧雖承嗣他，謂他語拙。蓋只用遠錄公手段接人故也。如老僧，共遠錄公，便與百丈（懷海禪師）黃檗（希運禪師）南泉（普愿禪師）趙州（從諗禪師）輩，把手共行。才見語拙，即不堪。』靜以為不然，乃拄著枴杖渡江。適逢大水泛漲，因此留在四祖寺。同伴們把他拉了回來。又過了二年，演才認可。曾經商量古今，執著靜的手說：『得你說須吾舉，得汝舉須吾說。今而後，佛祖秘要，諸方關鍵，無逃子掌握矣。』於是建立南堂，居住在那裡。 景福順，西蜀人，得法于慧南禪師，然而因緣淺薄，所居住的都是偏遠的小寺廟，學人很少經過他的門前。
【English Translation】 English version 『Dì dāng』 (Truthful and not false). 『Biàn shì rǔ jiàn chù,』 (That is where you see), this is where you see. Jing (Jingchun Chan Master) retreated in bewilderment to contemplate. After three years, one day after entering the room, Yan (Yunju Yan, a Chan master) said, 『What you have said has reached perfection. Try to tell me more.』 Jing then explained in detail. Yan said, 『What you say is also perfect, now judge it for me.』 Jing then judged according to the questions. Yan said, 『Good is good, but you have not grasped the essence of the old monk's words. After the vegetarian meal, you can come to the Ancestor's Pagoda, and I will check it with you one by one.』 When they arrived there, Yan used the phrases 『jí xīn jí fó』 (immediate mind is Buddha), 『fēi xīn fēi fó』 (neither mind nor Buddha), 『Mù zhōu dān bǎn hàn』 (the story of Chan Master Muzhou hitting people with a wooden board), 『Nán quán zhǎn māo』 (the story of Chan Master Nanquan cutting a cat), 『Zhào zhōu gǒu zi』 (the story of Chan Master Zhaozhou saying that a dog has no Buddha-nature), and other phrases to refute him one by one. Jing's answers were without any hesitation. When it came to the topic of 『Zǐ hú gǒu』 (Zihu dog), Yan suddenly changed his expression and said, 『No.』 Jing asked, 『If it is not, then what should it be?』 Yan said, 『If this is not, then everything said before is not.』 Jing said, 『I hope the Abbot will compassionately instruct me.』 Yan said, 『Look at what he said, there is a dog in Zihu, taking people's heads above, taking people's waists in the middle, and taking people's feet below. It is good to see those who enter the door. As soon as he sees a monk entering the door, he says, 'Look at the dog.' Put a turning word on the place where Zihu says 'Look at the dog,' so that Zihu is speechless and the old monk keeps his mouth shut, and that is the end of it.』 The next day, Jing privately asked about the reasoning behind it. Yan smiled and said, 『I didn't say you weren't a person who understands everything thoroughly. These words are just like the words of the late master.』 Jing asked, 『Who am I, to be like Monk Duan?』 Yan said, 『No, although the old monk inherited from him, I say his words are clumsy. He only used Yuanlu Gong's methods to receive people. Like the old monk, together with Yuanlu Gong, I can walk hand in hand with Baizhang (Huaihai Chan Master), Huangbo (Xiyun Chan Master), Nanquan (Puyuan Chan Master), and Zhaozhou (Congshen Chan Master). If I see clumsy words, I can't bear it.』 Jing thought otherwise, so he拄著枴杖 (zhǔ zhe guǎi zhàng) crossed the river. It happened to be a time of great floods, so he stayed at the Fourth Ancestor Temple. His companions pulled him back. After another two years, Yan finally approved. They once discussed the past and present, holding Jing's hand and saying, 『If you say it, I must raise it; if you raise it, I must say it. From now on, the secrets of the Buddhas and ancestors, the key points of all directions, will not escape your grasp.』 So he founded Nantang and lived there. Jǐng Fúshùn (景福順) of Xīshǔ (西蜀) (Sichuan province), received the Dharma from Chan Master Huì Nán (慧南), but his karmic connection was shallow, and he lived in remote small temples, and few scholars passed by his door.
。莫能識。順亦超然自樂。視世境如飛埃過日。壽八十餘。坐脫于香城山。
(乙亥)宗顯參法演禪師
宗顯。受法于純白。晚見法演。問未知關棙子。難過趙州橋即不問。如何是關棙子。演曰。汝且在門外立。顯進步一踏而退。演曰。許多時茶飯。元來也有人知滋味。明日入室。演曰。你便是昨日問話底僧否。我固知你見處。只是未過得白雲關在。顯珍重便出。時克勤為侍者。顯以白雲關意扣之。勤曰。你但直下會取。顯笑曰。我不是不會。只是未諳。待見這老漢。共伊理會一上。明日演往舒城。顯與勤繼往。適會於興化。演問顯曰。記得曾在那裡相見來。顯曰。全火祗候。演顧勤曰。這漢饒舌。自是機緣相契。后辭西歸。以頌送曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。時白尚無恙。顯再侍之。名聲藹著○清遠。到歸宗。參克文不契。乃坐夏蔣山。邂逅惟清。謂曰。比見都下一尊宿語句。似有緣。清曰。演公天下第一宗師。何故舍而事遠遊耶。所謂有緣者。蓋知解之師。與公初心相應耳。遠然之。逾年還海會。演令看殺父殺母佛前懺悔。殺佛殺祖向甚處懺悔。雲門云露。這公案。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥有些子。平生事只如此。遽起閱幾
{ "translations": [ "現代漢語譯本：沒有人能夠認識他。他順應自然，超脫塵世，怡然自樂，視世間境遇如飛揚的塵埃從太陽前飄過一般。享年八十餘歲，在香城山坐化圓寂。", "", "（乙亥年（1035年））宗顯參拜法演禪師", "", "宗顯禪師，從純白禪師處得法，晚年拜見法演禪師。問道：『未知關棙子（關鍵之處），難過趙州橋（典故，意指難以突破的難關）就不問了，如何是關棙子？』法演禪師說：『你且在門外站著。』宗顯禪師向前一步，又退了回來。法演禪師說：『這麼長時間的茶飯供養，原來也有人知道滋味。』第二天，宗顯禪師進入法演禪師的房間，法演禪師說：『你便是昨天問話的僧人嗎？我早就知道你的見解，只是還沒有通過白雲關（比喻重要的考驗）。』宗顯禪師表示珍重，便離開了。當時克勤禪師擔任侍者，宗顯禪師用白雲關的含義請教他。克勤禪師說：『你只須直接領會。』宗顯禪師笑著說：『我不是不會，只是不熟悉，等待見到這位老禪師，和他一起理論一番。』第二天，法演禪師前往舒城，宗顯禪師與克勤禪師跟隨前往，恰好在興化相遇。法演禪師問宗顯禪師說：『記得曾經在哪裡相見嗎？』宗顯禪師說：『全火祗候（全部的侍候）。』法演禪師回頭對克勤禪師說：『這人饒舌。』（宗顯禪師）自然是機緣相契合。後來（宗顯禪師）告辭西歸，（法演禪師）用一首偈頌送別：『離開家鄉四十餘年，一時忘卻了蜀地的方言。禪人回到成都，切須記住魯地的方言。』當時白雲守端禪師還健在，宗顯禪師再次侍奉他，名聲遠揚。清遠禪師，到達歸宗，參拜克文禪師不契合，便在蔣山安居過夏。偶然遇到惟清禪師，惟清禪師對他說：『近來見到都城一位尊宿的語句，似乎與你有緣。』惟清禪師說：『法演禪師是天下第一宗師，為何捨棄他而遠遊呢？所謂有緣，大概是知解之師，與你的初心相應罷了。』清遠禪師認為他說得對。過了一年，回到海會寺，法演禪師讓他看『殺父殺母佛前懺悔，殺佛殺祖向甚麼地方懺悔』，雲門云露（典故）。這樁公案。後來法演禪師命令他擔任典謁（寺院中的職務）。適逢寒冷的夜晚獨自坐著，撥弄爐灰，看到一豆（小）火苗，恍然自喜地說：『深深撥弄，有些子（東西）。平生事只如此。』於是起身翻閱幾卷書", "" ], "english_translations": [ "English version: No one could recognize him. He followed the natural course, transcended the world, and enjoyed himself, viewing worldly circumstances as flying dust passing before the sun. He lived to be over eighty years old and passed away peacefully in meditation on Mount Xiangcheng.", "", "(Year Yihai (1035)) Zongxian visited Chan Master Fayan", "", "Chan Master Zongxian received the Dharma from Chan Master Chunbai and later visited Chan Master Fayan. He asked, 'I won't ask about not knowing the guanliuzi (key point), and the difficulty of crossing the Zhaozhou Bridge (an allusion to a difficult obstacle), but what is the guanliuzi?' Chan Master Fayan said, 'You should stand outside the door for now.' Chan Master Zongxian took a step forward and then retreated. Chan Master Fayan said, 'After so much time of tea and meals, it turns out there are people who know the taste.' The next day, Chan Master Zongxian entered Chan Master Fayan's room, and Chan Master Fayan said, 'Are you the monk who asked the question yesterday? I knew your understanding long ago, but you still haven't passed the Baiyun Pass (a metaphor for an important test).' Chan Master Zongxian expressed his respect and left. At that time, Chan Master Keqin was serving as an attendant, and Chan Master Zongxian asked him about the meaning of the Baiyun Pass. Chan Master Keqin said, 'You only need to understand it directly.' Chan Master Zongxian smiled and said, 'It's not that I don't understand, it's just that I'm not familiar with it. I'll wait to see this old Chan master and discuss it with him.' The next day, Chan Master Fayan went to Shucheng, and Chan Master Zongxian and Chan Master Keqin followed, and they happened to meet in Xinghua. Chan Master Fayan asked Chan Master Zongxian, 'Do you remember where we met before?' Chan Master Zongxian said, 'Quanhuo zhihou (complete service).' Chan Master Fayan turned to Chan Master Keqin and said, 'This person is talkative.' (Chan Master Zongxian) naturally had a harmonious affinity. Later, (Chan Master Zongxian) bid farewell and returned west, and (Chan Master Fayan) sent him off with a verse: 'Leaving my hometown for more than forty years, I have temporarily forgotten the dialect of Shu. When the Chan practitioner returns to Chengdu, be sure to remember the dialect of Lu.' At that time, Baiyun Shouduan was still alive, and Chan Master Zongxian served him again, and his reputation spread far and wide. Chan Master Qingyuan arrived at Guizong and did not agree with Chan Master Kewen, so he settled in Jiangshan for the summer. He happened to meet Chan Master Weiqing, who said to him, 'Recently, I saw the words of a venerable monk in the capital, which seem to have an affinity with you.' Chan Master Weiqing said, 'Chan Master Fayan is the number one master in the world, why abandon him and travel far away? The so-called affinity is probably a teacher of knowledge and understanding, which corresponds to your original intention.' Chan Master Qingyuan thought he was right. After a year, he returned to Haihui Temple, and Chan Master Fayan asked him to look at 'Repenting before the Buddha for killing father and mother, where to repent for killing Buddha and ancestors', Yunmen Yunlu (allusions). This case. Later, Chan Master Fayan ordered him to serve as dianye (a position in the temple). It happened to be a cold night and he was sitting alone, poking at the ashes in the stove and saw a small flame, and he suddenly rejoiced and said, 'Poking deeply, there is something. My whole life is just like this.' So he got up and read a few books." "" ] }
上傳燈錄。至破灶墮因緣。忽大悟。作偈曰。刁刁林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。克勤因詣其寮。舉青林搬柴話驗之。且謂古今無人出得。你如何會。曰也有甚難。曰只如他道。鐵輪天子寰中旨。意作么生。曰。我道。帝釋宮中放赦書。勤退語人曰。且喜遠兄。便有活人句也○元祐。住云居。疾諸方死必塔者曰。山川有限。僧死無窮。他日塔將無所容。乃于宏覺塔東。作卵塔曰。凡住持者。非生身不壞。火浴雨舍利者。皆以骨肉。填於此。西又作卵塔曰。凡僧化。皆以骨石。填於此。謂之三塔。紹聖二年七月日。夜集眾曰。三處住持。不傳一法。火風聚散。物理常情。吾滅后。不得隨世俗厚葬。當稟我佛西天竺法。火化歸塔。遂說偈曰。今年六十六。三處因緣足。夜半火燒山。跳入火中浴。言畢入寂。時方盛暑。顏貌如生。阇維得五色舍利。有光吞飲映奪○永豐慧日庵主。得法于祐。或處巖谷。或居廛市。令鄉民稱丘師伯。凡有所問。以莫曉答之。忽語邑人曰。吾明日行腳去。汝等可來相送。於是贐路畢集。日笑不已。眾問故。即書偈曰。丘師伯莫曉。寂寂明皎皎。日午打三更。誰人打得了。投筆而逝○慧勤。同克勤語話次。舉東寺問仰山。汝是
甚處人。曰廣南人。寺曰。我聞廣南有鎮海明珠。曾收得否。曰收得。寺曰。珠作何色。曰白月即現。黑月即隱。寺曰。何不呈似老僧。仰山叉手近前云。慧寂昨到溈山。被索此珠。直得無言可對。無理可伸。勤顧勤曰。既云收得。逮索此珠。又云無言可對。無理可伸。是如何。勤無語。忽一日謂勤曰。仰山見東寺因緣。我有語也。東寺只索一顆珠。仰山傾出一栲栳。勤深肯之。乃曰。老兄更宜親近老和尚去。勤一日造方丈。未及語。被演詬罵。懡㦬而退。歸寮閉門打睡。恨演不已。勤密知。即往叩門。勤曰。誰。曰我。勤即開門。勤曰。你見老和尚何如。曰我本不去。被你賺累。我遭這老漢詬罵。勤呵呵大笑曰。你記得前日下底語么。曰是甚麼語。曰你又道東寺祇索一顆。仰山傾出一栲栳。勤當下釋然。兩人遂同上方丈。演才見。遽曰。勤兄且喜大事了畢○慕喆。住智海禪院。紹聖二年十月日。無疾說偈曰。昨夜三更。風雷忽作。雲散長空。前溪月落。良久別眾趨寂。阇維得舍利斗許。大如豆。目睛齒爪不壞○省聰。綿州王氏子。幼出家。試經得度。南遊參宗本。久而不悟。本曰。吾昔夢汝甚異。汝不勉則死。聰茫然不知。所謂常念南嶽思大。口吞三世諸佛話。不去於心。一日為僧伽作禮。忽灑然而悟。即上方丈見
【現代漢語翻譯】 現代漢語譯本 問：你是哪裡人？ 答：我是廣南（今廣東省、廣西壯族自治區一帶）人。 寺院的僧人問：我聽說廣南有鎮海明珠（比喻珍貴的寶物或人才），你曾經得到過嗎？ 答：我得到過。 寺院的僧人問：這顆明珠是什麼顏色的？ 答：白色的月亮出現時它就顯現，黑色的月亮出現時它就隱藏。 寺院的僧人問：為什麼不拿出來給老僧我看看？ 仰山（慧寂禪師）拱手向前說：慧寂昨天到溈山（今湖南省境內）去，被索要這顆明珠，弄得我無言以對，無理可辯。 勤顧勤（人名）說：既然說已經得到了，等到索要這顆明珠時，又說無言以對，無理可辯，這是為什麼呢？ 勤顧勤沒有說話。有一天，他對勤（人名）說：仰山拜見東寺（寺名）的因緣，我有一句話要說。東寺只索要一顆明珠，仰山卻傾倒出一栲栳（一種用竹篾或柳條編成的盛東西的器具，這裡指很多）的明珠。 勤（人名）深深地認可了他的說法，於是說：老兄更應該親近老和尚去。 有一天，勤（人名）去拜訪方丈（寺院住持的住所），還沒來得及說話，就被演（人名）呵斥謾罵，他感到慚愧而退了出來，回到自己的房間關上門睡覺，心裡對演（人名）非常怨恨。 勤顧勤（人名）暗中知道這件事，就去敲他的門。勤（人名）問：是誰？ 答：是我。 勤（人名）就打開門。勤顧勤（人名）問：你覺得老和尚怎麼樣？ 答：我本來不想去，被你連累，我遭到這個老傢伙的呵斥謾罵。 勤顧勤（人名）哈哈大笑說：你記得前幾天說的話嗎？ 答：是什麼話？ 答：你說東寺只索要一顆明珠，仰山卻傾倒出一栲栳的明珠。 勤（人名）當下釋然。兩人於是同去拜訪方丈。演（人名）剛一見到他們，就說：勤兄，可喜可賀，大事了結了。 慕喆（人名），住在智海禪院。紹聖二年（1095年）十月，無疾（人名）說了偈語：昨夜三更，風雷忽然大作，雲彩消散，長空萬里，前溪的月亮也落下了。過了一會兒，他向眾人告別，趨向寂滅。火化后得到舍利（佛教徒認為是高僧遺體火化后結成的珠狀物）一斗左右，大的像豆子。眼睛、牙齒、指甲都沒有損壞。 省聰（人名），是綿州王氏的兒子，從小出家，通過考試獲得了度牒（出家許可證）。他到南方遊歷，參拜宗本（人名），很久都沒有開悟。宗本（人名）說：我以前夢見你，覺得很奇怪，你不努力就會死的。省聰（人名）茫然不知所措。他所說的常念南嶽思大（人名），口吞三世諸佛的話，並沒有放在心上。有一天，他為僧伽（佛教僧團）作禮，忽然灑然開悟，立即去拜見方丈。
【English Translation】 English version Asked: Where are you from? Answered: I am from Guangnan (present-day Guangdong and Guangxi). The monk in the temple asked: I heard that Guangnan has the Zhenhai Pearl (a metaphor for precious treasures or talents). Have you ever obtained it? Answered: I have obtained it. The monk in the temple asked: What color is this pearl? Answered: It appears when the white moon appears, and it disappears when the black moon appears. The monk in the temple asked: Why don't you show it to this old monk? Yangshan (Zen Master Huiji) clasped his hands and stepped forward, saying: Huiji went to Weishan (present-day Hunan Province) yesterday and was asked for this pearl, which made me speechless and unable to argue. Qin Guqin (person's name) said: Since you said you have obtained it, when asked for this pearl, you said you were speechless and unable to argue. Why is that? Qin Guqin was silent. One day, he said to Qin (person's name): Regarding Yangshan's visit to Dongsi (temple name), I have something to say. Dongsi only asked for one pearl, but Yangshan poured out a 'kaolao' (a container made of bamboo or willow, here meaning a lot) of pearls. Qin (person's name) deeply agreed with his statement and said: Brother, you should get closer to the old abbot. One day, Qin (person's name) went to visit the abbot's room (the residence of the abbot of the temple). Before he could speak, he was scolded and cursed by Yan (person's name). He felt ashamed and retreated, returning to his room to close the door and sleep, feeling very resentful towards Yan (person's name). Qin Guqin (person's name) secretly knew about this and went to knock on his door. Qin (person's name) asked: Who is it? Answered: It's me. Qin (person's name) opened the door. Qin Guqin (person's name) asked: What do you think of the old abbot? Answered: I didn't want to go in the first place, but I was implicated by you. I was scolded and cursed by this old man. Qin Guqin (person's name) laughed and said: Do you remember what you said the other day? Answered: What did I say? Answered: You said that Dongsi only asked for one pearl, but Yangshan poured out a 'kaolao' of pearls. Qin (person's name) immediately understood. The two then went together to visit the abbot. As soon as Yan (person's name) saw them, he said: Brother Qin, congratulations, the important matter is settled. Mu Zhe (person's name) lived in the Zhihai Zen Temple. In October of the second year of Shaosheng (1095 AD), Wu Ji (person's name) said a verse: In the middle of the night, the wind and thunder suddenly rose, the clouds dispersed, the sky was clear, and the moon fell in the front stream. After a while, he bid farewell to everyone and went to Nirvana. After cremation, he obtained about a 'dou' (a unit of measurement) of 'sarira' (relics, believed by Buddhists to be pearl-like objects formed after the cremation of the remains of eminent monks), the large ones being like beans. The eyes, teeth, and nails were not damaged. Sheng Cong (person's name) was the son of the Wang family of Mianzhou. He became a monk at a young age and obtained a 'dudie' (ordination certificate) through examination. He traveled south and visited Zongben (person's name), but he did not attain enlightenment for a long time. Zongben (person's name) said: I had a strange dream about you before. If you don't work hard, you will die. Sheng Cong (person's name) was at a loss. What he said about constantly thinking of Nan Yue Si Da (person's name) and swallowing the words of the Buddhas of the three worlds was not taken to heart. One day, he paid homage to the Sangha (Buddhist monastic community) and suddenly attained enlightenment, immediately going to visit the abbot.
本。具陳所得。本曰。汝得之矣。吾昔夢汝吞一世界一剃刀。今汝所悟云然。知汝自今。始真出家也。即為升座證據。久之出世真如開善聖壽三剎。後退聖壽。安居十年。弊衣糲食。與住山時如一日。元豐中。蘇轍謫官高安。與聰游歡相得。元祐末。轍再謫高安。聰往見曰。老僧此夢。與公游于山中。知公當復來。此去來皆宿緣。無足怪者。紹聖乙亥。高安人。競來謁聰。請住逍遙寺○蘇軾。在惠州。了元致書云。子瞻中大科。登金門。上玉堂。遠放寂寞之濵。權臣忌子瞻為宰相耳。人生一世。間如白駒之過隙。三二十年。功名富貴。轉盻成空。何不一筆勾斷。尋取自家本來面目。子瞻胸中有萬卷書。下筆無一點塵。到這地位。不知性命所在。一生聰明。要做甚麼。三世佛。則是一個有血性的漢子。子瞻若能腳下承當。把三二十年。富貴功名。賤如泥土。努力向前。珍重。
(丙子)克文禪師住石門
紹聖三年。克文。移居石門。衲子扣問。必瞑目危坐。見來學。則往治蔬圃。時文準參隨。已十餘年。謂同行曰。老漢無意法道乎。一日準舉杖決渠。水濺衣。忽大悟。走敘其事。文詬曰。此乃敢爾䖃苴耶○佛照杲。初謁圓璣。璣舉。僧問投子。大死底人卻活時如何。投子曰。不許夜行。投明須到。意作么生
【現代漢語翻譯】 現代漢語譯本： 他詳細地陳述了自己所悟得的道理。聰禪師聽后說：『你已經領悟了。我過去曾夢見你吞下一個世界和一個剃刀。如今你所悟到的就是這樣。我知道從今以後，你才算是真正出家了。』於是就為他升座印證。之後，聰禪師先後住持真如寺、開善寺、聖壽寺三座寺廟。後來退隱聖壽寺，在那裡安居十年，穿著破舊的衣服，吃著粗糙的食物，和住在山裡的時候一樣。元豐年間（1078-1085），蘇轍被貶官到高安，與聰禪師交往甚歡，彼此相得。元祐年間（1086-1094）末年，蘇轍再次被貶到高安，聰禪師前去拜訪他說：『老僧我做的那個夢，是與您一同在山中游玩，知道您應當會再來。這些來來往往都是前世的緣分，沒有什麼值得奇怪的。』紹聖乙亥年（1095），高安的人們，爭相來拜見聰禪師，請求他住持逍遙寺。
蘇軾在惠州，了元禪師寫信給他，信中說：『您蘇軾中了進士，進入翰林院，登上玉堂，卻被遠遠地流放到寂寞的邊陲。這是因為當權的臣子忌恨您會成為宰相啊。人生一世，短暫得像白馬過隙。三二十年的功名富貴，轉眼就會成空。何不一筆勾銷，尋取自家本來面目？您胸中有萬卷書，下筆沒有一點塵俗之氣，到了這種地位，卻不知道性命的所在。一生聰明，要做什麼呢？三世諸佛，都是有血性的漢子。您如果能腳下承擔，把三二十年的富貴功名，看得像泥土一樣低賤，努力向前，珍重！』
(丙子年)克文禪師住持石門寺
紹聖三年（1096），克文禪師移居石門寺。僧人向他請教，他總是閉目端坐。見到來學習的人，就去治理菜園。當時文準跟隨克文禪師已經十多年了，他對同伴說：『老漢難道沒有意于佛法嗎？』有一天，文準舉起木杖疏通水渠，水濺到身上，忽然大悟。跑去敘述這件事，克文禪師責罵他說：『這難道是你敢輕視的嗎？』
佛照杲禪師，最初拜見圓璣禪師。圓璣禪師舉出：僧人問投子禪師，『大死底人卻活時如何？』（一個徹底死去的人，再次活過來會怎麼樣？）投子禪師說：『不許夜行，投明須到。』（不允許在夜裡行走，天亮時必須到達。）你意下如何？
【English Translation】 English version: He described in detail what he had realized. Chan Master Cong said after listening: 'You have already realized it. I once dreamed that you swallowed a world and a razor. Now what you have realized is like this. I know that from now on, you are truly a monk.' So he ascended the seat to certify him. Afterwards, Chan Master Cong successively presided over three temples: Zhenru Temple, Kaisan Temple, and Shengshou Temple. Later, he retired from Shengshou Temple and lived there for ten years, wearing old clothes and eating rough food, just like when he lived in the mountains. During the Yuanfeng period (1078-1085), Su Zhe was demoted to Gaoan and enjoyed a happy relationship with Chan Master Cong. At the end of the Yuanyou period (1086-1094), Su Zhe was demoted to Gaoan again, and Chan Master Cong went to visit him and said: 'The dream I had was of playing with you in the mountains, knowing that you should come again. These comings and goings are all predestined, and there is nothing strange about them.' In the Binhai year of Shaosheng (1095), the people of Gaoan came to visit Chan Master Cong, requesting him to preside over Xiaoyao Temple.
Su Shi was in Huizhou, and Chan Master Liaoyuan wrote to him, saying: 'You, Su Shi, passed the imperial examination, entered the Hanlin Academy, and ascended the Jade Hall, but were exiled far away to the lonely frontier. This is because the powerful ministers are jealous that you will become prime minister. Life is as short as a white horse passing through a crack. Thirty or twenty years of fame and fortune will turn into nothing in the blink of an eye. Why not write it off and seek your original face? You have ten thousand volumes of books in your chest, and there is no trace of worldliness in your writing. Having reached this position, you do not know where your life lies. What is the use of being smart all your life? The Buddhas of the three worlds are all men of blood. If you can bear it on your feet, and regard thirty or twenty years of wealth and fame as lowly as dirt, work hard and cherish it!'
(In the year of Bingzi) Chan Master Kewen presided over Shimen Temple
In the third year of Shaosheng (1096), Chan Master Kewen moved to Shimen Temple. When monks asked him for instruction, he would always close his eyes and sit upright. When he saw people coming to learn, he would go to manage the vegetable garden. At that time, Wenzhun had been following Chan Master Kewen for more than ten years, and he said to his companions: 'Does the old man have no intention of the Dharma?' One day, Wenzhun raised a wooden staff to dredge the ditch, and water splashed on his body, and he suddenly realized. He ran to describe the incident, and Chan Master Kewen scolded him, saying: 'Is this something you dare to despise?'
Chan Master Fozhao Gao first visited Chan Master Yuanji. Chan Master Yuanji cited: A monk asked Chan Master Touzi, 'What happens when a completely dead person comes back to life?' Chan Master Touzi said: 'No night travel is allowed, you must arrive by dawn.' What do you think?
。杲曰。恩大難酬。璣大稱賞之。后數日。舉杲立僧秉拂。機思遲鈍。開堂大笑。杲有慚色。次日特為大眾茶。安茶具在案上。偶打翻茶具。瓢子落地跳數跳。悟得答話。機鋒迅捷。復至克文處。因看祖師偈云。心同虛空界。示等虛空法。證得虛空時。無是無非法。豁然大悟○法泉。住蔣山。晚年詔住智海。上堂。問眾。赴智海。留蔣山。如何即是。眾莫知對。便歸方丈。索筆書偈曰。非佛非心徒擬議。得皮得髓莫商量。臨行珍重諸禪侶。門外青山正夕陽。擲筆跏趺而逝。使回奏。敕謚佛慧○慧洪。瑞州彭氏子。字覺范。少出家。日記數千言。十九試經得度。遊方謁歸宗克文。及隨文遷石門。掌記室。文患其深聞之弊。每舉玄沙未徹語。發其疑。凡有所對。文曰。你又說道理耶。一日有客問文。洪上人蔘禪如何。曰也有到處。也有不到處。客退。洪不自安。即詣文求決所疑。文舉風穴頌曰。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外甥。且作么生是安身法。洪便喝。文曰。這一喝。也有到處。也有不到處。洪忽有省。及游東吳。寓杭州凈慈。以頌發明風穴意。寄呈文曰。五白貓兒無縫罅。等閑拋出令人怕。翻身跳擲百千般。冷地看他成話𣠽。如今也解弄些些。從渠歡喜從渠罵。卻笑樹頭老舅翁
【現代漢語翻譯】 杲（Gao）說：『恩情太大難以報答。』 璣（Ji）非常讚賞他。幾天後，杲（Gao）被推舉出來主持僧事，手持拂塵。但他的機敏和思考卻顯得遲鈍，開堂時引來大家大笑，杲（Gao）面露慚愧之色。第二天，他特意為大家準備茶水，在桌上擺放茶具時，不小心打翻了茶具，瓢子掉在地上跳了幾跳，他因此領悟了答話的機鋒，變得迅捷起來。他又去拜訪克文（Ke Wen），看到祖師的偈語說：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』 於是豁然大悟。法泉（Fa Quan），住在蔣山（Jiang Shan），晚年被詔令住持智海（Zhi Hai）。上堂時，他問大家：『去智海（Zhi Hai），還是留在蔣山（Jiang Shan），你們覺得如何是好？』 眾人不知如何回答。他便回到方丈，索要筆墨寫下偈語說：『非佛非心徒擬議，得皮得髓莫商量，臨行珍重諸禪侶，門外青山正夕陽。』 寫完后，他擲筆跏趺而逝。使者回報朝廷，朝廷敕封他為佛慧（Fo Hui）。慧洪（Hui Hong），瑞州（Rui Zhou）彭氏之子，字覺范（Jue Fan）。年少時出家，每天能記住數千字。十九歲時參加試經並獲得度牒。他四處遊歷，拜謁歸宗克文（Gui Zong Ke Wen），並跟隨克文（Ke Wen）遷往石門（Shi Men），負責掌管文書記錄。克文（Ke Wen）擔心他過於沉溺於文字，經常用玄沙（Xuan Sha）未徹悟的話語來啓發他，引發他的疑惑。每當慧洪（Hui Hong）有所回答時，克文（Ke Wen）就說：『你又在講道理了。』 有一天，有客人問克文（Ke Wen）：『慧洪（Hui Hong）上人蔘禪如何？』 克文（Ke Wen）回答說：『也有到處，也有不到處。』 客人離開后，慧洪（Hui Hong）感到不安，便去克文（Ke Wen）處請求解決他的疑惑。克文（Ke Wen）引用風穴（Feng Xue）的頌詞說：『五白貓兒爪距獰，養來堂上絕蟲行，分明上樹安身法，切忌遺言許外甥。』 且說什麼是安身法？ 慧洪（Hui Hong）便大喝一聲。克文（Ke Wen）說：『這一喝，也有到處，也有不到處。』 慧洪（Hui Hong）忽然有所領悟。後來他遊歷東吳，住在杭州（Hang Zhou）凈慈寺（Jing Ci Si），用頌詞來闡明風穴（Feng Xue）的意旨，寄給克文（Ke Wen）說：『五白貓兒無縫罅，等閑拋出令人怕，翻身跳擲百千般，冷地看他成話𣠽。如今也解弄些些，從渠歡喜從渠罵，卻笑樹頭老舅翁（老舅翁指風穴）。』
【English Translation】 Modern Chinese version: Gao said, 'The kindness is too great to repay.' Ji greatly praised him. A few days later, Gao was chosen to preside over the monastic affairs, holding the whisk. However, his wit and thinking seemed slow, causing everyone to laugh during the opening ceremony, and Gao looked ashamed. The next day, he specially prepared tea for everyone, and while placing the tea set on the table, he accidentally knocked it over, causing the ladle to fall to the ground and bounce several times. From this, he realized the sharpness of answering questions and became quick-witted. He then visited Ke Wen again, and upon seeing the ancestral master's verse that said, 'The mind is like the realm of emptiness, showing the Dharma equal to emptiness, when one realizes emptiness, there is neither is nor is not Dharma,' he suddenly had a great enlightenment. Fa Quan lived in Jiang Shan, and in his later years, he was ordered to reside at Zhi Hai. During the Dharma talk, he asked everyone, 'Going to Zhi Hai or staying at Jiang Shan, what do you think is the right thing to do?' No one knew how to answer. He then returned to his abbot's room, asked for ink and brush, and wrote a verse saying, 'Neither Buddha nor mind, mere speculation, obtaining the skin or the marrow, no discussion. Before leaving, cherish all fellow practitioners, outside the gate, the green mountains are in the evening sun.' After writing, he threw the brush and passed away in the lotus position. The envoy reported to the court, and the court posthumously honored him as Fo Hui. Hui Hong, son of the Peng family of Rui Zhou, with the courtesy name Jue Fan. He became a monk at a young age and could memorize thousands of words every day. At the age of nineteen, he participated in the scripture examination and obtained ordination. He traveled around, visited Gui Zong Ke Wen, and followed Ke Wen to Shi Men, where he was responsible for managing documents and records. Ke Wen was worried that he was too immersed in writing, so he often used Xuan Sha's words of incomplete enlightenment to inspire him and provoke his doubts. Whenever Hui Hong answered, Ke Wen would say, 'You are talking about principles again.' One day, a guest asked Ke Wen, 'How is the Chan practice of the Venerable Hui Hong?' Ke Wen replied, 'There are places he has reached, and there are places he has not reached.' After the guest left, Hui Hong felt uneasy and went to Ke Wen to ask him to resolve his doubts. Ke Wen quoted Feng Xue's verse saying, 'The five white kittens have fierce claws and teeth, raised in the hall to eliminate insects, clearly the method of climbing trees to settle the body, but be careful not to leave words for the nephew.' And what is the method of settling the body? Hui Hong then shouted loudly. Ke Wen said, 'This shout, there are places it has reached, and there are places it has not reached.' Hui Hong suddenly had some understanding. Later, he traveled to Dong Wu and lived in Jing Ci Temple in Hangzhou, using verses to explain the meaning of Feng Xue, and sent it to Ke Wen, saying, 'The five white kittens have no seams, casually thrown out to scare people, turning and jumping in hundreds and thousands of ways, coldly watching them become stories. Now I also know how to play a little, let them be happy, let them scold, but laugh at the old uncle on the tree (referring to Feng Xue).'
。只能上樹不能下。又作玄沙未徹偈曰。靈云一見不再見。紅白枝枝不著花。叵耐釣魚船上客。卻來平地捷魚蝦。文見乃為助喜。洪自後閱汾陽語錄。至三玄頌。薦有所證。又嘗庵于高安九峰之下。因僧問臨濟賓主話。洪方欲酬其問。頓見三玄三要之旨。
(丁丑)報恩禪師論三教大要
報恩。黎陽劉氏子。未冠。舉方略。擢上第。后厭塵境。請于朝。乞謝簪紱為僧。上從其請。遂游心祖道。至投子。參義青。未久即悟心要。青曰。汝再來人也。宜自護持。后住隨州大洪山。與張商英友善。英嘗以書。問三教大要。恩答曰。西域外道宗多涂。要其會歸。不出有無四見而已。謂有見。無見。亦有亦無見。非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道矣。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異涂。正繇見悟殊致故也。故清涼。以莊老計道法自然。能生萬物。易謂太極生兩儀。
【現代漢語翻譯】 現代漢語譯本：只能上樹不能下。玄沙又作了一首未徹悟的偈語說：『靈云一見之後就不再見了，紅白花枝上沒有著花。可恨那些在釣魚船上的遊客，卻到平地上來搶奪魚蝦。』文見聽了非常高興。洪後來閱讀汾陽語錄，讀到三玄頌時，似乎有所領悟。又曾經在高安九峰之下結庵居住。有僧人問臨濟宗的賓主問答，洪正要回答他的問題，忽然領悟了三玄三要的旨意。
(丁丑（1157年）)報恩禪師論三教大要
報恩禪師，黎陽人，姓劉。未成年時，因提出方略而被提拔為上等。後來厭倦了塵世，向朝廷請求辭去官職出家為僧。皇帝同意了他的請求。於是他專心研究佛法，到投子山參拜義青禪師。沒多久就領悟了佛法的精髓。義青禪師說：『你是再來人啊，應該好好守護自己的道心。』後來他住在隨州大洪山，與張商英交好。張商英曾經寫信詢問三教的要義。報恩禪師回答說：『西域外道的宗派很多，但要說它們的歸宿，也不出有、無、亦有亦無、非有非無這四種見解。因為不認為一心就是道，所以道不是我所擁有的，因此稱為外道。不認為一切法都是心，那麼法就會隨著見解而不同，因此稱為邪見。如果說是有，有就會有無；如果說是無，無就會有有。有無就會產生有見之爭，無有就會產生無見之爭。如果說是亦有亦無，非有非無，也還是這樣。不能離開各種見解，就無法明白自己的心；無法明白自己的心，就無法知道正道了。所以經書上說：『言語所說的法，小智慧的人會妄加分別，不能瞭解自己的心，怎麼能知道正道呢？』又說：『有見就是污垢，這還不是真正的見解。遠離各種見解，這樣才能見到佛。』由此看來，邪正的道路不同，正是因為見解和領悟不同造成的。』所以清涼澄觀認為莊子和老子所說的道法自然，能夠產生萬物。《易經》說太極生兩儀。
【English Translation】 English version: Can only climb trees but cannot descend. Xuansha also composed a verse before complete enlightenment, saying: 'Lingyun is never seen again after one glimpse, red and white branches bear no flowers. Pitiful are those tourists on fishing boats, yet they come to the flat land to snatch fish and shrimp.' Wen Jian was very pleased to hear this. Later, Hong read the 'Fenyang's Sayings' and seemed to have some understanding when he read the 'Ode to the Three Mysteries'. He also once lived in a hermitage below Jiufeng in Gaoan. When a monk asked about the Linji (Rinzai) school's guest-host dialogue, Hong was about to answer his question when he suddenly understood the meaning of the Three Mysteries and Three Essentials.
(Dingchou year of Song Dynasty (1157 AD)) Chan Master Baoen Discusses the Essentials of the Three Teachings
Baoen, a native of Liyang with the surname Liu. Before adulthood, he was promoted to the top rank for proposing strategies. Later, weary of the mundane world, he requested the court to resign from his official position and become a monk. The emperor granted his request. Thus, he devoted himself to studying the ancestral path, visiting Yiqing Chan Master at Touzi Mountain. Before long, he realized the essence of the Dharma. Yiqing Chan Master said, 'You are a reborn person, you should protect your mind well.' Later, he lived in Dahong Mountain in Suizhou and became friends with Zhang Shangying. Zhang Shangying once wrote a letter asking about the essentials of the Three Teachings. Chan Master Baoen replied, 'The Western Regions' (India) externalist paths have many sects, but to speak of their convergence, they do not go beyond the four views of existence, non-existence, both existence and non-existence, and neither existence nor non-existence. Because they do not regard the one mind as the Dao (the Way), the Dao is not something I possess, hence they are called externalist paths. If they do not regard all dharmas (phenomena) as the mind, then dharmas will differ according to views, hence they are called wrong views. If it is said to exist, existence will have non-existence; if it is said to be non-existence, non-existence will have existence. Existence and non-existence will give rise to disputes over existence-views, non-existence and non-existence will give rise to disputes over non-existence-views. If it is said to be both existence and non-existence, or neither existence nor non-existence, it is still the same. If one cannot be free from various views, one cannot understand one's own mind; if one cannot understand one's own mind, one cannot know the right path. Therefore, the sutra says, 'The Dharma spoken by words, the small-minded foolishly discriminate, unable to understand their own minds, how can they know the right path?' It also says, 'Having views is impurity, this is not yet true seeing. Being far away from all views, only then can one see the Buddha.' From this perspective, the paths of right and wrong are different, precisely because the views and realizations are different.' Therefore, Qingliang (澄觀, Chengguan) believed that the Dao (the Way) of Laozi and Zhuangzi, which follows nature and can produce all things. The Book of Changes says that the Taiji (the Great Ultimate) generates the two Yis (yin and yang).
一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計為虛無。則是無因。嘗試論之。夫三界惟心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡。百非斯遣。則自然因緣。皆為戲論。虛無真實。俱是假名矣。至若謂太極陰陽能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人設教。示悟多方。然既異一心。寧非四見。何以明之。蓋虛無為道。道則是無。若自然若太極。若一陰一陽為道。道則是有。常無常有。則是亦有亦無。陰陽不測。則是非有非無。先儒或謂妙萬物謂之神。則非物。非物則亦是無。故西天諸大論師。皆以心外有法為外道。萬法惟心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。雖然儒道聖人。固非不知之。乃存而不論耳。良以未即明指一心。為萬法之宗。雖或言之。猶不論也。如西天外道。皆大權菩薩。示化之所施。為橫生諸見。曲盡異端。以明佛法是為正道。此其所以為聖人之道順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之
為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊。設教立言之本意。一大事因緣之所成始所成終也。然則三教一心。同涂異轍。究竟道宗。本無言說。非維摩大士。孰能知此意也○簽判劉經臣。字興朝。初于佛法未之信。會常總啟迪之。因醉心祖道。既謁慧林沖。于僧問雪竇。如何是諸佛本源。竇曰千峰寒色。語下有省。歲余官雒幕。謁韶山杲。將去任辭杲。杲曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。收拾得。即成法器。收拾不得。或致失心。未幾復謁本逸。請問因緣。逸曰。古人道。平常心是道。你十二時中。放光動地。不覺自知。向外馳求。轉疏轉遠。臣益疑不解。一夕入室。逸舉波羅提尊者對香至王見性是佛之語問。臣不能對。疑甚。歸𥨊。至五鼓覺。方追念間。見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月現。喜不自勝。因憶韶山所囑。遂抑之。及明以所得告逸。逸為證據。且曰。更須用得始得。曰莫要履踐否。逸厲聲曰。這個是甚麼事。卻說履踐。臣默契。乃作發明心地頌六首。及著明道諭儒篇。以警世曰。明道在乎見性。余之所悟者。見性而已。孟子曰。口之於味也。目之於色也。耳之於聲也。鼻之於臭也。四肢之於安逸也。性也。楊子曰。視聽言貌
【現代漢語翻譯】 現代漢語譯本： 爲了權變。未必真正懂得權變。瞭解權變的實質。才算真正懂得權變。這也是周公、孔子、老子、莊子，設立教義、創立言論的根本用意，是『一大事因緣』（佛教用語，指佛陀出現於世間，是爲了引導眾生開悟成佛的重大因緣）所成就的開始和最終目的。既然如此，儒、釋、道三教一心，道路相同而方法各異，最終所追求的道宗，本來就無法用言語表達。如果不是維摩詰大士（佛教在家菩薩，以智慧和辯才著稱），誰能瞭解這個意思呢？
簽判劉經臣，字興朝。起初對佛法並不相信，後來經過常總的啓發，於是醉心於祖師之道。他曾拜見慧林沖，向僧人請教雪竇禪師的公案：『如何是諸佛本源？』雪竇禪師回答：『千峰寒色。』劉經臣在言語下有所領悟。一年多后，他擔任雒陽的幕僚，拜見韶山杲禪師，將要離任時向杲禪師告辭。杲禪師說：『您如此用心，何愁不能開悟？以後或許會有非常境界，無量歡喜，應該趕緊收拾。收拾得了，就能成為法器（比喻可以弘揚佛法的人才）；收拾不得，或許會導致失心。』不久后，劉經臣又拜見本逸禪師，請問其中的因緣。本逸禪師說：『古人說，平常心是道。你十二時辰中，放光動地，不覺自知，向外馳求，反而越來越疏遠。』劉經臣更加疑惑不解。一天晚上進入禪房，本逸禪師舉出波羅提尊者對香至王所說的『見性是佛』之語來問他，劉經臣不能回答，疑惑更深。回家后，到了五更時分醒來，才追念此事，見到種種異相，表裡通徹，六根震動，天地迴旋，如同云開月現，歡喜得無法自勝。因此想起韶山杲禪師的囑咐，於是抑制住這種喜悅。等到天亮，將自己的所得告訴本逸禪師，本逸禪師為他印證，並且說：『更須用得始得。』劉經臣問：『莫要履踐否？』本逸禪師厲聲說：『這個是什麼事，卻說履踐！』劉經臣默然領會。於是作了發明心地頌六首，以及著作《明道諭儒篇》，用來警醒世人，說：『明道在於見性，我所領悟的，就是見性而已。』孟子說：『口對於味道，眼對於顏色，耳對於聲音，鼻對於氣味，四肢對於安逸，都是天性。』楊子說：『視聽言貌，
【English Translation】 English version: To be expedient is not necessarily to understand expediency. To understand the essence of expediency is to truly understand it. This is also the fundamental intention of Duke Zhou, Confucius, Lao Tzu, and Zhuang Zhou in establishing doctrines and creating discourses. It is the beginning and the ultimate goal achieved by the 'one great cause and condition' (a Buddhist term referring to the Buddha's appearance in the world to guide sentient beings to enlightenment). Therefore, the three teachings of Confucianism, Buddhism, and Taoism share the same heart, with paths that are similar but methods that differ. The ultimate Daoist principle is inherently beyond words. If not for the great Bodhisattva Vimalakirti (a lay Buddhist known for his wisdom and eloquence), who could understand this meaning?
Liu Jingchen, with the courtesy name Xingchao, initially did not believe in Buddhism. Later, inspired by Chang Zong, he became devoted to the way of the patriarchs. He visited Huilin Chong and asked a monk about the case of Zen Master Xuedou: 'What is the original source of all Buddhas?' Zen Master Xuedou replied: 'Thousand peaks of cold color.' Liu Jingchen had some understanding from these words. More than a year later, while serving as a secretary in Luoyang, he visited Zen Master Shaoshan Gao and bid farewell before leaving his post. Zen Master Gao said: 'With such diligence, why worry about not attaining enlightenment? Later, there may be extraordinary states and boundless joy. You should quickly gather them up. If you can gather them, you can become a vessel of the Dharma (a metaphor for a person capable of propagating the Dharma); if you cannot gather them, it may lead to losing your mind.' Soon after, Liu Jingchen visited Zen Master Benyi and asked about the causes and conditions. Zen Master Benyi said: 'The ancients said, the ordinary mind is the Dao. In your twelve hours, you are radiating light and shaking the earth, unknowingly and unconsciously seeking externally, becoming more and more distant.' Liu Jingchen became even more confused. One night, entering the meditation room, Zen Master Benyi cited the words of Venerable Prajnatara to King Xiangzhi, 'Seeing one's nature is becoming Buddha,' and asked him. Liu Jingchen could not answer and became even more doubtful. Returning home, he woke up at the fifth watch (around 3-5 am), and only then did he recall the matter. He saw various extraordinary signs, inside and out, completely clear, the six senses trembled, the heavens and earth revolved, like clouds parting to reveal the moon, and he was overjoyed beyond measure. Therefore, he remembered Zen Master Shaoshan Gao's instructions and suppressed this joy. When dawn broke, he told Zen Master Benyi what he had attained. Zen Master Benyi confirmed it for him and said: 'You must use it to truly attain it.' Liu Jingchen asked: 'Should I not practice it?' Zen Master Benyi sternly said: 'What is this matter, yet you speak of practice!' Liu Jingchen silently understood. Thereupon, he composed six verses on illuminating the mind-ground and wrote the essay 'Clarifying the Dao to Admonish the Confucians' to warn the world, saying: 'Clarifying the Dao lies in seeing one's nature. What I have realized is only seeing one's nature.' Mencius said: 'The mouth's relation to flavors, the eye's relation to colors, the ear's relation to sounds, the nose's relation to odors, and the four limbs' relation to ease and comfort are all nature.' Yangzi said: 'Seeing, hearing, speech, and appearance,'
思。性所有也。有見於此。則能明乎道矣。當知道不遠人。人之於道。猶魚之於水。未嘗須臾離也。惟其迷己逐物故終身繇之而不知。佛曰大覺。儒曰先覺。蓋覺此耳。昔人有言曰。今古應無墜。分明在目前。又曰。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。夜夜抱佛眠。朝朝還共起。起倒鎮相隨。語默同居止。欲識佛去處。只這語聲是。此佛者之語道為最親者。立則見其參於前也。在輿則見其倚于衡也。瞻之在前也。忽焉在後也。取之左右逢其原也。此儒者之語道最邇者。柰何此道惟可心傳。不立文字。故世尊拈花。而妙心傳於迦葉。達磨面壁。而宗旨付于神光。六葉既敷。千花競秀。分宗列派。各有門庭。故或瞬目揚眉。擎拳舉指。或行棒行喝。豎拂拈槌。或持又張弓。輥毬舞笏。或拽石搬土。打鼓吹毛。或一默一言。一噓一笑。乃至種種方便。皆是親切為人。然只為太親故。人多罔措。瞥然見者。不隔絲毫。其或沉吟。迢迢萬里。欲明道者。宜無忽焉。祖祖相傳。至今不絕。真得吾。儒所謂憤而不發。開而弗違者矣。余之有得。實在此門。反思吾儒。自有此道。良哉孔子之言。默而識之。一以貫之。故目擊而道存。指掌而意喻。凡若此者。皆合宗門之妙旨。得教外之真機。然而孔子之
道。傳之子思。子思傳之孟子。孟子既沒。不得其傳。而所以傳於世者。特文字耳。故余之學。必求自得而後已。幸餘一夕開悟。凡目之所見。耳之所聞。心之所思。口之所談。手足之所運動。無非妙者。得之既久。日益見前。每以與人。人不能受。然後知妙道。果不可以文字傳也。嗚呼是道也。有其人則傳。無其人則絕。余既得之矣。誰其似之乎。終余之身。而有其人耶。無其人耶。所不可得而知也。故為記頌歌語。而又著此篇。以諭吾徒云○悟新。住翠巖。法堂後有齊安王祠。鄉人祈禳無虛日。新令知事毀之。懼不敢。乃躬自拆祠。建丈室。設榻燕𥨊。俄有巨蟒。盤臥側。叱去復來。夜以為常。一夕夢神告曰。弟子為師所叱。不遑安處。欲之廣南。假莊夫六十人。新夢中諾之。未幾莊夫疫死者。如其數。嘗問學者曰。且道。果有鬼神么。道有。又不打殺死心。道無。莊夫為什麼卻死。答者皆不契。適元首座至。答云。甜瓜徹蒂甜。苦瓠連根苦。新大喜之。
(戊寅)佛印了元禪師入寂(開先暹法嗣雲門第五世)
了元。住云居。李麟為元寫照。元令作笑容。自讚曰。李公天上石麒麟。傳得云居道者真。不為拈花明大事。等閑開口笑何人。泥牛謾向風前嗅。枯木無端云里春。對現堂堂俱不識。太平時代
【現代漢語翻譯】 現代漢語譯本： 道，傳給了子思（孔伋，孔子的孫子）。子思傳給了孟子（名軻）。孟子去世后，道沒有能夠繼續傳承下去，而流傳於世的，僅僅是文字而已。因此我的學問，必定要自己領悟之後才算完成。幸運的是我有一天晚上開悟了，凡是眼睛所看到的，耳朵所聽到的，心裡所思考的，口裡所談論的，手腳所運動的，沒有不是精妙的。領悟的時間長了，就日益顯現在眼前。每每用它來教導別人，別人卻不能接受。然後才知道精妙的道，果然不能用文字來傳達啊！唉，這個道啊，有適合的人就傳授，沒有適合的人就斷絕。我已經領悟了它，誰會是像我的人呢？終我一生，會有那樣的人嗎？沒有那樣的人嗎？這是不可能知道的。所以寫下記、頌、歌、語，又寫下這篇文章，來告誡我的門徒。悟新禪師，住在翠巖寺。法堂後有齊安王祠，鄉里人祈禱消災沒有一天停止。新禪師命令知事毀掉它，知事害怕不敢。於是新禪師親自拆毀祠堂，建造丈室，設定床榻休息。不久出現一條大蟒蛇，盤踞在旁邊。呵斥它離開又回來，夜晚習以為常。一天晚上夢見神告訴他說：『弟子被師父您呵斥，不能安穩地居住，想要去廣南，借用莊稼漢六十人。』新禪師在夢中答應了他。沒過多久，莊稼漢因瘟疫而死的人數，正如所說的數目。曾經問學者說：『且說，果真有鬼神嗎？』回答說有。又不肯打殺死心。回答說沒有。莊稼漢為什麼卻死了？回答的人都不契合禪師的心意。恰好元首座來到，回答說：『甜瓜從瓜蒂甜到瓜的末端，苦瓠連著根都是苦的。』新禪師非常高興。
（戊寅年(1278)）佛印了元禪師圓寂（開先暹法嗣，雲門宗第五世）
了元禪師，住在云居寺。李麟為他畫像，了元禪師讓他畫出笑容。自己題贊說：『李公是天上的石麒麟，傳得了云居道者的真髓。不因為拈花微笑而闡明大事，隨隨便便開口笑的是什麼人？泥牛白白地在風前嗅，枯木無端地在云里生春。面對面地顯現卻都不認識，真是太平時代啊！』
【English Translation】 English version: The Dao was transmitted to Zisi (Kong Ji, grandson of Confucius). Zisi transmitted it to Mencius (named Ke). After Mencius' death, the Dao could not be passed on, and what was passed down to the world were merely words. Therefore, my learning must be completed only after I have comprehended it myself. Fortunately, I had an enlightenment one night, and everything that my eyes see, my ears hear, my heart thinks, my mouth speaks, and my hands and feet move, is nothing but wonderful. The longer I comprehend it, the more it appears before my eyes. Whenever I use it to teach others, they cannot accept it. Then I know that the wonderful Dao cannot be conveyed by words! Alas, this Dao, if there is a suitable person, it will be transmitted; if there is no suitable person, it will be cut off. I have already comprehended it, who will be like me? Will there be such a person in my lifetime? Will there be no such person? This is impossible to know. Therefore, I write down records, eulogies, songs, and sayings, and also write this article to admonish my disciples. Chan Master Wuxin lived in Cuiyan Temple. Behind the Dharma Hall was the Qi'an Wang Shrine, and the villagers prayed for disaster relief every day without stopping. Chan Master Xin ordered the magistrate to destroy it, but the magistrate was afraid and dared not. So Chan Master Xin personally demolished the shrine, built a zhang room, and set up a couch for rest. Soon a large python appeared, coiled beside it. Scolding it to leave, it came back again, and it became commonplace at night. One night, he dreamed that a god told him: 'Disciple is scolded by Master, unable to live in peace, wants to go to Guangnan, and borrow sixty farmers.' Chan Master Xin agreed to him in his dream. Before long, the number of farmers who died of the plague was exactly as he said. He once asked a scholar: 'Tell me, are there really ghosts and gods?' The answer was yes. And he was unwilling to kill the thought. The answer was no. Why did the farmers die? The answers did not match the Chan master's intention. Just as the chief monk Yuan arrived, he replied: 'The sweet melon is sweet from the stem to the end, and the bitter gourd is bitter from the root.' Chan Master Xin was very happy.
(In the year of Wuyin (1278), Chan Master Foyin Liaoyuan passed away (successor of Kaixian Qian, fifth generation of the Yunmen School))
Chan Master Liaoyuan lived in Yunju Temple. Li Lin painted a portrait for him, and Chan Master Liaoyuan asked him to paint a smile. He wrote a eulogy himself: 'Li Gong is a stone unicorn in the sky, and he has inherited the true essence of the Daoist of Yunju. He does not explain the great event by picking flowers and smiling, who is he laughing at casually? The mud ox sniffs in the wind in vain, and the withered tree sprouts in the clouds for no reason. They appear face to face but do not recognize each other, truly a peaceful era!'
自繇身。戊寅正月四日。與客語。軒渠一笑而化。有吳人鄭夷甫。少年登進士。術者推其壽。止三十五。心甚憂之。既聞元談笑間化去。曰吾不得壽。得如元公。復何憾哉。乃與禪者游。讀楞嚴經歲余。忽有所悟。曰生死之理。我知之矣。遂釋然。既而預知死日。至期沐浴更衣。親督人灑掃園亭。又焚香擇時。指畫間。屹然立化。手猶作指畫狀○文準。與良雅。為法門昆仲。因雅述禪本草。乃制炮炙論。禪本草曰。禪味甘性涼。安心臟。祛邪氣。辟壅滯。通血脈。清神益志。駐顏色。除熱惱。去穢惡。善解諸毒。能調眾病。藥生人間。但有大小皮肉骨髓精粗之異。獲其精者為良。故凡聖尊卑。悉能療之。餘者多於叢林中。吟風詠月。世有徒輩。多采聲㲉。為藥食者。誤人性命。幽通密顯。非證者莫識。不假修煉。炮製一服。脫其苦惱。如縛發解。其功若神。令人長壽。故佛祖以此藥。療一切眾生病。號大醫王。若世明燈。破諸執闇。所慮迷亂幽蔽不信。病在膏肓。妄染神鬼。流浪生死者。不可救焉。傷哉。準炮炙論曰。人慾延年長生絕諸病者。先熟覽禪本草。若不觀禪本草。則不知藥之溫良。不辨藥之真假。而又不諳何州何縣所出者最良。既不能窮其本末。豈悟藥之體性耶。近世有一種不讀禪本草者。卻將杜漏藍。作
綿州附子。往往見面孔相似。便以為是。苦哉苦哉。不惟自誤。兼誤他人。故使后之學醫者。一人傳虛。萬人傳實。擾擾逐其末。而不知安樂返本之源。日月浸久。橫病生焉。漸攻四肢。而害圓明常樂之體。自旦及暮。不能安席。遂至膏肓。枉喪身命者多矣。良繇初學粗心。師授莽鹵。不觀禪本草之過也。若克依此書。明藥之體性。又須解如法炮製。蓋炮製之法。先須選其精純者。以法流水凈洗。去人我葉。除無明根。秉八還刀。向三平等砧碎剉。用性空真火微焙之。入四無量臼。舉八金剛杵。杵八萬四千下。以大悲千手眼篩。篩之。然後成塵塵三昧。煉十波羅密為圓。不拘時候。煎一念相應湯。下前三三圓。后三三圓。除八風二見。外別無所忌。此藥功驗。不可盡言。服者方知。此藥深遠之力。非世間方書所載。俟后之學醫上流。試取禪本草觀之。然後依此炮製。合而服之。其功力蓋不淺也○開聖覺。久參長蘆應夫。有所得。遍游叢林。至法演會下。演問。釋迦彌勒。猶是他奴。他是阿誰。曰胡張三黑李四。演深喜之。以語克勤。勤曰。恐未實。更須搜看。演后復問。猶是他奴。他是阿誰。曰胡張三黑李四。曰不是不是。曰昨日是。今日因甚不是。曰昨日是。今日不是。覺始大悟。后出世開聖。開堂嗣長蘆。于燒香
【現代漢語翻譯】 現代漢語譯本： 綿州的附子，往往因為表面相似，就以為是真的。真是可悲啊！不僅耽誤自己，還耽誤他人。因此導致後來的學醫之人，一人傳虛，萬人傳實，紛紛追逐末節，卻不知道迴歸安樂之本源。時間久了，各種疾病就產生了，逐漸侵蝕四肢，損害圓滿光明常樂的身體。從早到晚，不能安穩休息，最終病入膏肓，枉送性命的人很多。這都是因為初學者粗心大意，老師傳授草率，不看《禪本草》的過錯啊！如果能夠依照此書，明白藥物的體性和藥性，又必須懂得如法炮製。炮製的方法，首先要選擇精純的藥材，用清凈的流水洗凈，去除人我葉（指人我的分別心），除去無明根（指無明的根本），秉持八還刀（指八正道），向三平等砧（指空、無相、無愿三平等）上切碎，用性空真火（指般若智慧之火）微微烘焙。放入四無量臼（指慈、悲、喜、舍四無量心），舉起八金剛杵（指八識），杵八萬四千下（指去除八萬四千煩惱）。用大悲千手眼篩（指觀世音菩薩的慈悲），篩之。然後成就塵塵三昧（指微細的禪定）。煉十波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智十種到彼岸的方法）為圓滿。不拘時候，煎一念相應湯（指與真如本性相應的湯藥），下前三三圓（指戒、定、慧三學），后三三圓（指聞、思、修三慧），去除八風（指利、衰、毀、譽、稱、譏、苦、樂八種境界）二見（指常見和斷見）。外別無所忌。此藥的功效，不可盡言，服用者自然知道。此藥深遠的力量，不是世間方書所能記載的。希望後來的高明醫者，試著取《禪本草》來觀看，然後依照此法炮製，配合服用，其功效一定不淺薄。
開聖覺禪師，長久參學于長蘆應夫禪師處，有所領悟，遍游各大叢林，到達法演禪師處。法演禪師問：『釋迦（釋迦牟尼佛的簡稱）彌勒（彌勒菩薩的簡稱），猶是他奴，他是阿誰？』禪師回答：『胡張三黑李四。』法演禪師非常高興，將此事告訴克勤禪師。克勤禪師說：『恐怕還未真實，更需要仔細觀察。』法演禪師後來又問：『猶是他奴，他是阿誰？』禪師回答：『胡張三黑李四。』法演禪師說：『不是，不是。』禪師問：『昨日是，今日為什麼不是？』法演禪師說：『昨日是，今日不是。』覺禪師才大悟。後來出世住持開聖寺，開堂說法，繼承長蘆禪師的法脈，在燒香...
【English Translation】 English version: Mianzhou aconite, often mistaken for the real thing due to superficial similarities. How lamentable! Not only does it mislead oneself, but also others. Consequently, those who study medicine later on propagate falsehoods, with one person spreading a false notion that is then accepted as truth by many. They busily pursue trivialities, unaware of the source of peace and returning to the origin. Over time, various illnesses arise, gradually encroaching upon the limbs and harming the perfect, luminous, and eternally joyful body. From dawn till dusk, one cannot rest peacefully, eventually reaching a critical state, and many lives are lost in vain. This is all because beginners are careless, and teachers impart knowledge hastily, without consulting the Chan Materia Medica! If one can follow this book, understand the nature and properties of medicines, and also know how to properly prepare them, the method of preparation requires first selecting pure ingredients, washing them with clean flowing water, removing the 'person and self' leaves (referring to the separation of self and others), eliminating the roots of ignorance, wielding the Eightfold Noble Path knife, chopping them on the Three Equalities anvil (referring to emptiness, signlessness, and wishlessness), and gently roasting them with the true fire of emptiness (referring to the fire of prajna wisdom). Place them in the Four Immeasurables mortar (referring to loving-kindness, compassion, joy, and equanimity), raise the Eight Vajra pestles (referring to the eight consciousnesses), and pound eighty-four thousand times (referring to removing eighty-four thousand afflictions). Sift them with the Thousand-Handed and Thousand-Eyed sieve of Great Compassion (referring to the compassion of Avalokiteśvara Bodhisattva). Then, one achieves the dust-by-dust samadhi (referring to subtle meditation). Refine the Ten Paramitas (referring to the ten perfections of giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) into completeness. At any time, brew a 'one thought corresponding' soup (referring to a soup that corresponds with the true nature), add the first three circles (referring to the three studies of morality, concentration, and wisdom), and the last three circles (referring to the three wisdoms of hearing, thinking, and cultivation), remove the Eight Winds (referring to the eight worldly conditions of gain, loss, disgrace, fame, praise, ridicule, suffering, and joy) and the Two Views (referring to the views of permanence and annihilation). There are no other restrictions. The efficacy of this medicine is beyond words; those who take it will naturally know. The profound power of this medicine is not recorded in worldly medical books. It is hoped that later, accomplished physicians will try to consult the Chan Materia Medica, and then prepare and take it according to this method. Its efficacy will certainly not be shallow.
Chan Master Kaisheng Jue, after long study with Chan Master Changlu Yingfu, had some understanding, traveled extensively to various monasteries, and arrived at Chan Master Fayan's place. Chan Master Fayan asked: 'Śākyamuni (short for Śākyamuni Buddha) and Maitreya (short for Maitreya Bodhisattva), are still his servants, who is he?' The Chan Master replied: 'Hu Zhangsan and Hei Lisi.' Chan Master Fayan was very pleased and told Chan Master Keqin about this. Chan Master Keqin said: 'I'm afraid it's not yet real, it needs to be carefully observed.' Chan Master Fayan later asked again: 'Still his servants, who is he?' The Chan Master replied: 'Hu Zhangsan and Hei Lisi.' Chan Master Fayan said: 'No, no.' The Chan Master asked: 'Yesterday it was, why isn't it today?' Chan Master Fayan said: 'Yesterday it was, today it is not.' Chan Master Jue then had a great enlightenment. Later, he came forth to preside over Kaisheng Temple, gave a Dharma talk, inherited the Dharma lineage of Chan Master Changlu, and at the incense burning...
時。忽有物搗其胸。因成瘡而卒。
(己卯)慧勤禪師住舒州太平
元符二年。惟清赴黃龍。太平虛席。清遂薦慧勤于舒守。乃命補處。法演付法衣。勤捧示眾曰。昔釋迦文佛。以丈六金襕袈裟。披千尺彌勒佛身。佛身不長。袈裟不短。會么。即此樣無他樣。自是一眾悚服。及禮辭次。演曰。大凡應世。略為子陳其四端。雖世俗常談。在力行何如耳。一勢不可使盡。二福不可受盡。三規矩不可行盡。四好語不可說盡。何故。好語說盡。人必易之。規矩行盡。人心煩之。福若受盡。緣必孤。勢若使盡。禍必至。勤再拜。服膺而退。辭惟清。清曰。住持當以拄杖包笠。懸掛方丈屋壁間。去住如衲子之輕。則善矣。
○惟清禪師住黃龍
惟清。字覺天。自號靈源叟。生洪州。武寧陳氏。方垂髫日。誦書數千言。有異比丘見之。引手熟視。驚曰。菰蒲有此兒耶。告其父母。令出家。年十七。為大僧。初謁延恩法安。愿留就學安曰。子他日。洗光佛日。照耀末運。苦海法船也。我尋常溝瀆耳。黃龍心禪師。是汝之師。行矣。無自滯。清至黃龍。泯泯與眾作息問答茫然。不知端倪。夜誓諸佛前曰。儻有省發。愿盡形壽。以法為檀。世世力弘大法。初閱玄沙語。倦而倚壁。起經行。步促遺履。俯取之。乃大
【現代漢語翻譯】 時，忽然有什麼東西撞擊他的胸部，因此生瘡而去世。
（己卯年）慧勤禪師住在舒州太平寺。
元符二年（1099年），惟清前往黃龍寺，太平寺住持的位置空缺。惟清於是向舒州太守推薦慧勤，太守便任命他接替住持之位。法演禪師將衣缽傳給慧勤，慧勤捧著向大眾展示說：『從前釋迦文佛，用一丈六尺長的金襕袈裟，披在千尺高的彌勒佛身上。佛身不長，袈裟不短，明白了嗎？就是這個樣子，沒有其他樣子。』當時眾人無不敬畏信服。等到慧勤要告辭時，法演說：『大凡應世處事，我略微為你陳述四個方面。雖然是世俗的常談，但重要的是努力實行。一是權勢不可用盡，二是福分不可享盡，三是規矩不可完全執行，四是好話不可全部說盡。』為什麼呢？好話說盡了，人們必定輕視你；規矩執行得太徹底，人心就會厭煩；福分如果享盡了，緣分必定孤單；權勢如果用盡了，災禍必定降臨。』慧勤再次拜謝，銘記在心而退下。辭別惟清時，惟清說：『住持應該用拄杖包著斗笠，懸掛在方丈的墻壁上，來去像雲遊僧一樣輕便，那就好了。』
○惟清禪師住在黃龍寺
惟清，字覺天，自號靈源叟，是洪州武寧人陳氏之子。小時候，就能背誦數千字的書籍。有位不尋常的比丘見到他，拉過他的手仔細端詳，驚訝地說：『菰蒲這種地方竟然有這樣的孩子！』於是告訴他的父母，讓他出家。十七歲時，成為大僧。起初拜訪延恩法安，希望留下學習。法安說：『你將來會洗滌佛日的光輝，照耀末法時代，是苦海中的法船啊！我只是尋常的溝渠罷了。黃龍心禪師，是你的老師，去吧，不要自己滯留在這裡。』惟清到達黃龍寺后，默默地與眾人一起作息、問答，茫然不知頭緒。晚上在諸佛前發誓說：『倘若有所領悟，愿盡畢生之力，以佛法為佈施，世世代代努力弘揚大法。』起初閱讀玄沙的語錄，疲倦了就靠著墻壁休息，起來經行時，因為走得太急而掉了鞋子，他彎腰去撿，於是大悟。
【English Translation】 At that time, something suddenly struck his chest, causing a sore that led to his death.
(In the year of Ji-Mao) Chan Master Huaiqin resided at Taiping Temple in Shuzhou.
In the second year of Yuanfu (1099), Weiqing went to Huanglong Temple, leaving the position of abbot at Taiping Temple vacant. Weiqing then recommended Huaiqin to the prefect of Shuzhou, who appointed him to fill the position. Chan Master Fayan passed on the Dharma robe to Huaiqin, who held it up to show the assembly, saying: 'In the past, Shakyamuni Buddha draped a golden kasaya, sixteen feet in length, over the thousand-foot body of Maitreya Buddha. The Buddha's body is not long, and the kasaya is not short. Do you understand? It is just like this, there is no other way.' At that time, everyone was in awe and convinced. When Huaiqin was about to take his leave, Fayan said: 'In general, when dealing with the world, I will briefly tell you four things. Although they are common worldly sayings, the important thing is to strive to put them into practice. First, power should not be exhausted; second, blessings should not be enjoyed to the fullest; third, rules should not be completely enforced; and fourth, good words should not be spoken entirely.' Why? If good words are spoken entirely, people will surely despise you; if rules are enforced too thoroughly, people's hearts will become annoyed; if blessings are enjoyed to the fullest, karmic connections will surely become isolated; if power is exhausted, disaster will surely come.' Huaiqin bowed again, took it to heart, and withdrew. When bidding farewell to Weiqing, Weiqing said: 'An abbot should wrap his staff with a bamboo hat and hang it on the wall of the abbot's room, coming and going as lightly as a wandering monk, then it will be good.'
○ Chan Master Weiqing resided at Huanglong Temple
Weiqing, styled Juetian, self-styled Lingyuansou, was a native of Hongzhou, from the Chen family of Wuning. When he was young, he could recite thousands of words of books. An extraordinary Bhikkhu saw him, took his hand, and looked at him carefully, exclaiming: 'How can there be such a child in a place like Gupu!' He then told his parents to let him become a monk. At the age of seventeen, he became a senior monk. Initially, he visited Faan of Yan'en, hoping to stay and study. Faan said: 'You will wash away the light of the Buddha's sun in the future, illuminating the Dharma-ending Age, and be a Dharma boat in the sea of suffering! I am just an ordinary ditch. Chan Master Huanglong Xin is your teacher, go, do not stay here.' After Weiqing arrived at Huanglong Temple, he silently worked, rested, asked, and answered with the others, clueless. At night, he vowed before the Buddhas: 'If I have any enlightenment, I vow to dedicate my life to Dharma, and strive to propagate the Great Dharma in every generation.' Initially, he read the sayings of Xuansha, and when he was tired, he leaned against the wall to rest. When he got up to walk, he dropped his shoe because he was walking too fast. He bent down to pick it up, and then he had a great enlightenment.
悟。以所悟。告祖心。心曰。從緣入者。永無退失。然新得法空者。多喜悅。致散亂。令就侍者房熟𥧌。心鍾愛。至忘其為師。議論商略如交友。諸方號清侍者。如趙州文遠。南院守廓。出世住舒州太平。學者爭趨。規矩不嚴而自肅。江淮叢林。號稱第一。元符二年。祖心春秋高。江西轉運使王桓。迎清歸黃龍。欲以繼心法席。清亦不辭而往○善本。住東京法雲八年。后歸杭州象塢寺。專修凈業。
○圓照宗本禪師往生凈土(天依懷法嗣雲門第六世)
宗本。老居靈巖。閉門頹然。而學者賁相望于道。雪竇宗風。至本大盛。平居密修凈業。慧才師神遊凈土。見一花殊麗。問之曰。上品之生。以待本禪師。又資福曦公。至慧林。禮足施金而去。人問故。曰吾定中見金蓮花。人言以俟本公。又蓮花無數。云以待受度者。或問本。師傳直指。何得蓮境標名。曰雖在宗門。亦以凈土兼修耳。元符二年十二月。將入滅。沐浴而臥。弟子環請曰。和尚道遍天下。今日不可無偈。幸強起安坐。本熟視曰。癡子。我尋常尚懶作偈。今日特地圖個甚麼。尋常要臥便臥。不可今日特地坐也。索筆大書五字曰。後事付守榮。擲筆憨臥。若熟睡。撼之已去矣。
(庚辰)表自參克勤禪師
表自。初參法演。欠未有省。
【現代漢語翻譯】 現代漢語譯本 悟。他將自己領悟的告訴祖心禪師（黃龍祖心禪師）。祖心禪師說：『從因緣入道的，永遠不會退失。』然而，新近證得法空的人，大多喜悅，以致散亂。於是讓清侍者到侍者房裡好好參禪。祖心禪師非常喜愛他，甚至忘記了他是自己的弟子，議論商略如同朋友一般。各方稱他為清侍者，如同趙州的文遠禪師，南院的守廓禪師。後來出世住在舒州太平寺，學禪的人爭相前往。寺院規矩不嚴，但自然肅靜。江淮一帶的叢林寺院，稱太平寺為第一。元符二年（1099年），祖心禪師年事已高，江西轉運使王桓，迎接清侍者回到黃龍寺，想讓他繼承自己的法席。清侍者也沒有推辭就去了。善本禪師，住在東京法雲寺八年，後來回到杭州象塢寺，專心修習凈土法門。
圓照宗本禪師往生凈土（天依懷禪師的法嗣，雲門宗第六世）
宗本禪師，晚年住在靈巖寺，閉門不出，頹然自適。但學禪的人從四面八方趕來，希望得到他的指點。雪竇宗的宗風，到宗本禪師這裡大為興盛。他平時秘密地修習凈土法門。慧才禪師神遊凈土，見到一朵非常美麗的蓮花，問這是什麼，回答說：『這是上品往生者才能得到的，是為宗本禪師準備的。』又有資福寺的曦公，到慧林寺，禮拜宗本禪師，獻上金子就離開了。有人問他原因，他說：『我在禪定中見到一朵金蓮花，人們說是為宗本禪師準備的。』又有無數的蓮花，說是為等待接受宗本禪師度化的人準備的。有人問宗本禪師，您傳的是直指人心的禪法，為什麼凈土的景象也如此顯著？宗本禪師說：『雖然我在宗門，但也兼修凈土法門。』元符二年（1099年）十二月，宗本禪師將要圓寂，沐浴后躺下。弟子們圍著他請求說：『和尚您的道行遍佈天下，今天不可沒有偈語。希望您勉強起身安坐。』宗本禪師仔細地看著他們說：『癡子，我平時尚且懶得作偈，今天特地要我作什麼？平時要躺就躺，難道今天非要特地坐著嗎？』於是拿起筆，大書五個字：『後事付守榮。』扔掉筆，安然躺下，如同熟睡一般。搖晃他，已經去世了。
（庚辰年）表自禪師參謁克勤禪師
表自禪師，最初參謁法演禪師，但沒有開悟。
【English Translation】 English version Wu. He told Zuxin (Chan Master Huanglong Zuxin) what he had realized. Chan Master Zuxin said, 'Those who enter the path through conditions will never regress.' However, those who have newly attained the emptiness of Dharma are often joyful, leading to distraction. Therefore, he was instructed to go to the attendant's room to practice Chan diligently. Chan Master Zuxin loved him very much, even forgetting that he was his disciple, discussing and deliberating as if they were friends. He was known everywhere as Attendant Qing, like Wenyuan of Zhaozhou and Shoukuo of Nanyuan. Later, he came into the world and lived in Taiping Temple in Shuzhou, and those who studied Chan flocked to him. The temple rules were not strict, but it was naturally solemn. The monasteries in the Jianghuai area called Taiping Temple the best. In the second year of Yuanfu (1099), Chan Master Zuxin was old, and Wang Huan, the transport envoy of Jiangxi, welcomed Attendant Qing back to Huanglong Temple, wanting him to succeed his Dharma seat. Attendant Qing did not refuse and went. Shanben lived in Fayun Temple in Tokyo for eight years, and later returned to Xiangwu Temple in Hangzhou, focusing on cultivating the Pure Land Dharma.
Chan Master Yuanzhao Zongben Reborn in the Pure Land (Dharma successor of Chan Master Tianyi Huai, sixth generation of the Yunmen School)
Chan Master Zongben lived in Lingyan Temple in his later years, closing his door and living in a relaxed manner. However, those who studied Chan came from all directions, hoping to receive his guidance. The style of the Xuefeng School flourished greatly with Chan Master Zongben. He usually secretly cultivated the Pure Land Dharma. Chan Master Huicai traveled to the Pure Land in spirit and saw a very beautiful lotus flower. When asked what it was, he replied, 'This is what those who are reborn in the upper ranks can obtain, and it is prepared for Chan Master Zongben.' Also, Xi Gong of Zifu Temple went to Huilin Temple, bowed to Chan Master Zongben, and left after offering gold. When asked why, he said, 'I saw a golden lotus flower in meditation, and people said it was prepared for Master Ben.' There were also countless lotus flowers, said to be waiting for those who would be saved by Chan Master Zongben. Someone asked Chan Master Ben, you are transmitting the Chan method that directly points to the human mind, why is the Pure Land scene so prominent? Chan Master Zongben said, 'Although I am in the Chan school, I also cultivate the Pure Land Dharma.' In December of the second year of Yuanfu (1099), Chan Master Zongben was about to pass away, bathed and lay down. The disciples surrounded him and requested, 'Venerable, your teachings have spread all over the world, and today you must have a verse. I hope you will reluctantly get up and sit down.' Chan Master Zongben looked at them carefully and said, 'Foolish children, I am usually too lazy to write verses, what do you want me to write today? I usually lie down when I want to lie down, why do I have to sit down today?' So he picked up a pen and wrote five characters: 'The aftermath is entrusted to Shourong.' He threw away the pen and lay down peacefully, as if he were sound asleep. When shaken, he had already passed away.
(Year Gengchen) Chan Master Biaozhi Visited Chan Master Keqin
Chan Master Biaozhi initially visited Chan Master Fayan, but did not attain enlightenment.
時克勤為座元。演令親炙。勤見謂曰。與公同參。不須來探水也。曰己事未明。敢望慈悲。曰但有疑處。試語我。自舉德山小參不答話。問話者三十棒。曰禮拜著。我作得你師。舉話尚不會。自作禮竟。勤令再舉前話。自曰。德山小參不答話。勤掩其口曰。但恁么看。自出曰。屈屈。豈有公案。只教人看一句底道理。有僧謂曰。兄不可如此說。首座須有方便。因靜坐體究及旬。頓釋所疑。詣勤禮謝。勤曰。兄始知吾不汝欺。又詣方丈。演迎笑。及遷勤監總院務。舉自為座元。私告演曰。渠只得一橛。大法未明在。須更鍛鍊。必為法器。無何。演宣言。請自立僧。實欲激其遠到。自聞之。深有所待。一日上堂。以目顧自曰。莫妄想。便下座。自氣不平。趨瑯玡。久之勤往撫存。遂大徹。乃同歸五祖。命立僧○守珣。安吉州施氏子。參慧勤。隨眾咨請。邈無所入。乃封其衾曰。此生若不徹。誓不展此。於是四十九晝夜。只靠露柱立地。如喪考妣。一日勤上堂曰。森羅及萬象。一法之所印。珣聞頓悟。往見勤。勤曰。可惜一顆明珠。被這風顛漢拾得。乃曰。靈云道。自從一見桃花后。直至如今更不疑。如何是他不疑處。曰莫道靈云不疑。只今覓個疑處。了不可得。曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裡是他未徹處
【現代漢語翻譯】 現代漢語譯本： 當時克勤禪師是座元（寺院中負責禪堂事務的僧人）。演禪師親自指導他。克勤禪師對他說：『我們一起參禪，你不需要來試探我的深淺。』自禪師說：『我自己的事情還沒有明白，怎敢奢望您的慈悲？』克勤禪師說：『只要有疑問的地方，可以告訴我。』自禪師於是舉出德山禪師小參時不回答問題，問話的人要挨三十棒的公案，說：『禮拜了。我做得你的老師。』舉話尚且不會。自禪師行禮完畢。克勤禪師讓他再舉剛才的話。自禪師說：『德山禪師小參時不回答問題。』克勤禪師摀住他的嘴說：『只要這樣看。』自禪師出去后說：『委屈啊，哪裡有什麼公案，只是教人看一句話的道理。』有僧人對他說：『你不能這樣說，首座（克勤禪師）一定有方便之處。』因此身體力行地研究了十幾天，頓然解開了疑惑，去向克勤禪師禮拜感謝。克勤禪師說：『你現在才知道我沒有欺騙你。』又去方丈室，演禪師笑著迎接他。等到克勤禪師升任監總院務，推薦自禪師為座元。私下告訴演禪師說：『他只得到了一部分，大法還沒有明白，需要更加鍛鍊，必定能成為法器。』不久，演禪師公開宣佈，請自禪師自己立僧，實際上是想激發他走得更遠。自禪師聽了，深深地期待著。一天上堂說法，用眼睛看著自禪師說：『不要妄想。』便下座了。自禪師氣憤不平，前往瑯玡山。很久之後，克勤禪師前去撫慰他，於是大徹大悟，便一同回到五祖寺。克勤禪師命令立僧守珣（音shǒu xún），是安吉州施氏的兒子。參拜慧勤禪師，跟隨大眾請教，卻毫無所得。於是封住自己的被子說：『此生如果不徹悟，誓不展開這被子。』於是四十九個晝夜，只靠著露柱站立，如同死了父母一般。一天克勤禪師上堂說法：『森羅萬象，都是一法所印。』守珣聽了頓悟。前去拜見克勤禪師。克勤禪師說：『可惜一顆明珠，被這瘋癲漢拾得了。』於是說：『靈云禪師說，自從一見桃花后，直至如今更不疑。如何是他不疑處？』守珣說：『莫說靈云不疑，如今尋找一個疑處，都找不到。』克勤禪師說：『玄沙禪師說，諦當甚諦當，敢保老兄未徹在。哪裡是他未徹處？』 English version: At that time, Keqin (克勤, a Chan master) was the head monk. Yan (演, another Chan master) personally instructed him. Keqin said to him, 'We are practicing Chan together, you don't need to come and test my depth.' Zi (自, another Chan master) said, 'My own affairs are not yet clear, how dare I hope for your compassion?' Keqin said, 'If there is any doubt, you can tell me.' Zi then brought up the case of Chan Master Deshan (德山, a Chan master) not answering questions during small group meditation, and those who asked questions would be beaten thirty times, saying, 'I pay my respects. I can be your teacher.' He doesn't even know how to bring up the case. Zi finished the ceremony. Keqin asked him to bring up the previous case again. Zi said, 'Chan Master Deshan does not answer questions during small group meditation.' Keqin covered his mouth and said, 'Just look at it like this.' After Zi went out, he said, 'It's unfair, where is there any case, it just teaches people to look at the meaning of a sentence.' A monk said to him, 'You can't say that, the head monk (Keqin) must have a convenient way.' Therefore, he practiced diligently for more than ten days, and suddenly solved his doubts, and went to Keqin to bow and thank him. Keqin said, 'Now you know that I didn't deceive you.' He also went to the abbot's room, and Yan greeted him with a smile. When Keqin was promoted to the supervisor of the monastery, he recommended Zi as the head monk. He privately told Yan, 'He only got a part of it, the great Dharma is not yet clear, he needs more training, he will definitely become a Dharma vessel.' Soon, Yan publicly announced that he would invite Zi to establish his own monastery, actually wanting to inspire him to go further. Zi listened and looked forward to it deeply. One day, when he was giving a lecture, he looked at Zi and said, 'Don't fantasize.' Then he stepped down. Zi was angry and went to Mount Langya (瑯玡山). After a long time, Keqin went to comfort him, and then he had a great enlightenment, and they returned to the Fifth Patriarch Temple (五祖寺) together. Keqin ordered the monk Li Shouxun (立僧守珣), the son of the Shi family in Anji Prefecture (安吉州). He worshiped Chan Master Huiqin (慧勤), and followed the crowd to ask for advice, but gained nothing. So he sealed his quilt and said, 'If I don't realize this life, I swear not to unfold this quilt.' So for forty-nine days and nights, he stood leaning against the pillar, as if his parents had died. One day, Keqin gave a lecture, 'All phenomena are imprinted by one Dharma.' Shou Xun heard this and suddenly realized. He went to see Keqin. Keqin said, 'It's a pity that a bright pearl was picked up by this madman.' Then he said, 'Chan Master Lingyun (靈云, a Chan master) said, since seeing the peach blossoms, I have never doubted it until now. How is it that he does not doubt?' Shou Xun said, 'Don't say that Lingyun doesn't doubt, now I can't find a place to doubt.' Keqin said, 'Chan Master Xuansha (玄沙, a Chan master) said, it's very true, I dare to guarantee that you haven't realized it yet. Where is it that he hasn't realized it?'
【English Translation】 Modern Chinese Translation: At that time, Chan Master Keqin was the head monk (the monk in the monastery in charge of the affairs of the meditation hall). Chan Master Yan personally guided him. Chan Master Keqin said to him: 'We are practicing Chan together, you don't need to come and test my depth.' Chan Master Zi said: 'My own affairs are not yet clear, how dare I hope for your compassion?' Chan Master Keqin said: 'If there is any doubt, you can tell me.' Chan Master Zi then brought up the case of Chan Master Deshan not answering questions during small group meditation, and those who asked questions would be beaten thirty times, saying: 'I pay my respects. I can be your teacher.' He doesn't even know how to bring up the case. Chan Master Zi finished the ceremony. Chan Master Keqin asked him to bring up the previous case again. Chan Master Zi said: 'Chan Master Deshan does not answer questions during small group meditation.' Chan Master Keqin covered his mouth and said: 'Just look at it like this.' After Chan Master Zi went out, he said: 'It's unfair, where is there any case, it just teaches people to look at the meaning of a sentence.' A monk said to him: 'You can't say that, the head monk (Chan Master Keqin) must have a convenient way.' Therefore, he practiced diligently for more than ten days, and suddenly solved his doubts, and went to Chan Master Keqin to bow and thank him. Chan Master Keqin said: 'Now you know that I didn't deceive you.' He also went to the abbot's room, and Chan Master Yan greeted him with a smile. When Chan Master Keqin was promoted to the supervisor of the monastery, he recommended Chan Master Zi as the head monk. He privately told Chan Master Yan: 'He only got a part of it, the great Dharma is not yet clear, he needs more training, he will definitely become a Dharma vessel.' Soon, Chan Master Yan publicly announced that he would invite Chan Master Zi to establish his own monastery, actually wanting to inspire him to go further. Chan Master Zi listened and looked forward to it deeply. One day, when he was giving a lecture, he looked at Chan Master Zi and said: 'Don't fantasize.' Then he stepped down. Chan Master Zi was angry and went to Mount Langya. After a long time, Chan Master Keqin went to comfort him, and then he had a great enlightenment, and they returned to the Fifth Patriarch Temple together. Chan Master Keqin ordered the monk Li Shouxun, the son of the Shi family in Anji Prefecture. He worshiped Chan Master Huiqin, and followed the crowd to ask for advice, but gained nothing. So he sealed his quilt and said: 'If I don't realize this life, I swear not to unfold this quilt.' So for forty-nine days and nights, he stood leaning against the pillar, as if his parents had died. One day, Chan Master Keqin gave a lecture: 'All phenomena are imprinted by one Dharma.' Shou Xun heard this and suddenly realized. He went to see Chan Master Keqin. Chan Master Keqin said: 'It's a pity that a bright pearl was picked up by this madman.' Then he said: 'Chan Master Lingyun said, since seeing the peach blossoms, I have never doubted it until now. How is it that he does not doubt?' Shou Xun said: 'Don't say that Lingyun doesn't doubt, now I can't find a place to doubt.' Chan Master Keqin said: 'Chan Master Xuansha said, it's very true, I dare to guarantee that you haven't realized it yet. Where is it that he hasn't realized it?'
。曰深知和尚老婆心切。勤肯之。珣禮拜起。呈偈曰。終日看天不舉頭。桃花爛熳始抬眸。饒君更有遮天網。透得牢關即便休。勤囑令護持。是夕謂眾曰。這回珣上座。穩睡去也。克勤疑其未然。乃曰。我須勘過始得。遂令人召眴。與遊山。到一水潭。忽推珣入水。遽問曰。牛頭未見四祖時如何。曰潭深魚聚。曰見后如何。曰樹高招風。曰見與未見時如何。曰伸腳在縮腳里。勤大稱賞之。
○晦堂祖心禪師入寂(黃龍南法嗣臨濟第九世)
祖心。謝事閑居。學者益親。嘗答侍郎韓宗古問曰。承諭。昔時開悟。曠然無疑。但無始來習氣。未能頓盡。然心外無剩法者。不知煩惱習氣是何物。而欲盡之。若起此心。翻成認賊為子也。從上以來。但有言說。乃至隨病說藥。縱有煩惱習氣。但以如來知見治之。皆是善權方便誘引之說。若是定有習氣可治。卻是心外有法。而可盡之。譬如靈龜曳尾于涂。拂跡跡生。可謂將心用心。轉見病深。茍能明心。心外無法。法外無心。心法既無。更欲教誰頓盡耶。元符三年十一月入寂。黃庭堅。主後事。茶毗。鄰峰秉炬火不續。堅乃顧悟新曰。此老師。有待于吾兄也。新以喪拒。堅固強之。新乃執炬曰。不是餘殃累及我。彌天罪過不容誅。而今兩腳捎空去不作牛兮定作驢。以火
【現代漢語翻譯】 現代漢語譯本：他說他深深地瞭解和尚（指克勤）愛護人才的心情，懇切地請求（克勤留下楊珣）。楊珣禮拜後起身，呈上一首偈語說：『整天看天卻不抬頭，桃花盛開時才抬眼眸。即使你有遮天大網，能透得過這牢固的關卡才算罷休。』克勤囑咐（楊珣）要好好護持自己。當晚，克勤對眾人說：『這次楊珣上座，可以安穩睡覺了。』克勤懷疑他還沒有開悟，於是說：『我必須勘驗過才行。』於是派人召來楊珣，與他一同遊山。走到一個水潭邊，忽然把楊珣推進水裡，立刻問道：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』楊珣回答說：『潭深魚聚。』克勤問：『見后如何？』楊珣回答說：『樹高招風。』克勤問：『見與未見時如何？』楊珣回答說：『伸腳在縮腳里。』克勤非常讚賞他。 晦堂祖心禪師圓寂（黃龍南的法嗣，臨濟宗第九世） 祖心禪師辭去寺院事務后，閑居在家，向他求學的人更加親近。他曾經回答侍郎韓宗古的提問說：『承蒙您告知，過去開悟時，內心曠達而沒有疑惑。但是無始以來的習氣，不能一下子斷盡。然而心外沒有剩餘的法，不知道煩惱習氣是什麼東西，卻想要斷盡它。如果生起這種心，反而成了認賊為子。從古以來，所有的言說，乃至隨病說藥，縱然有煩惱習氣，但用如來的知見來治療它，都是善巧方便的誘導之說。如果真的有習氣可以治療，卻是心外有法，可以斷盡它。譬如靈龜拖著尾巴在泥土中爬行，想要拂去痕跡，痕跡反而更多，可謂是用心來用心，反而使病情加深。如果能夠明心，心外沒有法，法外沒有心，心和法既然都沒有，更要教誰去斷盡呢？』元符三年（1100年）十一月圓寂。黃庭堅主持後事，火化時，鄰峰的僧人拿著火把卻無法點燃。黃庭堅於是對悟新說：『這位老師，還在等待您啊。』悟新以喪事為由拒絕，黃庭堅堅決強迫他。悟新於是拿著火把說：『不是餘殃牽累我，彌天罪過不容誅。如今兩腳騰空去，不作牛兮定作驢。』點燃了火。
【English Translation】 English version: He (someone) said that he deeply understood the abbot's (referring to Keqin) eagerness to protect talent, and earnestly requested (Keqin to keep Yang Xun). Yang Xun bowed and rose, presenting a verse saying: 'All day looking at the sky without raising my head, only when the peach blossoms are in full bloom do I raise my eyes. Even if you have a heaven-covering net, only breaking through this solid barrier counts as the end.' Keqin instructed (Yang Xun) to take good care of himself. That night, Keqin said to the crowd: 'This time, Abbot Yang Xun can sleep soundly.' Keqin suspected that he had not yet attained enlightenment, so he said: 'I must examine him first.' So he sent someone to summon Yang Xun and went on a mountain tour with him. Arriving at a pool of water, he suddenly pushed Yang Xun into the water and immediately asked: 'What was Niu-tou's (Fazong Zen Master) state before seeing the Fourth Patriarch (Daoxin Zen Master)?' Yang Xun replied: 'The pool is deep and the fish gather.' Keqin asked: 'What was it like after seeing him?' Yang Xun replied: 'The tree is tall and attracts wind.' Keqin asked: 'What was it like before and after seeing him?' Yang Xun replied: 'Stretching the feet inside the retracted feet.' Keqin greatly praised him. Zen Master Huitang Zuxin passed away (Huanglong Nan's Dharma heir, the ninth generation of the Linji School) After Zen Master Zuxin resigned from temple affairs, he lived in seclusion at home, and those who sought to learn from him became even closer. He once answered the question of Vice Minister Han Zonggu, saying: 'Thank you for informing me that when I attained enlightenment in the past, my heart was open and without doubt. However, the habitual tendencies from beginningless time cannot be completely eradicated at once. However, there is no remaining Dharma outside the mind, and I do not know what the afflictive habitual tendencies are, yet I want to eradicate them. If this mind arises, it will become like recognizing a thief as one's son. Since ancient times, all speech, even prescribing medicine according to the illness, even if there are afflictive habitual tendencies, using the Tathagata's knowledge and vision to cure them, are all skillful means of inducement. If there are really habitual tendencies that can be cured, it means that there is Dharma outside the mind that can be eradicated. It is like a spiritual turtle dragging its tail in the mud, wanting to brush away the traces, but the traces become even more numerous. It can be said that using the mind to use the mind only deepens the illness. If one can understand the mind, there is no Dharma outside the mind, and no mind outside the Dharma. Since both mind and Dharma are absent, who else needs to be taught to eradicate them?' He passed away in November of the third year of Yuanfu (1100 AD). Huang Tingjian presided over the funeral. During cremation, the monk from the neighboring peak could not light the torch. Huang Tingjian then said to Wuxin: 'This teacher is still waiting for you.' Wuxin refused on the grounds of mourning, but Huang Tingjian insisted on forcing him. Wuxin then held the torch and said: 'It's not the remaining misfortune that burdens me, the boundless sins cannot be forgiven. Now I'm going with my feet in the air, not becoming an ox, but surely becoming a donkey.' He lit the fire.
炬打一圓相曰。只向這裡雪屈。擲炬應手而爇。賜號寶覺。
(辛巳)有嚴法師往生凈土
有嚴。住赤城。學天臺教。晚年結茆樝木之下。號曰樝庵。平生篤修凈業。建中靖國元年。夏四月將終。見寶池大蓮花天樂四列。后七日。跏趺而化。塌上有光如月。三夕方隱○蘇軾。在儋州。四年庚辰。復朝奉郎。辛巳北歸。至真州。瘴毒作。中止常州。遂請老。以本官致仕。初軾南遷。畫彌陀像一軸。行且佩帶曰。此軾生西方公據也。至是疾革。徑山惟琳來候。軾耳聾。琳大聲呼曰。端明勿忘西方。曰西方不無。但個里著力不得。語畢而逝。嘗題自己照容曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州○米芾。字元章。晚年學禪有得。知淮陽軍。未卒前一月。作親朋別書。盡焚其所好書畫奇物。造香楠棺。即其中坐臥飲食。前七日不茹葷。更衣沐浴。焚香清坐而已。及期遍邀郡僚。舉拂示眾曰。眾香國中來。眾香國中去。擲拂合掌而逝○惟清。住黃龍。祖心歿。清即移。疾居昭默堂。頹然宴坐一室。人莫能親疏之。然見者。皆各得其歡心。至授法鉗錘鍛鍊。則毫無縫罅。不許學者傳錄其語。或得其片言只句。如獲拱璧。嘗語慧洪曰。今之學者。未脫生死。病在什麼處。在偷心未死耳。然非其罪
{ "translations": [ "現代漢語譯本：", "炬打了一個圓相（佛教術語，表示圓滿的智慧），說：『只在這裡雪屈（指徹底領悟）。』 隨即擲出火炬，應手而燃。后被賜號為寶覺。", "", "（辛巳年(1101年)）有嚴法師往生凈土", "", "有嚴，住在赤城，學習天臺宗的教義。晚年結廬于樝木之下，自號樝庵。平生專心修習凈土法門。建中靖國元年（1101年）夏四月，臨終時，看見寶池中盛開的蓮花，天樂環繞。七日後，結跏趺坐而逝。塌上有光芒如月亮，三夜后才消失。蘇軾，在儋州。四年庚辰年(1100年)，恢復朝奉郎的官職。辛巳年(1101年)北歸，到達真州時，瘴氣發作，於是停留在常州。於是請求告老還鄉，以原官職退休。當初蘇軾被貶謫到南方時，畫了一幅彌陀像，隨身佩戴，說：『這是我蘇軾往生西方的憑據。』 到這時，病情危急，逕山惟琳前來探望。蘇軾耳聾，惟琳大聲呼喊道：『端明不要忘記西方。』 蘇軾說：『西方不是沒有，但這裡使不上力。』 說完就去世了。 曾經題寫自己的畫像說：『心像已經燃盡的木頭，身如不繫纜繩的船。問我平生功業，黃州、惠州、瓊州。』 米芾，字元章，晚年學禪有所得。擔任淮陽軍的知軍。臨終前一個月，寫了給親朋好友的告別信，燒燬了他所喜愛的書畫奇物，製作了香楠木棺材，就在其中坐臥飲食。前七天不吃葷腥，更換衣服沐浴，焚香清靜地坐著。到期時遍邀郡中同僚，舉起拂塵向眾人示意說：『從眾香國中來，往眾香國中去。』 擲下拂塵，合掌而逝。 惟清，住在黃龍山。祖心去世后，惟清就搬走了。因病住在昭默堂，頹然地獨自坐在一間屋子裡，人們無法親近他。然而見到他的人，都各自感到歡喜。至於傳授佛法，鉗錘鍛鍊，則毫無破綻。不允許學者們記錄他的話語。有人得到他的片言隻語，就像得到拱璧一樣珍貴。 曾經對慧洪說：『現在的學佛之人，未能脫離生死，病在哪裡呢？在於偷心未死罷了。』 然而這不是他們的罪過。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Ju struck a circle with his staff and said, 'Just here, make a thorough understanding.' He threw the staff, and it immediately burst into flames. He was bestowed the title 'Baojue' (Precious Enlightenment).", "", "(Xin Si year (1101 AD)) Dharma Master Youyan was reborn in the Pure Land.", "", "Youyan lived in Chicheng and studied the Tiantai teachings. In his later years, he built a hut under a crabapple tree and called himself 'Crabapple Hermitage.' Throughout his life, he diligently cultivated the Pure Land practice. In the first year of Jianzhong Jingguo (1101 AD), in the fourth month of summer, as he was about to pass away, he saw lotus flowers blooming in the Treasure Pond and heavenly music all around. Seven days later, he passed away in the lotus position. There was light above his platform like the moon, which disappeared after three nights. Su Shi was in Danzhou. In the fourth year, Gengchen (1100 AD), he was reinstated as Chaofeng Lang (an official title). In Xinsi year (1101 AD), he returned north, but when he reached Zhenzhou, he fell ill with malaria and stopped in Changzhou. He then requested to retire and was granted retirement with his original official title. Initially, when Su Shi was exiled to the south, he painted an Amitabha image, which he carried with him, saying, 'This is my, Su Shi's, guarantee of rebirth in the Western Pure Land.' At this time, his illness became critical, and Weilin of Jingshan came to visit. Su Shi was deaf, and Weilin shouted loudly, 'Duanming, do not forget the Western Pure Land.' Su Shi said, 'The Western Pure Land is not nonexistent, but I cannot exert effort there.' After saying this, he passed away. He once inscribed on his own portrait, 'My heart is like ashes of wood, my body like a boat without moorings. Ask about my life's achievements: Huangzhou, Huizhou, Qiongzhou.' Mi Fu, styled Yuanzhang, gained some understanding of Chan in his later years. He served as the military commissioner of Huaiyang. A month before his death, he wrote farewell letters to relatives and friends, burned all his beloved books, paintings, and rare objects, and made a coffin of fragrant Phoebe wood, in which he sat, slept, ate, and drank. For the seven days prior, he did not eat meat, changed his clothes, bathed, and sat quietly, burning incense. When the time came, he invited all the officials of the prefecture, raised his whisk, and signaled to the crowd, saying, 'I come from the land of fragrant incense, and I go to the land of fragrant incense.' He threw down the whisk, joined his palms, and passed away. Weiqing lived in Huanglong. After Zuxin passed away, Weiqing moved away. He lived in Zhaomo Hall due to illness, sitting alone in a room in a despondent manner, and people could not get close to him. However, those who saw him all felt joy. As for transmitting the Dharma, he was rigorous and flawless. He did not allow scholars to record his words. Those who obtained even a fragment of his words treasured it as if it were a precious jade. He once said to Huihong, 'Today's Buddhist practitioners have not escaped birth and death. Where is the problem? It lies in the fact that the thieving mind has not died.' However, this is not their fault." ] }
。為師者之罪也。如漢高帝。紿韓信而殺之。信雖死。其心果死乎。今之宗師。為人多類此。古之學者。言下脫生死。效在什麼處。在偷心已死。然非學者自能爾。實為師者。鉗錘妙密也。如梁武帝。御大殿見侯景。不動聲氣。而侯景汗下。不敢仰視。退謂人曰。蕭公天威逼人。吾不可以再見也。景未嘗死。而其心已枯竭無餘矣。古之宗師。為人多類此。今諸方所說。非不美麗。要之如趙昌。畫花逼真。世傳為寶。非真花也。
(壬午)真凈克文禪師入寂(黃龍南法嗣臨濟第九世)
克文。退居云庵。崇寧元年十月日。中夜沐浴更衣趺坐。眾請說法。文笑曰。今年七十八。四大將離別。火風既分散。臨行休更說。遺戒。皆宗門大事。言畢而寂。茶毗。五色成焰。白光上騰。煙所及俱成舍利。道俗得之。分建塔焉。文真誠慈愛。出於天性。見人無親疏。溫顏軟語。禮敬如一。主持叢林。法度甚嚴。犯令者罰無赦。至入室投機。則如銅崖鐵壁。不可攀緣。性尤喜施。隨有隨與。杖笠之外。不置一錢。行道說法。五十餘年。布衣壞衲。翛然自守。民信其化。家家繪像。飲食必祠。文嘗作法界三觀六頌曰。色空無礙。如意自在。萬像森羅。影現中外。出沒去來。此土他界。心印廓然。融通廣大。(一)理事無礙。
【現代漢語翻譯】 現代漢語譯本：這是作為老師的罪過啊！就像漢高帝（公元前256年-公元前195年）欺騙韓信並將他殺害。韓信雖然死了，他的心真的死了嗎？現在的宗師，為人處世大多像這樣。古代的學者，一句話就能脫離生死輪迴，效驗在哪裡呢？在於偷心已經死了。然而這並非學者自己能夠做到，實際上是老師的鉗錘功夫巧妙嚴密啊！比如梁武帝（464年-549年）在大殿上接見侯景，不動聲色，而侯景卻汗流浹背，不敢抬頭看他。退下後對人說：『蕭衍（梁武帝本名）的天威逼人，我不敢再見他了。』侯景並沒有死，但是他的心已經枯竭無餘了。古代的宗師，為人處世大多像這樣。現在各處所說的佛法，並非不美麗，但就像趙昌畫的花，雖然逼真，世人傳為珍寶，卻不是真正的花啊。
（壬午年）真凈克文禪師圓寂（黃龍南禪師的法嗣，臨濟宗第九世）
克文禪師退居云庵。崇寧元年（1102年）十月某日，半夜沐浴更衣，跏趺而坐。眾人請他說法，克文禪師笑著說：『今年七十八歲，四大（地、水、火、風）將要離別。火風既然分散，臨行前不再多說什麼。』遺囑告誡，都是宗門大事。說完就圓寂了。火化時，五色火焰升騰，一道白光向上升起，煙所到之處都變成了舍利。道俗得到舍利后，分別建造佛塔供奉。克文禪師真誠慈愛，出於天性。對待他人無論親疏，都溫和言語，禮敬如一。主持叢林時，法度非常嚴格，違反法令者必定受到懲罰。至於入室請教，則像銅崖鐵壁一樣，不可攀緣。他尤其喜歡施捨，隨有隨給。除了手杖和斗笠之外，不留一文錢。行道說法五十餘年，身穿粗布破衲，翛然自守。百姓信服他的教化，家家戶戶繪製他的畫像，飲食前必定祭拜。克文禪師曾經作《法界三觀六頌》說：『色空無礙，如意自在。萬像森羅，影現中外。出沒去來，此土他界。心印廓然，融通廣大。（一）理事無礙。』
【English Translation】 English version: This is the fault of the teacher. Like Emperor Gao of Han (256 BC - 195 BC), who deceived Han Xin and killed him. Although Han Xin died, did his heart truly die? Most of today's masters act in this way. Ancient scholars, with a single word, could escape the cycle of birth and death. Where is the effect of this? It lies in the death of the 'stealing mind'. However, this is not something that the student can achieve on their own; it is actually due to the teacher's skillful and precise guidance. For example, when Emperor Wu of Liang (464-549) received Hou Jing in the main hall, he remained calm and composed, while Hou Jing was sweating profusely and dared not look up at him. After retreating, he said to others, 'Xiao Yan (Emperor Wu of Liang's personal name) 's heavenly majesty is overwhelming; I dare not see him again.' Hou Jing did not die, but his heart was already withered and empty. Most of the ancient masters acted in this way. The Dharma spoken in various places now is not without beauty, but it is like the flowers painted by Zhao Chang, which, although lifelike and treasured by the world, are not real flowers.
In the year Renwu, Zen Master Zhenjing Kewen passed away (a Dharma heir of Huanglong Nan, the ninth generation of the Linji school).
Zen Master Kewen retired to Yun'an. On a certain day in the tenth month of the first year of Chongning (1102), he bathed and changed clothes in the middle of the night, and sat in the lotus position. The assembly requested him to speak Dharma. Zen Master Kewen smiled and said, 'This year I am seventy-eight years old, and the four elements (earth, water, fire, and wind) are about to separate. Since fire and wind are dispersing, I will not say more before departing.' The testamentary admonitions were all important matters of the Zen school. After speaking, he passed away peacefully. During cremation, flames of five colors rose, and a white light ascended upwards. Wherever the smoke reached, it turned into sarira (relics). The laity and clergy obtained them and built pagodas separately to enshrine them. Zen Master Kewen was sincere and loving, which came from his nature. He treated everyone, regardless of familiarity, with gentle words and respectful courtesy. When he presided over the monastery, the rules were very strict, and those who violated the rules were punished without exception. As for those who sought personal instruction, it was like climbing a copper cliff or iron wall, impossible to scale. He especially liked to give alms, giving whatever he had. Apart from his staff and bamboo hat, he kept not a single coin. He practiced the Way and preached the Dharma for more than fifty years, wearing coarse cloth and tattered robes, living a simple and unconstrained life. The people believed in his teachings, and every household painted his portrait, offering sacrifices before meals. Zen Master Kewen once composed the 'Six Verses on the Three Contemplations of the Dharmadhatu', saying: 'Form and emptiness are unobstructed, as desired and at ease. The myriad phenomena are arrayed, their shadows appearing within and without. Coming and going, appearing and disappearing, in this land and other realms. The seal of the mind is vast and clear, harmoniously interpenetrating. (1) Principle and phenomena are unobstructed.'
如意自在。倒把須彌。卓向纖芥。清凈法身。圓滿土塊。一點鏡燈。十方海會。(二)事事無礙。如意自在。不動道場。十方世界。東涌西沒。千差萬怪。火里蝍蟟。吞卻螃蟹。(三)事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。(四)事事無礙。如意自在。拈起一毛。重重法界。一念遍入。無邊剎海。只在目前。或顯或晦。(五)事事不知。色空誰會。理事既休。鐵船下海。石火電光。咄哉不快。橫按鏌鎁。魔軍膽碎。
(癸未)圓璣禪師住保寧
圓璣。住圓通。崇寧二年。朱彥復守金陵。會保寧虛席。移璣自近。睢陽許覬參璣。璣曰。莫將閑事掛心頭。曰如何是閑事。曰參禪學道是。覬自是開悟。良久曰。大道甚坦夷。何用許多言句葛藤乎。璣呼侍者。理前語問之。侍者瞠而卻。璣謂覬曰。言句葛藤。又不可廢也。璣疾學者味著文字。作偈曰。不學文章不讀書。頹然終日自如愚。雖然百事不通曉。是馬何曾喚作驢○懷志。居龍安最樂堂。崇寧元年六月晦日。問侍者。日蚤暮。曰已夕矣。笑曰。夢境相逢。我睡已覺。汝但莫負叢林。即是報佛恩德。言畢而寂○胡安國。字康侯。崇安人。幼時便有出塵之趣。久參上封秀。得言外之旨。崇寧中。過藥山。有禪人
【現代漢語翻譯】 現代漢語譯本： 如意自在（形容心境的自由）。倒轉須彌山（佛教名山，象徵巨大），將其置於纖細的芥菜籽上（形容微小）。清凈法身（佛的純凈之身），圓滿如土塊（形容樸實無華）。一點鏡燈（比喻微小的智慧之光），照亮十方海會（指廣大的佛法集會）。 事事無礙（形容通達無礙的境界），如意自在。不動道場（指堅定的修行場所），遍佈十方世界。東方涌現，西方隱沒，千差萬別，怪異非常。火中的蝍蟟（一種蟲子），吞噬螃蟹（比喻以小吞大，不可思議）。 事事無礙，如意自在。手拿豬頭（比喻世俗之事），口誦清凈戒律（比喻修行）。出入淫坊（指不潔之處），未償還酒債（指未了的俗事）。十字街頭（指人來人往之處），解開布袋（比喻放下一切束縛）。 事事無礙，如意自在。拈起一根毫毛（比喻極微小的事物），其中包含重重法界（指無盡的佛法世界）。一念之間遍入無邊剎海（指廣闊無垠的佛國世界）。就在眼前，或顯現或隱晦。 事事不知（指放下分別心），色空誰能領會（指對色相和空性的理解）。理事既然止息（指理論和實踐都已圓滿），如同鐵船駛入大海（比喻堅定不移）。石火電光（比喻短暫的覺悟），咄哉不快（表示驚歎）。橫按鏌鎁（古代名劍），魔軍膽碎（比喻以智慧斬斷煩惱）。 （癸未年(1043)）圓璣禪師住持保寧寺 圓璣禪師，住持圓通寺。崇寧二年(1103)，朱彥復擔任金陵的守將，適逢保寧寺住持之位空缺，於是調圓璣禪師從附近前往。睢陽的許覬參拜圓璣禪師，圓璣禪師說：『不要將閑事掛在心頭。』許覬問：『什麼是閑事？』圓璣禪師說：『參禪學道就是閑事。』許覬因此開悟。過了很久，他說：『大道非常平坦，為什麼需要這麼多言語葛藤呢？』圓璣禪師叫侍者，重複之前的話來問他，侍者瞠目結舌。圓璣禪師對許覬說：『言語葛藤，也是不可廢棄的。』圓璣禪師厭惡學者執著于文字，作偈說：『不學文章不讀書，頹然終日自如愚。雖然百事不通曉，是馬何曾喚作驢。』懷志禪師，居住在龍安的最樂堂。崇寧元年(1102)六月三十日，問侍者：『時間早晚？』侍者說：『已經晚了。』懷志禪師笑著說：『夢境相逢，我已經醒了。你只要不辜負叢林，就是報答佛恩。』說完就圓寂了。胡安國，字康侯，崇安人。年幼時便有出世的志趣，長期參學上封秀禪師，領悟了言語之外的真意。崇寧年間(1102-1106)，經過藥山，遇到一位禪人。
【English Translation】 English version: 'As-you-wish' freedom. Inverting Mount Sumeru (a sacred mountain in Buddhism, symbolizing immensity), placing it on a tiny mustard seed (symbolizing minuteness). Pure Dharma body (the pure body of the Buddha), complete like a clod of earth (symbolizing simplicity). A single mirror lamp (a metaphor for a small light of wisdom), illuminating the ten directions' assembly (referring to a vast gathering for Buddhist teachings). Unobstructed in all matters (describing a state of unobstructed understanding), 'as-you-wish' freedom. Immovable Dharma place (referring to a steadfast place of practice), throughout the ten directions' worlds. Emerging in the east, disappearing in the west, myriad differences, extremely strange. A centipede in the fire, swallowing a crab (a metaphor for the incredible, the small swallowing the large). Unobstructed in all matters, 'as-you-wish' freedom. Holding a pig's head (a metaphor for worldly affairs), reciting pure precepts (a metaphor for practice). Entering and leaving brothels (referring to impure places), not yet repaying wine debts (referring to unfinished worldly matters). At the crossroads (referring to a place of comings and goings), untying the cloth bag (a metaphor for releasing all bonds). Unobstructed in all matters, 'as-you-wish' freedom. Picking up a single hair (a metaphor for an extremely small thing), within it containing layers upon layers of Dharma realms (referring to endless Buddhist worlds). In a single thought, pervading boundless Buddha lands (referring to vast and limitless Buddha realms). Right before the eyes, sometimes appearing, sometimes hidden. Knowing nothing in all matters (referring to letting go of discriminating mind), who can understand form and emptiness (referring to the understanding of form and emptiness). Since principle and practice have ceased (referring to the completion of both theory and practice), like an iron boat entering the sea (a metaphor for unwavering determination). Flint sparks and lightning flashes (a metaphor for fleeting enlightenment), alas, not quick enough (expressing amazement). Holding the Mo Ye sword horizontally (a famous ancient sword), the demon army's courage shattered (a metaphor for cutting off afflictions with wisdom). (Guiwei year (1043)), Chan Master Yuanji resided at Baoning Temple. Chan Master Yuanji resided at Yuantong Temple. In the second year of Chongning (1103), Zhu Yanfu served as the commander of Jinling. Coincidentally, the position of abbot at Baoning Temple was vacant, so he transferred Chan Master Yuanji from nearby. Xu Ji of Suiyang paid respects to Chan Master Yuanji, who said, 'Do not hang idle matters in your heart.' Xu Ji asked, 'What are idle matters?' Chan Master Yuanji said, 'Practicing Chan and studying the Way are idle matters.' Xu Ji became enlightened because of this. After a long time, he said, 'The Great Way is very flat and easy, why use so many words and entanglements?' Chan Master Yuanji called the attendant to repeat the previous words to ask him, and the attendant was dumbfounded. Chan Master Yuanji said to Xu Ji, 'Words and entanglements are also indispensable.' Chan Master Yuanji disliked scholars who were attached to words, and composed a verse saying, 'Not studying literature, not reading books, listless all day, like a fool. Although I don't understand everything, have I ever called a horse a donkey?' Chan Master Huaizhi resided in the Most Joyful Hall of Long'an. On the thirtieth day of the sixth month of the first year of Chongning (1102), he asked the attendant, 'Is it early or late?' The attendant said, 'It is already late.' Chan Master Huaizhi smiled and said, 'Meeting in a dream, I have already awakened. As long as you do not fail the Sangha, you will be repaying the Buddha's kindness.' After saying this, he passed away peacefully. Hu Anguo, styled Kanghou, was from Chong'an. He had a desire to leave the world from a young age, and studied with Chan Master Shangfeng Xiu for a long time, understanding the true meaning beyond words. During the Chongning period (1102-1106), he passed by Yaoshan and met a Chan practitioner.
。舉南泉斬貓話。問安國。安國以偈答曰。手握乾坤殺活機。縱橫施設在臨時。玉堂兔馬非龍象。大用堂堂總不知。又寄上封有曰。祝融峰似杜城天。萬古江山在目前。須信死心元不死。夜來秋月又同圓○凈端。住吳山。自號安閑和尚。芒鞋筇杖。遇溪山勝處。披蓑戴笠。行歌漁父。凡所至興盡欲返。雖積金留之不駐。名公巨卿。舟至吳興。必首問端起居狀。嘗自為二陶器曰。死則以此埋之。忽病牙。久不愈。癸未十二月日。謂眾曰。明日遷化去。眾以為戲語。請說偈。端索筆大書曰。端師子。太慵懶。未死牙齒先壞爛。二時伴眾赴堂。粥飯都趕不辦。如今得死。是便宜長眠。百事皆不管。第一不著看官。第二不著吃粥飯。歌漁父數聲。一笑整衣趺坐而化。壽七十四。即以陶器。瘞于歸云庵下。嘗語弟子。六十年後。開視吾冢。至七世孫。因堪輿請更宅兆。遂鳩工劚土。磚隙不動。陶器儼然。發視其中。了無一物。
(甲申)五祖法演禪師示寂(白雲端法嗣臨濟第十世)
法演出世。四十餘年。晚住太平。移東山。崇寧三年六月二十五日。辭眾曰。趙州和尚。有末後句。你作么生會。試出來道看。若會得去。不妨自在快活。如或未然。這好事作么說。良久曰。說即說了也。只是諸人不知。要會么。富嫌千
【現代漢語翻譯】 現代漢語譯本：
舉南泉斬貓公案。安國禪師被問及此事，以偈語回答說：『手中掌握著生殺予奪的權柄，縱橫施展都在於當下的時機。玉堂中的兔和馬並非龍象之輩，（他們）根本不知道（佛法）大用的堂皇之處。』又寄上的信封上寫道：『祝融峰好像杜城的天空，萬古江山就在眼前。必須相信死心原本是不死的，夜裡的秋月又同樣圓滿。』
凈端禪師，住在吳山，自號安閑和尚。他穿著芒鞋，拄著竹杖，遇到溪山風景優美的地方，就披著蓑衣，戴著斗笠，唱著漁父的歌。凡是他所到的地方，興致盡了就想返回，即使堆積如山的金子也留不住他。名公巨卿的船隻到達吳興，必定首先詢問端禪師的起居狀況。他曾經自己做了兩個陶器說：『我死後就用這些埋葬我。』
忽然牙齒生病，很久都沒好。癸未年（1103年）十二月某日，他對眾人說：『我明天就要遷化離開了。』眾人都以為是玩笑話，請他說偈語。端禪師索要筆墨，大書道：『端師子，太懶惰，還沒死牙齒就先壞爛。每天兩次伴隨大眾去齋堂，粥飯都趕不上。如今能夠死去，真是便宜，可以長眠，什麼事都不管了。第一不讓看官看見，第二不用吃粥飯。』唱了幾聲漁父的歌，一笑，整理好衣服，跏趺而坐圓寂了，享年七十四歲。人們就用他自己做的陶器，埋葬在歸云庵下。他曾經對弟子說：『六十年後，打開我的墳墓看看。』到了他的七世孫時，因為風水先生請求更改宅基地，於是召集工匠挖掘墳墓，磚縫沒有動過，陶器完好無損。打開陶器一看，裡面什麼都沒有。
（甲申年（1104年））五祖法演禪師圓寂（白雲端禪師的法嗣，臨濟宗第十世）。
法演禪師開堂說法，四十多年。晚年住在太平寺，後來移居東山。崇寧三年（1104年）六月二十五日，他向大眾告別說：『趙州和尚有末後句，你們怎麼理解？試著說出來看看。如果理解得了，不妨自在快活。如果不能理解，這好事又該怎麼說呢？』停頓了很久說：『說已經說了，只是你們不知道。想要領會嗎？富人還嫌一千少。』 English version:
He cited the story of Nanquan cutting the cat. When Anguo was asked about it, he replied with a verse: 'In my hand, I hold the power of life and death, wielding it freely as the moment dictates. The rabbit and horse in the jade hall are not dragons or elephants; they are utterly ignorant of the magnificent function (of the Dharma).' He also wrote on the envelope he sent: 'Mount Zhurong resembles the sky above Du City; the myriad ages of rivers and mountains are before my eyes. You must believe that the dead heart is originally not dead; the autumn moon tonight is once again round.'
Chan Master Jingduan resided at Mount Wu, calling himself the Leisurely Monk. Wearing straw sandals and carrying a bamboo staff, whenever he encountered scenic spots of streams and mountains, he would don a straw cape and bamboo hat, singing the songs of a fisherman. Wherever he went, once his interest waned, he would return, and even mountains of gold could not keep him. When boats of famous officials and great ministers arrived at Wuxing, they would invariably inquire about the well-being of Chan Master Duan. He once made two pottery urns, saying, 'After my death, bury me with these.'
Suddenly, he fell ill with a toothache that persisted for a long time. On a certain day in the twelfth month of the year Guiwei (1103), he said to the assembly, 'Tomorrow, I will pass away.' The assembly thought it was a joke and requested him to speak a verse. Chan Master Duan asked for a brush and wrote in large characters: 'Master Duan is too lazy; before death, his teeth have already decayed. Twice a day, he accompanies the assembly to the dining hall, unable to keep up with the congee and rice. Now that he can die, it is a bargain, allowing him to sleep forever, free from all affairs. Firstly, he doesn't want to be seen by onlookers; secondly, he doesn't want to eat congee and rice.' He sang the songs of a fisherman several times, smiled, straightened his robes, and sat in the lotus position, passing away peacefully at the age of seventy-four. People used the pottery urns he had made himself to bury him beneath Guiyun Hermitage. He once told his disciples, 'Sixty years from now, open my tomb and see.' When his seventh-generation descendant, due to a geomancer's request to change the location of the residence, gathered workers to excavate the tomb, the brick seams remained undisturbed, and the pottery urns were intact. Upon opening the urns, there was nothing inside.
(In the year Jiashen (1104)) Chan Master Fayan of Wuzu passed away (a Dharma heir of Chan Master Baiyunduan, the tenth generation of the Linji school).
Chan Master Fayan preached the Dharma for over forty years. In his later years, he resided at Taiping Temple, later moving to Dongshan. On the twenty-fifth day of the sixth month of the third year of Chongning (1104), he bid farewell to the assembly, saying, 'Zen Master Zhaozhou has a final statement; how do you understand it? Try to say it out loud and see. If you can understand it, you may as well be free and happy. If you cannot understand it, how should this good thing be spoken of?' After a long pause, he said, 'It has already been spoken, but you just don't know. Do you want to understand? The rich still complain that a thousand is too little.'
【English Translation】 English version:
He cited the story of Nanquan cutting the cat. When Anguo was asked about it, he replied with a verse: 'In my hand, I hold the power of life and death, wielding it freely as the moment dictates. The rabbit and horse in the jade hall are not dragons or elephants; they are utterly ignorant of the magnificent function (of the Dharma).' He also wrote on the envelope he sent: 'Mount Zhurong resembles the sky above Du City; the myriad ages of rivers and mountains are before my eyes. You must believe that the dead heart is originally not dead; the autumn moon tonight is once again round.'
Chan Master Jingduan resided at Mount Wu, calling himself the Leisurely Monk. Wearing straw sandals and carrying a bamboo staff, whenever he encountered scenic spots of streams and mountains, he would don a straw cape and bamboo hat, singing the songs of a fisherman. Wherever he went, once his interest waned, he would return, and even mountains of gold could not keep him. When boats of famous officials and great ministers arrived at Wuxing, they would invariably inquire about the well-being of Chan Master Duan. He once made two pottery urns, saying, 'After my death, bury me with these.'
Suddenly, he fell ill with a toothache that persisted for a long time. On a certain day in the twelfth month of the year Guiwei (1103), he said to the assembly, 'Tomorrow, I will pass away.' The assembly thought it was a joke and requested him to speak a verse. Chan Master Duan asked for a brush and wrote in large characters: 'Master Duan is too lazy; before death, his teeth have already decayed. Twice a day, he accompanies the assembly to the dining hall, unable to keep up with the congee and rice. Now that he can die, it is a bargain, allowing him to sleep forever, free from all affairs. Firstly, he doesn't want to be seen by onlookers; secondly, he doesn't want to eat congee and rice.' He sang the songs of a fisherman several times, smiled, straightened his robes, and sat in the lotus position, passing away peacefully at the age of seventy-four. People used the pottery urns he had made himself to bury him beneath Guiyun Hermitage. He once told his disciples, 'Sixty years from now, open my tomb and see.' When his seventh-generation descendant, due to a geomancer's request to change the location of the residence, gathered workers to excavate the tomb, the brick seams remained undisturbed, and the pottery urns were intact. Upon opening the urns, there was nothing inside.
(In the year Jiashen (1104)) Chan Master Fayan of Wuzu passed away (a Dharma heir of Chan Master Baiyunduan, the tenth generation of the Linji school).
Chan Master Fayan preached the Dharma for over forty years. In his later years, he resided at Taiping Temple, later moving to Dongshan. On the twenty-fifth day of the sixth month of the third year of Chongning (1104), he bid farewell to the assembly, saying, 'Zen Master Zhaozhou has a final statement; how do you understand it? Try to say it out loud and see. If you can understand it, you may as well be free and happy. If you cannot understand it, how should this good thing be spoken of?' After a long pause, he said, 'It has already been spoken, but you just don't know. Do you want to understand? The rich still complain that a thousand is too little.'
口少。貧恨一身多。珍重。時山門有土木之役。躬往督之。誡曰。汝等好作息。吾不復來矣。歸方丈。淨髮澡浴。旦日吉祥而逝。年八十餘。先是五祖遺記曰。吾滅后可留真身。吾手啟而舉。吾再出矣。演住山時。塑手泥淶中裂。相去容七。眾咸異之。演嘗拜塔。以手指云。當時與么全身去。今日重來記得無。復云。以何為驗。以此為驗。遂作禮。及將亡之夕。山摧石隕。四十里內。巖谷震吼。阇維舍利如雨。塔于東山之南○法演將化。遺言郡守。命表自繼席。時衲子四至。應對不暇。自出榜云。東山有三句。若人道得即掛搭。衲子皆披靡。一日有僧。攜坐具徑造方丈。謂自曰。某甲道不得。只是要掛搭。自大喜。呼維那明窗下安排○元禮。閩人。初參法演于太平。凡入室。演必謂曰。衲僧家明取緇素好。禮疑之不已。一日演升堂。舉首山新婦騎驢阿家牽語。乃曰。諸人要會么。莫問新婦阿家。免煩路上波叱。遇飯即飯。遇茶即茶。同門出入。宿世冤家。禮于言下豁如。曰今日緇素明矣。演遷五祖。命禮分座。演歿即他往。崇寧間。再到五祖。僧問。五祖遷化。向甚麼處去。曰有眼無耳朵。六月火邊坐。曰意旨如何。曰家貧猶自可。路貧愁殺人○宗杲。寧國奚氏子。母夢一僧。黑頰隆鼻。神人衛之。造臥室。問所居。
【現代漢語翻譯】 口少（不詳）。貧窮怨恨纏身。珍重。當時山門有土木工程，親自前往督工。告誡他們說：『你們好好作息，我不會再來了。』回到方丈室，洗凈頭髮，沐浴身體。第二天吉祥圓寂，享年八十多歲。此前，五祖（指五祖弘忍，Hongren，禪宗五祖）留下遺言說：『我圓寂后可以留下真身，我親手開啟並舉起，我還會再來。』法演（Fayan，人名）住持山寺時，塑造的手在泥塑中開裂，相距約七寸，眾人都覺得奇怪。法演曾拜塔，用手指著說：『當時這樣全身而去，今天重來還記得嗎？』又說：『用什麼來驗證？就用這個來驗證。』於是作禮。到將要圓寂的晚上，山崩石落，四十里內，山谷震動轟鳴。荼毗（荼毗，Dharana，焚燒）后舍利如雨。塔建在東山之南。法演將要圓寂時，遺言告訴郡守，命他上表推薦自繼任住持。當時僧人四面八方趕來，應接不暇。法演親自出榜文說：『東山有三句，如果有人說得出來就可以掛單。』僧人們都感到無所適從。一天，有個僧人帶著坐具直接來到方丈室，對法演說：『我道不出，只是想要掛單。』法演非常高興，叫維那（維那，Vina，寺院中負責僧眾事務的僧人）在明窗下安排。元禮（Yuanli，人名），福建人。最初在太平寺參拜法演，每次進入方丈室，法演必定說：『衲僧家（衲僧家，Nasan jia，出家人）要明白緇素（緇素，Zisu，指僧人的黑色僧衣和在家人的白色衣服，引申為是非、善惡）才好。』元禮對此疑惑不解。一天，法演升座說法，舉首山（首山，Shoushan，地名）新婦騎驢阿家牽（新婦騎驢阿家牽，Xinfu qilu a jia qian，比喻顛倒錯亂）的典故，於是說：『你們想要領會嗎？不要問新婦和阿家，免得路上爭吵。遇飯就吃飯，遇茶就喝茶，同門出入，宿世冤家。』元禮在言下豁然開悟，說：『今天緇素明白了。』法演遷往五祖寺，命元禮分座說法。法演圓寂后他就離開了。崇寧（1102-1106）年間，再次來到五祖寺，有僧人問：『五祖圓寂后，到什麼地方去了？』答：『有眼無耳朵，六月火邊坐。』問：『意旨如何？』答：『家貧猶自可，路貧愁殺人。』宗杲（Zonggao，人名），寧國（Ningguo，地名）奚氏之子。母親夢見一個僧人，黑臉頰，高鼻子，有神人護衛著進入臥室，問他住在哪裡。
【English Translation】 Koushao (name unknown). Poverty and resentment fill his life. Take care. At that time, there was construction work at the mountain gate, and he personally went to supervise it. He warned them, 'You should rest well, I will not come again.' He returned to his abbot's room, washed his hair and bathed. The next day, he passed away peacefully, at the age of eighty-plus. Before this, the Fifth Patriarch (referring to Hongren, the Fifth Patriarch of Zen Buddhism) left a will saying, 'After my death, my true body can be preserved. I will personally open and lift it, and I will come again.' When Fayan was the abbot of the temple, the sculpted hand cracked in the clay sculpture, about seven inches apart, which everyone found strange. Fayan once bowed to the pagoda, pointed to it and said, 'At that time, I left with my whole body like this, do you remember coming back today?' He also said, 'What should be used to verify it? Use this to verify it.' Then he bowed. On the night he was about to pass away, the mountain collapsed and rocks fell, and within forty miles, the valleys shook and roared. After cremation (Dharana), the relics fell like rain. The pagoda was built south of Dongshan (Dongshan, place name). When Fayan was about to pass away, he left a message to the prefect, ordering him to recommend himself to succeed as abbot. At that time, monks came from all directions, and he was too busy to deal with them. Fayan personally posted a notice saying, 'Dongshan has three sentences, if anyone can say them, they can stay.' The monks all felt at a loss. One day, a monk came directly to the abbot's room with his sitting mat and said to Fayan, 'I can't say it, I just want to stay.' Fayan was very happy and asked the Vina (Vina, the monk in charge of the affairs of the monks in the temple) to arrange it under the bright window. Yuanli, a native of Fujian. He first visited Fayan at Taiping Temple. Every time he entered the abbot's room, Fayan would say, 'A monk (Nasan jia) should understand the difference between black and white (Zisu, referring to the black robes of monks and the white clothes of lay people, extended to mean right and wrong, good and evil).' Yuanli was puzzled by this. One day, Fayan ascended the seat to preach, citing the story of the Shoushan (Shoushan, place name) bride riding a donkey and the mother-in-law leading (Xinfu qilu a jia qian, a metaphor for upside down and confusion), and then said, 'Do you want to understand? Don't ask the bride and the mother-in-law, lest there be quarrels on the road. Eat when you encounter rice, drink tea when you encounter tea, enter and exit the same door, enemies from previous lives.' Yuanli suddenly realized under the words and said, 'Today I understand the difference between black and white.' Fayan moved to the Fifth Patriarch Temple and ordered Yuanli to share the seat and preach. After Fayan passed away, he left. During the Chongning (1102-1106) period, he came to the Fifth Patriarch Temple again. A monk asked, 'Where did the Fifth Patriarch go after he passed away?' He replied, 'Has eyes but no ears, sits by the fire in June.' Asked, 'What is the meaning?' He replied, 'It is okay to be poor at home, but it is sad to be poor on the road.' Zonggao, the son of the Xi family of Ningguo. His mother dreamed of a monk with black cheeks and a high nose, and a god guarded him into the bedroom, asking him where he lived.
曰岳北。覺而有娠。生時白光透屋。舉邑稱異。年十三。入鄉挍。嘆曰。讀世間書。曷若究出世法。崇寧三年。年十六。禮慧齊為師。先是院塑釋迦佛像。有異人曰。今日立像。后當出一導師。大興宗教。照明濁世。去此一紀方生。若像有難。是人始至。是年果有盜。穴像腹取其藏。而杲適至。因名宗杲○崇寧三年。詔道楷。住凈因。示眾。出家者為厭塵勞。求脫生死。休心息念。斷絕攀緣。遇聲遇色。如石上栽花。見利見名。如眼中著屑。無始以來。此等不是不曾經歷。何須苦苦貪戀。如今不歇。更待何時。能盡今時。更有何事。若得心中無事。佛祖猶是冤家。一切世事。自然冷淡。方始那邊相應。你不見。隱山至死。不肯見人。趙州至死。不肯告人。匾擔拾橡𣗖為食。大梅以荷葉為衣。紙衣道者祇披紙。玄泰上座祇著布。石霜置枯木堂。與人坐臥。祇要死了你心。投子使人辦米同煮共餐。要得省取你事。且從上諸聖。有如此榜樣。若無長處。如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後深恐費力。楷嘗往謁楊杰。杰曰。與師相別幾年。曰七年。曰學道來參禪來。曰不打這鼓笛。曰恁么則空遊山水。百無所能也。曰別來未久。善能高鑒。杰大笑。
(乙酉)克勤禪師開法昭覺
克
【現代漢語翻譯】 現代漢語譯本 岳北人氏。感應而懷孕，出生時白光照亮整個屋子，全鄉都稱之為奇異。十三歲時，進入鄉學，感嘆道：『讀世間的書，怎麼比得上探究出世的佛法？』崇寧三年（1104年），十六歲，拜慧齊為師。此前，寺院塑造釋迦牟尼佛像時，有異人說：『今日立像，日後當出現一位導師，大興佛教，照亮這渾濁的世間。距離今日大約十二年後出生。如果佛像有難，就是這個人到了。』當年果然有盜賊，挖開佛像的腹部取走其中的財物，而宗杲恰好來到，因此得名宗杲。 崇寧三年（1104年），朝廷下詔讓道楷住持凈因寺，向大眾開示：『出家是爲了厭惡塵世的勞苦，尋求脫離生死輪迴。要停止妄心，止息雜念，斷絕一切攀緣。遇到聲音和美色，要像在石頭上栽花一樣無動於衷；見到利益和名聲，要像眼睛裡進了灰塵一樣難受。從無始以來，這些事情不是不曾經歷過，何必苦苦貪戀呢？如今不停止，更待何時？能夠了結今時，還有什麼事情？如果心中無事，佛祖也像是冤家。一切世間的事情，自然會變得冷淡，這樣才能與那邊相應。』你沒看見，隱山禪師到死都不肯見人，趙州禪師到死都不肯告訴人。匾擔禪師撿拾橡栗為食，大梅禪師用荷葉做衣服，紙衣道者只披著紙，玄泰上座只穿著布。石霜禪師設定枯木堂，讓人坐臥其中，就是要死了你們的心。投子禪師讓人一起煮米飯共同食用，就是要節省你們的事情。且從前的各位聖賢，有這樣的榜樣，如果沒有長處，怎麼能甘心呢？各位仁者，如果能於此身體力行地研究，絕對不會虧待你們。如果也不肯承擔，以後恐怕要費更大的力氣。』 道楷曾經去拜訪楊杰，楊杰說：『與禪師分別幾年了？』道楷說：『七年。』楊杰說：『是來學道還是來參禪？』道楷說：『我不打這鼓笛。』楊杰說：『這樣就是白白遊山玩水，百無一能啊。』道楷說：『分別沒多久，您就很能高看人了。』楊杰大笑。
（乙酉年）克勤禪師在昭覺寺開法。
【English Translation】 English version Yuebei person. She conceived through a spiritual sensation. At birth, a white light illuminated the entire house, and the whole village considered it extraordinary. At the age of thirteen, he entered the village school and sighed, 'Reading worldly books, how can it compare to exploring the transcendental Dharma?' In the third year of Chongning (1104 AD), at the age of sixteen, he became a disciple of Huaiqi. Prior to this, when the monastery was sculpting a statue of Shakyamuni Buddha (the founder of Buddhism), a strange person said, 'Today the statue is erected, and in the future, a guide will appear, greatly promoting Buddhism and illuminating this turbid world. He will be born about twelve years from today. If the statue encounters difficulties, it means this person has arrived.' That year, thieves indeed dug into the Buddha's abdomen to take the treasures inside, and Zonggao (name of the monk) happened to arrive, hence the name Zonggao. In the third year of Chongning (1104 AD), the imperial court issued an edict for Daokai to reside at Jingyin Temple, instructing the assembly: 'Becoming a monk is to detest the toil of the mundane world and seek liberation from the cycle of birth and death. One must stop the deluded mind, cease distracting thoughts, and cut off all attachments. When encountering sounds and beautiful sights, one should be as unmoved as planting flowers on a rock; when seeing benefits and fame, one should feel as uncomfortable as having dust in one's eyes. Since beginningless time, these things have not been unexperienced; why cling to them so bitterly? If you don't stop now, when will you? If you can end this moment, what else is there to do? If there is nothing in your mind, even the Buddhas and Patriarchs are like enemies. All worldly affairs will naturally become indifferent, and only then will you be in accord with that side.' Haven't you seen that Zen Master Yinshan refused to see anyone until his death, and Zen Master Zhaozhou refused to tell anyone until his death? Biandan Zen Master picked acorns for food, Damei Zen Master used lotus leaves as clothing, the Paper-Clad Taoist only wore paper, and Abbot Xuantai only wore cloth. Zen Master Shishuang set up a withered-wood hall for people to sit and lie in, just to kill your minds. Touzi Zen Master had people cook rice together and eat together, wanting to save you trouble. Moreover, the previous sages had such examples; if they had no merit, how could they be content? All of you, if you can diligently study this in practice, you will definitely not be let down. If you are unwilling to take on this responsibility, I fear you will have to expend even greater effort in the future.' Daokai once went to visit Yang Jie, who said, 'How many years has it been since I parted with the Zen Master?' Daokai said, 'Seven years.' Yang Jie said, 'Have you come to study the Way or to practice Chan (Zen meditation)?' Daokai said, 'I don't beat this drum or play this flute.' Yang Jie said, 'In that case, you are just wandering around the mountains and rivers in vain, without any ability.' Daokai said, 'It hasn't been long since we parted, yet you are already so insightful.' Yang Jie laughed loudly.
In the year Yiyou, Zen Master Keqin inaugurated the Dharma at Zhaojue Temple.
勤。還蜀。開法于成都昭覺。示眾云。只這個。便承當得去。如天普蓋。似地普擎。更不欠一毫頭。亦無第二見。設使盡無邊香水海。塵塵剎剎。一時穿卻鼻孔。也更不落別處。儻或思量擬議。即沒交涉。所以道。一念不生。前後際斷。即名為佛。若也涉思量。作計較。分能所。作知解。則千里萬里。祖師門下。直教見須實見。悟須實悟。證須實證。諸人各各有一靈妙性。確實而論。才被拶著。便腳忙手亂。作么生見得親信得徹。桶底子脫去。只為從無始劫來。妄想濃厚。在諸塵境界中。元不曾踏著本地風光。明見本來面目。若是真實人。直下承當。了知生本不生。知死本不死。向不生不死處。千聖著眼覷不見。千手大悲提不起。而今兄弟。若能返照。更無第二人。示眾。通身是眼見不到。通身是耳聞不及。通身是口說不著。通身是心鑒不出。通身即且置。或若無眼。作么生見。無耳作么生聞。無口作么生說。無心作么生鑒。若向這裡。撥得一線路。便與古佛同參。且道。參甚麼人。又云。休歇到一念不生處。即是透脫。不墮情塵。不居意想。迥然超絕。則遍界不藏。物物頭頭。渾成大用。一一皆從自己胸襟流出。古人謂之運出。自己家財。一得永得。受用豈有窮極。又云。此一件事。直饒三世諸佛出興。以無量知見
【現代漢語翻譯】 現代漢語譯本 勤。返回四川。在成都昭覺寺弘揚佛法。開示大眾說：『就是這個（指本性），便可以承擔得起。像天空普遍覆蓋，似大地普遍承載。更不缺少一毫一厘，也沒有第二種見解。即使窮盡無邊香水海，所有微塵剎土，一時穿透鼻孔，也絕不會落在別處。倘若思量擬議，就毫無關係。』所以說：『一念不生，前後際斷，就叫做佛。』如果涉及思量，作計較，分能所，作知解，那就相差千里萬里。祖師門下，務必要見須實見，悟須實悟，證須實證。諸位各自都有一靈妙的本性，確實而論，才被觸及，便手忙腳亂。怎樣才能見得親切，信得透徹，桶底脫落呢？只因爲從無始劫以來，妄想濃厚，在各種塵世境界中，從來不曾踏著本地風光，明見本來面目。若是真實的人，當下承擔，了知生本不生，知死本不死。向不生不死之處，千聖著眼也看不見，千手大悲也提不起。如今各位，若能反照自性，更無第二人。開示大眾：『全身是眼也見不到，全身是耳也聽不及，全身是口也說不著，全身是心也鑑別不出。』全身暫且不論，如果無眼，怎麼見？無耳，怎麼聞？無口，怎麼說？無心，怎麼鑒？若向這裡，撥開一條路，便與古佛同參。且說，參甚麼人？又說：『休歇到一念不生之處，就是透脫，不墮入情塵，不居於意想，迥然超絕，則遍界都無法藏匿。物物頭頭，渾然成為大用，一一都從自己胸襟流出。』古人稱之為運出自己家財，一經獲得便永遠獲得，受用哪裡會有窮盡？又說：『這件事，即使三世諸佛出世，以無量的知見
【English Translation】 English version Qin. Returned to Shu (Sichuan). Promulgated the Dharma at Zhaojue Temple in Chengdu. He instructed the assembly, saying, 'Just this (referring to the inherent nature), one can undertake it. Like the sky universally covering, like the earth universally supporting. Not lacking a single hair's breadth, nor is there a second view. Even if exhausting the boundless Fragrant Water Sea, every dust mote and realm, piercing through the nostrils all at once, it will certainly not fall elsewhere.' If one contemplates or deliberates, it is irrelevant. Therefore, it is said, 'When a single thought does not arise, the past and future are cut off, and this is called Buddha.' If one involves oneself in contemplation, calculation, distinguishing between ability and object, creating knowledge and understanding, then one is thousands upon thousands of miles away. Within the lineage of the Patriarchs, one must truly see what needs to be seen, truly awaken to what needs to be awakened, and truly realize what needs to be realized. Each of you possesses a wondrous spiritual nature. Truly speaking, as soon as it is touched upon, one becomes flustered. How can one see intimately, believe thoroughly, and have the bottom of the bucket break through? It is only because, from beginningless kalpas, delusion has been thick, and in the various realms of dust, one has never stepped upon the local scenery, clearly seeing the original face. If one is a true person, one immediately undertakes it, understanding that birth is fundamentally not birth, and knowing that death is fundamentally not death. Towards the place of non-birth and non-death, a thousand sages gaze but cannot see it, a thousand-handed Great Compassion cannot lift it. Now, brothers, if you can reflect inwardly, there is no second person. He instructed the assembly: 'The entire body is eyes, yet cannot see; the entire body is ears, yet cannot hear; the entire body is a mouth, yet cannot speak; the entire body is a mind, yet cannot discern.' The entire body is set aside for now. If there are no eyes, how can one see? If there are no ears, how can one hear? If there is no mouth, how can one speak? If there is no heart, how can one discern? If one can break through a path here, one will participate with the ancient Buddhas. And what, pray tell, does one participate in? He also said: 'To rest and cease at the place where a single thought does not arise is to break through, not falling into emotional dust, not dwelling in intentional thought, being utterly transcendent, then the entire realm cannot conceal it. Every object, every thing, is entirely complete in its great function, each and every one flowing from one's own heart.' The ancients called it bringing forth one's own family wealth. Once obtained, it is obtained forever. How can its enjoyment ever be exhausted? He also said: 'This one thing, even if the Buddhas of the three worlds were to appear, with immeasurable knowledge and understanding'
。方便接引。亦只有限。歷代祖師。天下老和尚。設千百問答提持。亦只有限。不如向自己腳跟下究取。威音王已前。空劫那畔。自己家珍。隨處受用。也須是大丈夫漢意氣。方有如是作略。示眾。世尊三昧。迦葉不知。迦葉三昧。阿難不知。阿難三昧。商郡和修不知。商那和修三昧。優波鞠多不知。既是各各不知。何故卻相傳授。到這裡。不妨誵訛處直是誵訛。綿密處直是綿密。又云。但逢緣遇境。莫不管帶。何止此生而已。窮未來際。證無量聖身也。未是他泊頭處。但一味退步。莫作限量。僧問。古人道。楖𣗖橫擔不顧人。直入千峰萬峰去。未審那裡是他住處。曰騰蛇纏足。路布繞身。曰朝看云片片。暮聽水潺潺。曰卻須截斷始得。曰此回不是夢。真個到廬山。曰高著眼。僧問。譬如擲劍揮空。有一人。劍亦無。空亦不揮時如何。曰大眾見你敗闕。曰學人只管推出。和尚何不放行。曰莫謗崇寧好。曰為甚麼不肯承當。曰藏身露影。曰今日捉敗。曰果然。僧問。如何是初日分。以恒河沙等身佈施。曰大海若不納。百川應倒流。如何是中日分。以恒河沙等身佈施。曰現成公案。如何是後日分。亦以恒河沙等身佈施。曰盡未來際一時收。勤一日到首座寮。因說密印長老。四年前見他恁么地。乃至來金山升座。也只恁么地
【現代漢語翻譯】 現代漢語譯本 爲了方便接引後學，也只能做到有限的程度。歷代祖師，天下的老和尚，設定了成千上百的問答來提持後輩，也只能做到有限的程度。不如向自己腳跟下探究，在威音王佛（過去佛名）之前，空劫（極長的時間）的那一邊，找到自己的家珍，隨時隨地受用。但也必須是大丈夫的意氣，才能有這樣的作為。告訴大家，世尊（釋迦牟尼佛）的三昧（禪定），迦葉（摩訶迦葉，釋迦牟尼佛的大弟子）不知道；迦葉的三昧，阿難（阿難陀，釋迦牟尼佛的堂弟兼侍者）不知道；阿難的三昧，商那和修（禪宗祖師名）不知道；商那和修的三昧，優波鞠多（禪宗祖師名）不知道。既然是各自不知道，為什麼卻要互相傳授？到了這裡，不妨說錯的地方就是錯的，綿密的地方就是綿密的。又說，只要遇到因緣和境界，就不要不理會。何止是此生而已，窮盡未來，證得無量的聖身。還不是他停泊的地方，只要一味退步，不要作**（原文如此，意義不明）。 有僧人問：『古人說，『楖𣗖（用竹子或木頭製成的枴杖）橫擔著，不顧別人，直接進入千峰萬峰中去。』不知道他的住處在哪裡？』 禪師回答：『就像騰蛇纏住了腳，路布纏繞著身體。』 僧人又說：『早上看云一片片，晚上聽水潺潺。』 禪師回答：『必須截斷才能得到。』 僧人又說：『這次不是夢，真的到了廬山。』 禪師回答：『要高著眼。』 有僧人問：『譬如擲劍揮向空中，有一個人，劍也沒有，空也不揮的時候，怎麼樣？』 禪師回答：『大眾看見你失敗了。』 僧人又說：『學人只管推出，和尚為什麼不放行？』 禪師回答：『不要誹謗崇寧（宋徽宗年號，1102-1106）。』 僧人又說：『為什麼不肯承擔？』 禪師回答：『藏身露影。』 僧人又說：『今天被捉住了。』 禪師回答：『果然。』 有僧人問：『什麼是初日分（早晨）的佈施？以恒河沙（極多的數量）等身佈施。』 禪師回答：『大海如果不接納，百川應該倒流。』 僧人又問：『什麼是中日分（中午）的佈施？以恒河沙等身佈施。』 禪師回答：『現成的公案。』 僧人又問：『什麼是後日分（下午）的佈施？也以恒河沙等身佈施。』 禪師回答：『盡未來際一時收。』 勤一日到首座（寺院中職位最高的僧人之一）的寮房，因為說起密印長老，四年前見他那個樣子，乃至來金山寺升座，也只是那個樣子。
【English Translation】 English version It is only limited to facilitate the reception of later learners. The ancestral masters of past generations, the old monks of the world, set up thousands of questions and answers to support the younger generation, but it is only limited. It is better to explore under your own feet, before Weiyin Wang Buddha (name of a past Buddha), on the other side of the empty kalpa (extremely long period of time), to find your own family treasures and enjoy them anytime, anywhere. But it must also be the spirit of a great man to have such actions. Tell everyone, the Samadhi (meditative state) of the World Honored One (Sakyamuni Buddha), Kashyapa (Mahakasyapa, the great disciple of Sakyamuni Buddha) does not know; Kashyapa's Samadhi, Ananda (Ananda, Sakyamuni Buddha's cousin and attendant) does not know; Ananda's Samadhi, Shanavasa (name of a Zen patriarch) does not know; Shanavasa's Samadhi, Upagupta (name of a Zen patriarch) does not know. Since they each do not know, why do they pass it on to each other? Arriving here, it may be said that the wrong place is wrong, and the meticulous place is meticulous. It is also said that as long as you encounter conditions and realms, don't ignore them. Not only this life, but exhausting the future, attaining immeasurable holy bodies. It is not yet the place where he docks, just retreat in one direction, do not do ** (as in the original text, meaning unclear). A monk asked: 'The ancients said, 'Carrying a bamboo or wooden staff horizontally, ignoring others, directly entering thousands of peaks.' I wonder where his residence is?' The Zen master replied: 'Like a flying snake wrapped around the feet, and a road cloth wrapped around the body.' The monk said again: 'In the morning, I see clouds in pieces, and in the evening, I hear the water gurgling.' The Zen master replied: 'You must cut it off to get it.' The monk said again: 'This time it's not a dream, I really arrived at Mount Lu.' The Zen master replied: 'Keep your eyes high.' A monk asked: 'For example, throwing a sword into the air, if there is a person, neither the sword nor the air is wielded, what then?' The Zen master replied: 'The crowd sees you fail.' The monk said again: 'The student keeps pushing, why doesn't the master let go?' The Zen master replied: 'Don't slander Chongning (reign title of Emperor Huizong of Song Dynasty, 1102-1106).' The monk said again: 'Why are you unwilling to take responsibility?' The Zen master replied: 'Hiding the body and revealing the shadow.' The monk said again: 'Caught today.' The Zen master replied: 'Indeed.' A monk asked: 'What is the offering of the first part of the day (morning)? Giving with bodies as numerous as the sands of the Ganges (extremely large number).' The Zen master replied: 'If the sea does not accept it, the rivers should flow backwards.' The monk asked again: 'What is the offering of the middle part of the day (noon)? Giving with bodies as numerous as the sands of the Ganges.' The Zen master replied: 'A ready-made case.' The monk asked again: 'What is the offering of the last part of the day (afternoon)? Also giving with bodies as numerous as the sands of the Ganges.' The Zen master replied: 'Collect it all at once for the entire future.' Qin Yi went to the abbot's (one of the highest-ranking monks in the temple) room one day, because he talked about Elder Miyin, seeing him like that four years ago, and even when he came to Jinshan Temple to ascend the seat, he was just like that.
。打一個回合了。又打一個回合。只管無收殺。如何為得人。恰如載一車寶劍相似。將一柄出了。又將一柄出。只要搬盡。若是本分手段。拈得一柄。便殺人去。那裡只管將出來弄。時有僧曰。某甲前日。因看他小參語錄。便知此人平日。做得細膩工夫。所以對眾。只管要吐盡一段了。又一段不肯休。曰事不如此。如龍得半盞水。便能興云起霧降注大雨。那裡只管大海里輥。謂我有許多水也。又如會相殺人。持一條槍。才見賊馬。便知那個定是我底。近前一槍殺了賊。跳上馬背。便殺人去。須是恁么始得○安民。生嘉定府朱氏。謁昭覺克勤。聞勤舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。民心疑。告香入室。勤問。座主講何經。曰楞嚴。曰楞嚴七處徴心。八還辨見。畢竟心在甚處。民多呈解。勤不肯。民復請益。勤令一切處。作文彩已彰會。偶僧請益十玄談。方舉。問君心印作何顏。勤厲聲曰。文彩已彰。民聞有省。遂求印證。勤示以本色鉗錘。民罔措。
(丙戌)清遠禪師住龍門
清遠。自傳心印。隱居四面。后開法崇寧萬壽寺。崇寧五年。補舒州龍門。道望尤振。示眾。千說萬說。不若親面一見。縱不說。亦自分明。王子寶刀喻。眾盲摸象喻。禪學中
【現代漢語翻譯】 現代漢語譯本 打了一個回合。又打一個回合。只是不停地展示，卻不真正下手殺敵。這樣如何才能算是真正的人呢？就像是載了一車寶劍，拿出一把又一把，只想把所有的寶劍都展示完。如果是本分的手段，拿起一把劍，就應該直接殺人。哪裡會只是不停地拿出來把玩呢？當時有僧人說：『我前些日子，因為看了他的小參語錄，就知道這個人平日裡做得是細緻的功夫，所以才會在大眾面前，只想把一段話說完，又一段，不肯停止。』我說事情不是這樣的。就像龍得到半盞水，就能興云起霧，降下大雨。哪裡會只是在大海里打滾，說自己有很多水呢？又像是會殺人的人，拿著一條槍，才看到敵人的馬，就知道哪個一定是我的目標，靠近前去一槍殺了敵人，跳上馬背，繼續殺人。必須是這樣才行。 安民，是嘉定府朱氏人。拜見昭覺克勤禪師（？-1136），聽聞克勤禪師舉國師（？-？）三次呼喚侍者的因緣，趙州禪師（778-897）評論說：『如同人在黑暗中寫字，字雖然沒有寫成，但文采已經顯現。』（安民心想）哪裡是文采已經顯現的地方？安民心中疑惑，點香入室請教。克勤禪師問：『座主講的是什麼經？』回答說：『《楞嚴經》。』克勤禪師說：『《楞嚴經》七處征心，八還辨見，到底心在什麼地方？』安民多次呈上自己的理解，克勤禪師都不認可。安民再次請求開示，克勤禪師讓他在一切處，體會『文采已彰』的含義。一次，有僧人請教十玄談，剛剛舉起話頭，問『君心印作何顏？』克勤禪師厲聲喝道：『文采已彰！』安民聽聞後有所領悟，於是請求印證。克勤禪師用本色的鉗錘敲打他，安民不知所措。
（丙戌年（1106））清遠禪師住持龍門寺
清遠禪師，自從傳授心印后，隱居在四面山。後來在崇寧萬壽寺開法。崇寧五年（1106），補任舒州龍門寺住持，道望更加興盛。他開示大眾說：『千說萬說，不如親身見面一次。即使不說，也能自然明白。』（這就像）王子寶刀的比喻，眾盲摸象的比喻，都是禪學中的（例子）。
【English Translation】 English version After striking one round, then striking another round, only focusing on relentless display without truly killing. How can this be considered a real person? It's like carrying a cart full of precious swords, taking out one after another, only wanting to show them all off. If it were a matter of true skill, one should pick up a sword and immediately kill the enemy. Why would one just keep taking them out to play with? At that time, a monk said, 'I knew from reading his small assembly records that this person usually does meticulous work, so in front of the assembly, he just wants to finish one passage and then another, unwilling to stop.' I say things are not like that. It's like a dragon getting half a cup of water, which can then raise clouds, create fog, and bring heavy rain. It wouldn't just roll around in the ocean, saying it has a lot of water. It's also like someone who knows how to kill, holding a spear, and as soon as they see the enemy's horse, they know which one is definitely their target, approaching and killing the enemy with one shot, jumping on the horse's back, and continuing to kill. It must be like that to be effective. Anmin was a Zhu from Jiading Prefecture. He visited Zen Master Zhaojue Keqin (?-1136), and heard Zen Master Keqin cite the story of National Teacher (?-?) calling the attendant three times. Zen Master Zhaozhou (778-897) commented, 'It's like a person writing in the dark; although the characters are not formed, the elegance is already apparent.' (Anmin thought) Where is the place where the elegance is already apparent? Anmin was doubtful, so he burned incense and entered the room to ask for guidance. Zen Master Keqin asked, 'What sutra are you lecturing on?' He replied, 'The Shurangama Sutra.' Zen Master Keqin said, 'The Shurangama Sutra examines the mind in seven places and distinguishes seeing in eight ways. Where exactly is the mind?' Anmin presented his understanding many times, but Zen Master Keqin did not approve. Anmin asked for further instruction, and Zen Master Keqin told him to contemplate the meaning of 'elegance already apparent' in all places. Once, a monk asked about the Ten Profound Gates, and just as he raised the topic, asking 'What is the face of the mind-seal?', Zen Master Keqin shouted sharply, 'Elegance is already apparent!' Anmin had some understanding upon hearing this, so he asked for confirmation. Zen Master Keqin struck him with his true-colored tongs, and Anmin was at a loss.
In the year Bingxu (1106), Zen Master Qingyuan resided at Longmen Temple.
Zen Master Qingyuan, since transmitting the mind-seal, lived in seclusion on Simian Mountain. Later, he opened the Dharma at Chongning Wanshou Temple. In the fifth year of Chongning (1106), he was appointed abbot of Longmen Temple in Shuzhou, and his reputation grew even more. He instructed the assembly, saying, 'A thousand sayings, ten thousand sayings, are not as good as meeting in person once. Even without speaking, one can understand naturally.' (This is like) the analogy of the prince's precious sword, the analogy of the blind men touching the elephant, which are all (examples) in Zen studies.
。隔江招手事。望州亭相見事。迥絕無人處。深山巖崖處事。此皆親面而見之。不在說也。示眾。以迷心故。山林中來。見善知識。將謂別有一道。可令人安樂。不知返究向來迷處工夫最第一。示眾。我且問你。適來因甚麼問訊聖僧。且問訊時。還印證你么。還肯諾你么。若道印證。你他是土聖僧。豈解印證你。若道肯諾你。豈解肯諾你。既不解印證肯諾。問訊作么。不見長沙。一日回頭見聖僧。忽然知歸。便云。回頭忽見本來身。本身非見亦非真。若將本體同真體。歷劫迢迢受苦辛。諸人還會此個道理么。珍重。上堂。大眾或有人喚上座。上座便應。設使不應。心中也須領覽今時學人便道應底是也。領覽底是也。若如此會。便是入地獄漢子。是即且置。且道面前是阿誰喚你。是有人喚耶。是無人喚耶。還裁斷得么。若是有人喚。山精鬼魅喚你時。天魔外道喚你時。如何辨白。若道無人喚。你又不聾不騃。如何得無人喚。這個是十二時中。生死路頭事。諸人明得么。有人喚生迷亂。無人喚遭繫絆。若能行生死斷。萬兩金終不換。下座。又嘗作示道三偈。一曰隨流。千聖靈蹤百草頭。卓然放去號隨流。從教萬古無人識。笑殺溈山水牯牛。二曰合轢。水中月是天邊月。南北東西更無別。新羅打鐵火星飛。燒著指頭名合轍。
【現代漢語翻譯】 現代漢語譯本： 『隔江招手事』（隔著江河招手的事情）。『望州亭相見事』（在望州亭相見的事情）。『迥絕無人處』（在完全沒有人跡的地方）。『深山巖崖處事』（在深山巖石懸崖邊發生的事情）。這些都是親眼所見，無法用言語表達。 開示大眾：因為心被迷惑，所以從山林中來，見到善知識（指有德行的師父或朋友）。以為還有另外一條道路，可以讓人安樂。卻不知道反過來探究向來迷惑的地方，才是最根本的功夫。 開示大眾：我且問你，剛才因為什麼去問訊聖僧（對聖僧表示敬意）？而且問訊時，聖僧印證你了嗎？聖僧認可你了嗎？如果說印證了，那麼你把他當成了泥塑木雕的聖僧，他怎麼會印證你？如果說認可了，他又怎麼會認可你？既然不印證也不認可，那你問訊做什麼？ 沒見到長沙景岑禪師，有一天回頭見到聖僧，忽然明白了歸宿，於是說：『回頭忽見本來身，本身非見亦非真。若將本體同真體，歷劫迢迢受苦辛。』（回頭忽然看見了本來的面目，這本來的面目既不是看見的也不是真實的。如果將本體和真體看作是同一個東西，那麼即使經歷無數劫也仍然要遭受痛苦。） 諸位會理解這個道理嗎？珍重。 上堂說法：大眾中或許有人呼喚上座（指禪師），上座就應答。即使不應答，心中也必須明白。現在的學人就說應答的是，明白的也是。如果這樣理解，那就是要下地獄的人。這樣說是對的，且說面前是誰在呼喚你？是有人呼喚呢？還是沒有人呼喚呢？你能判斷嗎？如果是有人呼喚，山精鬼魅呼喚你時，天魔外道呼喚你時，如何分辨？如果說沒有人呼喚，你又不聾不傻，怎麼會沒有人呼喚？ 這是十二時辰中，生死攸關的事情。諸位明白嗎？有人呼喚產生迷惑，無人呼喚遭受束縛。如果能斬斷生死，萬兩黃金也不換。 下座。又曾經作了三首偈子來開示： 一曰隨流：『千聖靈蹤百草頭，卓然放去號隨流。從教萬古無人識，笑殺溈山水牯牛。』（無數聖人的足跡遍佈在百草叢中，灑脫地放任自己，就叫做隨流。任憑萬古也沒有人認識，笑死了溈山的水牯牛。） 二曰合轢：『水中月是天邊月，南北東西更無別。新羅打鐵火星飛，燒著指頭名合轍。』（水中的月亮就是天上的月亮，無論南北東西都沒有區別。新羅人打鐵火星飛濺，燒著了手指頭，這就叫做合轍。）
【English Translation】 English version: 'The matter of waving across the river.' 'The matter of meeting at Wangzhou Pavilion.' 'The matter of being in a completely deserted place.' 'The matter of being in a deep mountain cliff.' These are all seen with one's own eyes and cannot be expressed in words. Instructing the assembly: Because the mind is deluded, one comes from the mountains and forests to see a good advisor (a virtuous teacher or friend). Thinking there is another path that can bring happiness. But not knowing that turning back to investigate the place of past delusion is the most fundamental effort. Instructing the assembly: I will ask you, why did you just pay respects to the Holy Monk (showing respect to the Holy Monk)? And when you paid respects, did the Holy Monk certify you? Did the Holy Monk acknowledge you? If you say he certified you, then you are treating him as a clay statue, how could he certify you? If you say he acknowledged you, how could he acknowledge you? Not seeing Zen Master Changsha Jingcen, one day he turned back and saw the Holy Monk, and suddenly understood his destination, so he said: 'Turning back suddenly sees the original self, the original self is neither seen nor true. If you regard the original substance as the same as the true substance, then you will suffer hardships for countless kalpas.' Do you all understand this principle? Treasure it. Ascending the hall to preach: Perhaps someone in the assembly calls the abbot (referring to the Zen master), and the abbot responds. Even if he doesn't respond, he must understand in his heart. Today's learners say that the one who responds is it, and the one who understands is also it. If you understand it this way, then you are a person who will go to hell. Saying this is correct, but who is calling you in front of you? Is someone calling you? Or is no one calling you? Can you judge? If someone is calling you, when mountain spirits and goblins call you, when demons and heretics call you, how do you distinguish? If you say no one is calling you, you are neither deaf nor stupid, how can no one be calling you? This is a matter of life and death in the twelve hours of the day. Do you all understand? Someone calling causes confusion, no one calling causes bondage. If you can cut off life and death, ten thousand taels of gold cannot be exchanged. Descending the seat. He also once composed three verses to instruct: The first is following the flow: 'The spiritual traces of countless sages are all over the grass, being detached and letting go is called following the flow. Let no one recognize it for ten thousand ages, laughing to death the water buffalo of Mount Wei.' The second is conforming: 'The moon in the water is the moon in the sky, there is no difference between north, south, east, and west. The sparks fly when the Silla people strike iron, burning the finger is called conforming to the track.'
三曰雙唱。坐斷千差古路頭。解開空岸濟人舟。明明一句該群像。善唱無聲作么求。又三自省。一曰。是身壽命。如駒過隙。何暇閑情。妄為雜事。既降釋種。須紹門風。諦審先宗。是何標格。二曰。道業未辦。去聖時遙。善友師教。誠不可舍。自生勉勵。念報佛恩。惟己自知。大心莫退。三曰。報緣虛幻。豈可強為。人世幾何。隨家豐儉。苦樂逆順。道在其中。動靜寒溫。自愧自悔○法忠。鄞縣姚姓子。母夢異僧求寓而娠。既誕紫帶繞身。幼喜習靜。十九試經得度。究臺教。悟一心三觀之旨。一日為禪者折困。遂遍參名宿。聞清遠在龍門。於是兼程至彼。雖造次不忘提撕。適縱步水磨所。見牌額云。法輪常轉。不覺豁然有省。遂撫掌。說偈曰。轉大法輪。目前包褁。更問如何。水推石磨。因寫之。作一圓相於后。詣方丈呈遠。遠曰。其中事作磨生。曰澗下水常流。遠曰。畢竟如何。曰水推石磨。遠曰。歸堂歇去。切不得舉著。后五日來。卻向汝道一句子。曰這一句子。也不消得。遠為解頤。忠遂作禮○高庵善悟。洋州李氏子。年十一得度。聞沖禪師舉武帝問達磨因緣。如獲舊物。遽曰。我既廓然。何聖之有。沖異其語。勉之南詢。授記于清遠。一日有僧。被蛇傷足。遠問曰。既是龍門。為甚麼卻被蛇咬。悟即應曰。
【現代漢語翻譯】 現代漢語譯本 三曰雙唱：截斷了千差萬別的古老道路的開端，解開了空虛的岸邊用來救濟人們的船隻。明明一句話就概括了所有景象，善於歌唱的人在無聲中又在尋求什麼呢？ 又三自省：一是，這個身體的壽命，就像駿馬跑過縫隙一樣短暫，哪裡有空閑的情緒，去做那些虛妄的雜事呢？既然已經成爲了佛弟子，就必須繼承佛門的風範，仔細審察先輩宗師，是怎樣的品格。 二是，道業還沒有完成，距離聖人的時代已經很久遠了，善良的朋友和老師的教誨，實在不能捨棄。自己勉勵自己，想著報答佛的恩德，只有自己知道，大心不要退轉。 三是，報應和緣分都是虛幻的，怎麼可以強求呢？人生在世有多少時間呢？隨著家庭的豐盛或儉樸，經歷苦樂和逆順，道就在其中。在動靜寒溫之中，要自我慚愧和自我悔恨。 法忠禪師，是鄞縣姚姓人家的兒子。他的母親夢見有奇異的僧人來求寄宿而懷孕。出生的時候有紫色的帶子纏繞身體。從小就喜歡安靜。十九歲的時候通過了考試而出家。研究天臺宗的教義，領悟了一心三觀的宗旨。有一天被禪宗學者辯駁得困窘，於是遍訪名宿。聽說清遠禪師在龍門，於是加快行程到那裡。即使在匆忙之中也不忘記提醒自己。有一次在水磨坊散步，看到牌匾上寫著『法輪常轉』，不覺豁然開悟，於是拍手，說了偈語：『轉大法輪，目前包裹。更問如何，水推石磨。』因此寫了下來，並在後面畫了一個圓相。到方丈室呈給清遠禪師看，清遠禪師說：『其中的事情是磨坊產生的嗎？』法忠禪師說：『澗下的水經常流淌。』清遠禪師說：『到底如何？』法忠禪師說：『水推石磨。』清遠禪師說：『回禪堂休息去吧，千萬不要提起這件事，五天之後再來，我再向你說一句話。』法忠禪師說：『這一句話，也不需要了。』清遠禪師為之解頤，法忠禪師於是作禮。 高庵善悟禪師，是洋州李姓人家的兒子。十一歲的時候出家。聽到沖禪師舉武帝問達磨（Bodhidharma，禪宗始祖）的因緣，就像得到了舊物一樣，立刻說：『我既然已經廓然無聖，哪裡還有什麼聖人呢？』沖禪師認為他的話很奇異，勉勵他到南方去參學，清遠禪師給他授記。有一天有個僧人，被蛇咬傷了腳。清遠禪師問：『既然是龍門，為什麼會被蛇咬？』善悟禪師立刻回答。
【English Translation】 English version Three is 'Dual Chanting': Cutting off the beginning of the ancient road of thousands of differences, untying the boat on the empty shore to help people. Clearly, one sentence encompasses all images. What is a good chanter seeking in silence? Also, three self-reflections: First, the lifespan of this body is as fleeting as a horse passing through a crack. Where is there leisure to indulge in idle emotions and engage in frivolous matters? Having become a disciple of the Buddha, one must inherit the style of the Buddhist school, carefully examining the character of the ancestral masters. Second, the work of the Way is not yet completed, and the time since the sages is long past. Good friends and teachers' teachings are truly indispensable. Encourage yourself, thinking of repaying the Buddha's kindness. Only you know yourself; do not retreat from the great aspiration. Third, retribution and karmic connections are illusory; how can they be forced? How much time does one have in this world? Following the abundance or frugality of the family, experiencing joy and suffering, adversity and順境, the Way is within them. In movement and stillness, cold and warmth, be ashamed and repent. Chan Master Fachong was the son of the Yao family in Yin County. His mother dreamed that a strange monk came seeking lodging and became pregnant. At birth, a purple ribbon was wrapped around his body. From a young age, he liked tranquility. At the age of nineteen, he passed the examination and became a monk. He studied the teachings of the Tiantai school and understood the essence of the One Mind Three Contemplations. One day, he was confounded by a Chan scholar, so he visited famous masters everywhere. Hearing that Chan Master Qingyuan was at Longmen, he hastened there. Even in haste, he did not forget to remind himself. Once, while walking in a water mill, he saw a plaque that read 'The Dharma Wheel Turns Constantly,' and he suddenly realized something. He clapped his hands and said in a verse: 'Turning the great Dharma wheel, wrapped in front of you. What more to ask? Water pushes the stone mill.' Therefore, he wrote it down and drew a circle behind it. He went to the abbot's room to present it to Chan Master Qingyuan, who said, 'Is the matter within it produced by the mill?' Chan Master Fachong said, 'The water under the stream flows constantly.' Chan Master Qingyuan said, 'What is it after all?' Chan Master Fachong said, 'Water pushes the stone mill.' Chan Master Qingyuan said, 'Go back to the Chan hall and rest, and do not mention this matter. Come back in five days, and I will say a sentence to you.' Chan Master Fachong said, 'This sentence is not needed.' Chan Master Qingyuan smiled, and Chan Master Fachong bowed. Chan Master Gao'an Shangu was the son of the Li family in Yang Prefecture. He became a monk at the age of eleven. Hearing Chan Master Chong mention the karmic connection of Emperor Wu asking Bodhidharma (the founder of Zen Buddhism), it was as if he had found an old object. He immediately said, 'Since I am already vast and without holiness, where is there any sage?' Chan Master Chong thought his words were strange and encouraged him to study in the South. Chan Master Qingyuan gave him a prophecy. One day, a monk was bitten in the foot by a snake. Chan Master Qingyuan asked, 'Since it is Longmen, why was he bitten by a snake?' Chan Master Shangu immediately replied.
果然現大人相。遠益器之。後傳此語。到克勤。勤曰。龍門有此僧耶。東山法道未寂寥。爾後悟住云居。有僧自圓。綿州雍氏子。出關歷扣諸大尊宿。始詣龍門。一日于廊廡間。睹繪胡人有省。夜白悟。悟舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。悟遣依遠。遠曰。吾道東矣。
(丁亥)悟新禪師住黃龍
大觀元年九月。悟新。住黃龍。示眾。你諸人。要參禪么。須是放下著。放下個甚麼。放下個四大五蘊。放下無量劫來。許多業識。向自己腳跟下。推窮看是。甚麼道理。推來推去。忽然心華髮明。照十方剎。可謂得之。於心應之。于手便能。變大地作黃金。攪長河為酥酪。豈不暢快。平生莫只管冊子上。念言念語。討禪討道。禪道不在冊子上。摐饒念得。一大藏教。諸子百家也。只是閑言語。臨死之時。總用不著。新室中問僧。月晦之陰。以五色彩。著于瞑中。令百人千萬人。夜視其色。寧有辨其青黃赤白者。么僧無語。新代曰。個個是盲人○智才。舒州施氏子。得法于慧勤。后謁悟新。新曰。會得最初句。便會末後句。會得末後句。便會最初句。最初
【現代漢語翻譯】 現代漢語譯本 果然是顯現大人之相，對器物的增益非常深遠。後來這句話流傳到克勤（生卒年不詳）那裡，克勤說：『龍門有這樣的僧人嗎？東山法道還沒有寂寥啊！』之後，悟新禪師住在云居山。有位名叫自圓的僧人，是綿州雍氏的子弟，出關后遍訪各位大尊宿，才來到龍門。一天，他在廊廡之間，看到繪製的胡人畫像有所領悟，當夜就開悟了，稟告了悟新禪師。悟新禪師舉法眼文益（885-958）的偈語說：『頭戴貂鼠帽，腰懸羊角錐，語不令人會，須得人譯之。』又用火筴子示意說：『我為你翻譯了。』於是自圓大法明瞭，呈上偈語說：『外國言音不可窮，起云亭下一時通，口門廣大無邊際，吞盡楊岐栗棘蓬。』悟新禪師讓自圓依止遠禪師，遠禪師說：『我的道東傳了啊！』
（丁亥年（1107））悟新禪師住持黃龍寺
大觀元年（1107）九月，悟新禪師住持黃龍寺，對大眾開示說：『你們各位，想要參禪嗎？必須放下。放下什麼呢？放下四大五蘊，放下無量劫以來的許多業識，向自己腳跟下，推究看看到底是什麼道理。推來推去，忽然心華髮明，照耀十方世界，可謂得之於心，應之於手，便能變大地作黃金，攪長河為酥酪，豈不暢快！平生不要只管在冊子上，念言念語，討禪討道。禪道不在冊子上，縱饒念得一大藏教、諸子百家，也只是閑言語，臨死之時，總用不著。』悟新禪師在室內問僧人：『月晦之陰，以五色彩，著于瞑中，令百人千萬人，夜視其色，寧有辨其青黃赤白者么？』僧人無語。悟新禪師代答說：『個個是盲人。』智才禪師，是舒州施氏的子弟，從慧勤禪師那裡得法，後來拜見悟新禪師，悟新禪師說：『會得最初句，便會末後句；會得末後句，便會最初句。』最初
【English Translation】 English version Indeed, he manifested the appearance of a great man, and his influence on artifacts was profound. Later, this saying was passed on to Keqin (dates unknown), who said, 'Is there such a monk at Longmen? The Dharma lineage of Dongshan is not yet desolate!' Later, Chan Master Wuxin resided at Yunju Mountain. There was a monk named Ziyuan, a native of the Yong family in Mianzhou, who, after leaving the pass, visited various great venerable masters before arriving at Longmen. One day, in the corridor, he had an awakening upon seeing a painted image of a barbarian, and that night he became enlightened, reporting it to Chan Master Wuxin. Chan Master Wuxin quoted a verse by Fayen Wenyi (885-958): 'Wearing a sable hat, with a sheep horn awl hanging from the waist, the language is incomprehensible, it must be translated.' He then gestured with fire tongs, saying, 'I have translated it for you.' Thereupon, Ziyuan's great Dharma became clear, and he presented a verse saying, 'Foreign languages are inexhaustible, suddenly understood beneath the Qiyun Pavilion, the mouth gate is vast and boundless, swallowing all the thorny bushes of Yangqi.' Chan Master Wuxin instructed Ziyuan to rely on Chan Master Yuan, who said, 'My Dao has spread eastward!'
(In the year Dinghai (1107)), Chan Master Wuxin resided at Huanglong Temple.
In the ninth month of the first year of Daguan (1107), Chan Master Wuxin resided at Huanglong Temple, and gave a Dharma talk to the assembly, saying: 'All of you, do you want to practice Chan? You must let go. Let go of what? Let go of the four great elements and the five aggregates, let go of the countless kalpas of karmic consciousness, and investigate beneath your own feet to see what the principle is. Investigate back and forth, and suddenly the flower of the mind blossoms, illuminating the ten directions of the world, it can be said to be obtained in the heart, responding in the hand, and then one can transform the great earth into gold, and churn the long river into ghee, wouldn't that be delightful! In your life, do not just recite words and phrases in books, seeking Chan and seeking the Dao. Chan and the Dao are not in books, even if you recite the entire Tripitaka and the hundred schools of thought, they are just idle words, and will be of no use at the time of death.' Chan Master Wuxin asked a monk in the room: 'In the darkness of the waning moon, with five colors, placed in the darkness, causing hundreds and thousands of people to see the colors at night, can anyone distinguish between blue, yellow, red, and white?' The monk was speechless. Chan Master Wuxin answered on his behalf, saying: 'Everyone is blind.' Chan Master Zhicai, a native of the Shi family in Shuzhou, obtained the Dharma from Chan Master Huiquin, and later visited Chan Master Wuxin, who said: 'Understanding the first sentence, one understands the last sentence; understanding the last sentence, one understands the first sentence.' First
末後。拈放一邊。百丈野狐話。作么生會。曰入戶已知來。見解何勞再舉。轢中泥。曰新長老死。在上座手裡也。曰語言雖有異。至理且無差。曰如何是無差底事。曰不扣黃龍角焉。知頷下珠。新便打○智通。乃龍圖范珣之女。幼聰慧。長歸丞相蘇頌之孫悌。未幾厭世相。還家求祝髮。父難之。遂清修。因看法界觀有省。乃連作二偈。見意曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。物我元無異森羅。映象同明明。超主伴了了。徹真空一體。含多法交參。帝網中重重。無盡處動靜。悉圓。通後父母俱亡。兄涓領分寧尉。通偕行。往謁悟新。新見知其所得。便問。常啼菩薩。賣卻心肝。教誰學般若。通曰。你若無心我也休。又問。一雨所滋。根苗有異。無陰陽地上。生個甚麼。通曰。一華五葉。復問。十二時中。向甚麼處。安身立命。曰和尚惜取眉毛好。新打曰。這婦女亂作次第。通禮拜。新然之。通既于言下領旨。尋以偈贊曰。韶陽死心。靈源甚深。耳中見色。眼裡聞聲。凡明聖昧。后富前貧。利生濟物。點鐵成金。丹青徒狀。非古非今。新曰。死心非真。向甚麼處贊。若贊死心。死心無狀。若贊虛空。虛空無跡。無狀無跡。下得個甚麼語。若下得語。親見死心。通曰。死心非真。真非
【現代漢語翻譯】 最後，將這些都放到一邊，說說百丈野狐的故事，該如何理解？回答說：『剛進門就已經知道了來意，這樣的見解何必再重複提起？』就像車輪碾過泥土一樣。又問：『新長老圓寂了，他的一切都在上座手裡嗎？』回答說：『語言表達雖然有所不同，但最終的道理並沒有差別。』又問：『什麼是沒有差別的事情？』回答說：『不敲開黃龍的角，怎麼能知道他下巴藏著的寶珠呢？』新於是就打了智通（智通，是龍圖范珣的女兒）。 智通從小就聰明伶俐，長大後嫁給了丞相蘇頌的孫子蘇悌。沒過多久，她就厭倦了世俗生活，回到家中請求剃度出家，她的父親不同意，於是她就開始在家清修。因為研讀《法界觀》而有所領悟，於是連續寫了兩首偈頌來表達自己的心意，說：『浩瀚的塵世中，萬物的本體都是一樣的，縱橫交錯地輝映著毗盧遮那佛（Vairocana）。整個波浪都是水，但波浪又不是水，整個水變成了波浪，水自身又有所不同。萬物與我原本就沒有差別，森羅萬象如同鏡中的影像一樣清晰明瞭。超越了主體和客體，徹悟了真空的本體，其中包含了眾多的法則相互交織，如同帝釋天（Indra）的網一樣重重疊疊，沒有窮盡之處，無論是動還是靜，都圓滿具足。』 後來，智通的父母都去世了，她的哥哥范涓擔任了分寧縣的縣尉，智通跟隨他一起前往，去拜訪悟新禪師。悟新禪師見到她，就知道她已經有所領悟，於是就問：『常啼菩薩（Sadāprarudita），賣掉了自己的心肝，教誰去學習般若（Prajna）智慧？』智通回答說：『你如果沒有心，我也就到此為止了。』又問：『同一場雨水滋潤，根苗卻各有不同，在沒有陰陽對立的地上，會生長出什麼東西？』智通回答說：『一花開五葉。』又問：『十二時辰中，在哪裡安身立命？』回答說：『和尚應該珍惜自己的眉毛。』悟新禪師打了她一下，說：『這婦女顛倒了次第。』智通行禮拜謝。悟新禪師認可了她。 智通在言語中領悟了禪旨后，隨即寫了一首偈頌來讚頌說：『韶陽的死心禪師（韶陽死心，指悟新禪師的老師），靈源禪師（靈源，指悟新禪師）的禪法非常深奧。用耳朵可以見到顏色，用眼睛可以聽到聲音。凡夫明白，聖人愚昧，後來者富有，先前者貧窮。利益眾生，救濟萬物，點石成金。用丹青來描繪，既不像古代，也不像現在。』悟新禪師說：『死心禪師不是真實的，你向什麼地方讚頌？如果讚頌死心禪師，死心禪師沒有形貌；如果讚頌虛空，虛空沒有軌跡。沒有形貌，沒有軌跡，你如何下得了言語？如果能下得了言語，就是親眼見到了死心禪師。』智通回答說：『死心禪師不是真實的，真實也不是虛無。』
【English Translation】 Finally, setting these aside, let's talk about the Baizhang's wild fox story. How should it be understood? The answer was: 'Having just entered the door, I already knew the intention. Why bother repeating such a view?' It's like a wheel rolling over mud. Then he asked: 'Elder Xin has passed away, is everything about him in the hands of the superior seat?' The answer was: 'Although the expressions in language may differ, the ultimate truth has no difference.' Then he asked: 'What is the matter without difference?' The answer was: 'Without knocking on the horn of Huanglong (Huanglong, a Zen master), how can one know the pearl hidden under his chin?' Xin then struck Zhitong (Zhitong, the daughter of Longtu Fan Xun). Zhitong was intelligent from a young age. When she grew up, she married Su Ti, the grandson of Prime Minister Su Song. Before long, she became weary of worldly life and returned home to request tonsure and become a nun. Her father disagreed, so she began to practice quietly at home. Because of studying the Dharmadhatu Contemplation (Fajie Guan), she had some understanding, so she wrote two verses in succession to express her thoughts, saying: 'In the vast dust, the essence of all things is the same, crisscrossing and reflecting Vairocana (Vairocana). The whole wave is water, but the wave is not water, the whole water becomes a wave, and the water itself is different. Things and I originally have no difference, the myriad phenomena are as clear and bright as images in a mirror. Transcending the subject and object, thoroughly understanding the essence of emptiness, which contains many laws intertwined, like Indra's (Indra) net, layer upon layer, without end, whether moving or still, all are perfectly complete.' Later, Zhitong's parents both passed away. Her brother, Fan Juan, served as the county lieutenant of Fenning County. Zhitong accompanied him to visit Zen Master Wuxin. When Zen Master Wuxin saw her, he knew that she had already gained some understanding, so he asked: 'Bodhisattva Sadāprarudita (Sadāprarudita), sold his heart and liver, who did he teach to learn Prajna (Prajna) wisdom?' Zhitong replied: 'If you have no heart, I will stop here.' He asked again: 'The same rainwater nourishes, but the roots and seedlings are different. On the ground without yin and yang opposition, what will grow?' Zhitong replied: 'One flower opens five petals.' He asked again: 'In the twelve periods of the day, where do you settle your body and establish your life?' She replied: 'The monk should cherish his eyebrows.' Zen Master Wuxin struck her and said: 'This woman has reversed the order.' Zhitong bowed in thanks. Zen Master Wuxin acknowledged her. After Zhitong understood the Zen message in words, she immediately wrote a verse to praise, saying: 'Shaoyang's Dead Heart Zen Master (Shaoyang Dead Heart, referring to Zen Master Wuxin's teacher), Zen Master Lingyuan's (Lingyuan, referring to Zen Master Wuxin) Zen Dharma is very profound. One can see colors with the ears, and hear sounds with the eyes. Ordinary people understand, saints are foolish, the latter are rich, the former are poor. Benefit sentient beings, save all things, turn stone into gold. Using Danqing to depict, it is neither like the ancient nor like the present.' Zen Master Wuxin said: 'Dead Heart Zen Master is not real, where do you praise? If you praise Dead Heart Zen Master, Dead Heart Zen Master has no form; if you praise emptiness, emptiness has no trace. No form, no trace, how can you utter words? If you can utter words, you have personally seen Dead Heart Zen Master.' Zhitong replied: 'Dead Heart Zen Master is not real, and reality is not emptiness.'
死心。虛空無狀。妙有無形。絕後再蘇。親見死心。新大笑。惟清遂以空室。道人號之。自爾叢林知名○大觀元年冬。道楷。移住天寧。嘗作五偈。述其門風。一曰。妙唱不幹舌。偈曰。剎剎塵塵處處譚。不勞彈指善財參。空生也解通訊息。花雨巖前鳥不銜。二曰。死蛇驚出草。偈曰。日炙風吹草里埋。觸他毒氣又還乖。闇地若教開死口。長安依舊絕人來。三曰。解針枯骨吟。偈曰。死中活得是非常。密用他家別有長。半夜髑髏吟一曲。冰河紅𦦨卻清涼。四曰。鐵鋸和三臺。偈曰。不是宮商調。誰人和一場。伯牙何所措。此曲舊來長。五曰。古今無間。偈曰。一法元無萬法空。箇中那許悟圓通。將謂少林訊息斷。桃花依舊笑春風。楷住天寧未幾。開封尹李孝壽。奏楷道行。敕賜紫及定照師號。楷上表辭。上不𠃔。令孝壽往諭。旌善之意。楷確然不回。上怒收付有司。有司憐其無罪曰。長老枯瘁有疾乎。言有疾。即於法免刑。楷曰。已悉厚意。乃不敢。妄言實無疾也。吏太息。於是恬然受刑。著縫掖。編管緇州○闡提惟照。簡州人。姓李。幼超邁而惡俗。一日授書。至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即剃染登具。本師令聽起信。照輒歸臥曰。既稱正信大乘。豈言說所能了。乃遊方。謁
【現代漢語翻譯】 死心（指斷絕妄念，真心顯現）。虛空無狀（指虛空沒有固定的形狀）。妙有無形（指精妙的存在沒有具體的形體）。絕後再蘇（指斷絕後再次復甦）。親見死心（指親自體會到斷絕妄念的真心）。新大笑（指煥然一新，發出大笑）。惟清於是把空室讓給他，道人因此得名。從此在叢林中聞名。大觀元年（1107年）冬天，道楷移居天寧寺。曾經作了五首偈頌，來描述他的門風。一曰：妙唱不幹舌。偈曰：剎剎塵塵處處譚（指每個剎那、每粒微塵都在說法），不勞彈指善財參（指不需要善財童子彈指參訪）。空生也解通訊息（指須菩提也懂得傳遞訊息），花雨巖前鳥不銜（指花雨巖前鳥兒也不銜花）。二曰：死蛇驚出草。偈曰：日炙風吹草里埋（指死蛇被太陽曬，被風吹，埋在草里），觸他毒氣又還乖（指觸碰到它的毒氣又會變得怪異）。暗地若教開死口（指如果在黑暗的地方讓它張開死口），長安依舊絕人來（指長安依舊沒有人敢來）。三曰：解針枯骨吟。偈曰：死中活得是非常（指從死亡中獲得生命是非常的），密用他家別有長（指秘密地運用他人的方法，另有長處）。半夜髑髏吟一曲（指半夜骷髏吟唱一曲），冰河紅𦦨卻清涼（指冰河上的紅蓮卻顯得清涼）。四曰：鐵鋸和三臺。偈曰：不是宮商調（指不是宮商的曲調），誰人和一場（指誰能和上一場）。伯牙何所措（指伯牙該如何是好），此曲舊來長（指這首曲子由來已久）。五曰：古今無間。偈曰：一法元無萬法空（指一個法本來就沒有，萬法都是空），箇中那許悟圓通（指其中哪裡允許領悟圓通）。將謂少林訊息斷（指以為少林寺的訊息斷絕了），桃花依舊笑春風（指桃花依舊在春風中綻放）。道楷住在天寧寺沒多久，開封尹李孝壽上奏道楷的道行，皇帝下旨賜予紫衣和定照禪師的稱號。道楷上表推辭，皇帝不答應，讓李孝壽前去勸說，表達旌表善行的意思。道楷堅決不答應。皇帝生氣了，把他交給有關部門處理。有關部門可憐他沒有罪過，說：『長老身體枯槁，有疾病嗎？』如果說有疾病，就可以依法免除刑罰。道楷說：『已經知道你們的好意了，但我不敢妄言，我確實沒有疾病。』官吏嘆息。於是坦然地接受了刑罰，穿上囚服，被流放到緇州。闡提惟照，簡州人，姓李。從小就超脫世俗，厭惡庸俗。一天，他正在學習，學到『性相近也，習相遠也』。他立刻說：『凡人和聖人本來是一體的，因為習性的緣故才產生差別，我知道了。』於是剃髮出家，受具足戒。本師讓他聽《起信論》，惟照總是回去睡覺，說：『既然稱為正信大乘，哪裡是言語所能瞭解的。』於是遊歷四方，拜訪名師。
【English Translation】 』Die Xin』 (dying of the mind, meaning cutting off delusional thoughts and revealing the true mind). 』Xu Kong Wu Zhuang』 (emptiness has no form, meaning that emptiness has no fixed shape). 』Miao You Wu Xing』 (wonderful existence has no form, meaning that subtle existence has no concrete form). 』Jue Hou Zai Su』 (reviving after extinction, meaning reviving after cutting off). 』Qin Jian Die Xin』 (personally seeing the dying mind, meaning personally experiencing the true mind that cuts off delusional thoughts). 』Xin Da Xiao』 (new great laughter, meaning being completely renewed and laughing heartily). Wei Qing then gave him the empty room, and the Daoist was named because of this. From then on, he became famous in the Sangha. In the winter of the first year of the Daguan era (1107 AD), Dao Kai moved to Tianning Temple. He once wrote five verses to describe his school's style. One says: 』Wonderful singing does not involve the tongue.』 The verse says: 』Every moment, every dust particle, everywhere is talking (meaning that every moment and every dust particle are expounding the Dharma), there is no need for Sudhana to visit (meaning that there is no need for Sudhana to visit). Subhuti also understands how to communicate messages (meaning that Subhuti also knows how to transmit messages), and the birds in front of the Flower Rain Rock do not hold flowers in their mouths (meaning that the birds in front of the Flower Rain Rock do not hold flowers in their mouths).』 The second says: 』A dead snake is startled out of the grass.』 The verse says: 』The dead snake is buried in the grass, scorched by the sun and blown by the wind (meaning that the dead snake is scorched by the sun and blown by the wind, buried in the grass), and touching its poisonous gas will make it strange again (meaning that touching its poisonous gas will become strange again). If you teach it to open its dead mouth in the dark (meaning that if you let it open its dead mouth in the dark), Chang'an will still be deserted (meaning that Chang'an will still be deserted).』 The third says: 』The dry bones sing with a needle.』 The verse says: 』It is extraordinary to live from death (meaning that it is extraordinary to gain life from death), and secretly using other people's methods has its own advantages (meaning that secretly using other people's methods has its own advantages). A skull sings a song in the middle of the night (meaning that a skull sings a song in the middle of the night), and the red lotus on the ice river is cool (meaning that the red lotus on the ice river appears cool).』 The fourth says: 』An iron saw and three platforms.』 The verse says: 』It is not a palace or commercial tune (meaning that it is not a palace or commercial tune), who can join in a game (meaning that who can join in a game). What should Boya do (meaning what should Boya do), this song has been around for a long time (meaning that this song has been around for a long time).』 The fifth says: 』No gap between ancient and modern.』 The verse says: 』One Dharma is originally without, all Dharmas are empty (meaning that one Dharma originally does not exist, and all Dharmas are empty), where is it allowed to understand perfect penetration (meaning where is it allowed to understand perfect penetration). Thinking that the news of Shaolin Temple is cut off (meaning thinking that the news of Shaolin Temple is cut off), the peach blossoms still smile in the spring breeze (meaning that the peach blossoms still bloom in the spring breeze).』 Not long after Dao Kai lived in Tianning Temple, Li Xiaoshou, the governor of Kaifeng, reported Dao Kai's Dao practice, and the emperor issued an edict to grant him the title of Purple Robe and Zen Master Dingzhao. Dao Kai submitted a memorial to decline, but the emperor did not agree, and asked Li Xiaoshou to persuade him, expressing the meaning of commending good deeds. Dao Kai firmly refused. The emperor was angry and handed him over to the relevant departments for handling. The relevant departments pitied him for not being guilty and said, 』Elder, are you withered and sick?』 If he said he was sick, he could be exempted from punishment according to the law. Dao Kai said, 』I already know your kindness, but I dare not lie, I really have no illness.』 The official sighed. So he calmly accepted the punishment, put on prison clothes, and was exiled to Zizhou. Chanti Weizhao, a native of Jianzhou, surnamed Li. He was extraordinary and disgusted with vulgarity since he was a child. One day, he was learning, and when he learned 』nature is similar, habit is far away.』 He immediately said, 』Ordinary people and saints are originally one, and differences arise because of habits, I know it.』 So he shaved his head and became a monk, and received full ordination. The original teacher asked him to listen to the 』Awakening of Faith』, but Weizhao always went back to sleep, saying, 』Since it is called the Mahayana of Right Faith, how can it be understood by words.』 So he traveled around and visited famous teachers.
道楷。嘗夜坐閣道。時風雪震。薄聞警道者傳呼過之。隨有所得。辭去。楷嬰難照。自三吳。欲趨沂水。僕伕迷道。照舉杖擊之。忽大悟。嘆曰。是地非鰲山也耶。比至沂。楷望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕。湖上累年。智證成就。出領招提。歷遷名剎后入寂。茶毗得舍利。如珠琲。舌齒不壞○齊璉。潼川牟氏子。落髮受具。游成都。依講席居頃之。慨然太息曰。吾棄家為大事。茲紙上語爾。譬如畫日月。豈有光明耶。棄之南遊。歷參名宿。有自大陽來者。舉道楷示眾語。璉心悅服。遂往謁。初見恍如舊識。一日聞板聲。豁然大悟。趨告楷。楷印可之。楷嘗語人曰。璉首座。牛行虎視。機鋒橫出。異日弘吾道決矣。出世住崇寧。歷遷名剎。最後成都。大智住大隨。時其徒。有妄訴于州者。璉怡然就逮有司考竟其事將加捶楚。忽時天大晦冥。群烏飛噪集杖端。有自投于地者。州將駭異。璉遂得釋。紹興乙丑。書偈而寂。火浴得舍利百餘粒。皆具五色○太傅高世則。字仲貽。號無功。初參楷。求指心要。楷令去其所重。扣己而參。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵頭別有一簾明。
(戊子)文準師開法雲巖
文準。受心印回泐潭。大觀二年。云巖虛
【現代漢語翻譯】 現代漢語譯本 道楷禪師，曾經夜晚坐在閣道，當時風雪交加，隱約聽到巡夜的人呼喊經過。他隨之有所領悟，於是告辭離去。道楷禪師在三吳一帶遭遇困境，難以明照自性，想要前往沂水。他的僕人迷失了道路，道楷禪師舉起禪杖擊打他，僕人忽然大悟。感嘆道：『這裡難道不是鰲山嗎？』等到到達沂水，道楷禪師遠遠望見，高興地說：『紹隆我的宗門，必定是你們這些人了。』於是留下躬耕田地，在湖上住了多年，智慧證悟成就。後來出山主持招提寺，歷任多座名剎的住持，之後圓寂。荼毗（火化）后得到舍利，像珍珠一樣。舌頭和牙齒沒有損壞。 齊璉禪師，是潼川牟氏的兒子，剃度出家受具足戒后，遊歷成都，依附於講席居住了一段時間。他慨然嘆息道：『我拋棄家庭是爲了大事，如今只是紙上談兵罷了。譬如畫中的日月，哪裡會有光明呢？』於是放棄講席南遊，遍參名宿。有從大陽山來的人，舉出道楷禪師開示大眾的法語，齊璉禪師心悅誠服，於是前去拜謁。初次見面就好像舊相識一樣。一天，聽到打板的聲音，豁然大悟，跑去告訴道楷禪師。道楷禪師印可了他。道楷禪師曾經對人說：『齊璉首座，牛行虎視，機鋒敏捷，將來弘揚我的道法必定是他了。』後來出世住持崇寧寺，歷任多座名剎的住持，最後在成都大智寺住持大隨寺。當時他的徒弟中，有人胡亂向州官告狀，齊璉禪師安然被逮捕，有司審問追究事情的真相，將要施加杖刑。忽然當時天色昏暗，群鳥飛鳴聚集在杖端，有鳥自己投到地上。州官驚駭詫異，齊璉禪師於是得以釋放。紹興乙丑年（1145年），寫下偈頌后圓寂。火化后得到舍利一百多粒，都具有五種顏色。 太傅高世則，字仲貽，號無功，最初參問道楷禪師，請求指示心要。道楷禪師讓他去除所看重的東西，反過來叩問自己來參悟。一天，忽然領悟到精微奧妙之處，呈上偈頌說：『懸崖撒手任縱橫，大地虛空自坦平。照壑輝巖不借月，庵頭別有一簾明。』 （戊子年）文準禪師在云巖寺開法 文準禪師，接受心印后回到泐潭。大觀二年（1108年），云巖寺空缺。
【English Translation】 English version Chan Master Daokai once sat in the pavilion corridor at night. At that time, the wind and snow were heavy, and he faintly heard the watchmen calling as they passed by. He gained some insight from this and then took his leave. Daokai encountered difficulties in the Sanwu region, struggling to illuminate his own nature, and intended to go to Yishui. His servant lost his way, and Daokai struck him with his staff, causing the servant to suddenly awaken. He exclaimed, 'Is this not Mount Ao?' When they arrived at Yishui, Daokai saw them from afar and happily said, 'Those who will carry on my lineage must be among you.' He then stayed to till the fields, living by the lake for many years, achieving wisdom and realization. Later, he emerged to preside over Zhaoti Monastery, successively serving as abbot of many famous temples, and eventually passed away. After cremation, he obtained sarira (relics) like pearls. His tongue and teeth remained intact. Chan Master Qi Lian was the son of the Mou family of Tongchuan. After tonsure and receiving the full precepts, he traveled to Chengdu and resided near the lecture hall for some time. He sighed with emotion, 'I abandoned my family for a great cause, but now it is merely talk on paper. It is like painting the sun and moon; where is the light?' He then abandoned the lecture hall and traveled south, consulting with famous masters everywhere. Someone came from Mount Dayang and cited Chan Master Daokai's Dharma talk to the assembly. Qi Lian was sincerely convinced and went to pay his respects. Their first meeting felt like a reunion of old acquaintances. One day, upon hearing the sound of the board, he suddenly awakened and ran to tell Chan Master Daokai. Chan Master Daokai affirmed him. Chan Master Daokai once said to others, 'Chief Seat Qi Lian, with the gait of an ox and the gaze of a tiger, his sharp wit is extraordinary. He will surely propagate my Dharma in the future.' Later, he emerged to preside over Chongning Temple, successively serving as abbot of many famous temples, and finally resided at Dasui Temple in Chengdu Dazhi Temple. At that time, some of his disciples falsely accused him to the state official. Qi Lian was arrested peacefully, and the authorities investigated the truth of the matter, intending to inflict punishment with a staff. Suddenly, the sky turned dark, and flocks of birds flew and gathered at the end of the staff, with some birds throwing themselves to the ground. The state official was shocked and astonished, and Qi Lian was released. In the year Yichou of the Shaoxing era (1145), he wrote a verse and passed away. After cremation, he obtained more than a hundred sarira, all with five colors. Grand Tutor Gao Shize, styled Zhongyi, named Wugong, initially consulted Chan Master Daokai, seeking guidance on the essentials of the mind. Chan Master Daokai instructed him to let go of what he valued and to turn inward to question himself for enlightenment. One day, he suddenly realized the subtle and profound, presenting a verse saying, 'Releasing the hand on the cliff, let it go freely; the vast earth and empty space are naturally flat and peaceful. Illuminating the ravine and shining on the rocks, not borrowing the moon; there is another curtain of light at the hermitage head.' (Year Wuzi) Chan Master Wenzhun opened the Dharma at Yunyan Temple. Chan Master Wenzhun, after receiving the mind seal, returned to Letan. In the second year of Daguan (1108), Yunyan Temple was vacant.
席。郡牧囑悟新。舉所知。新曰。準山主住得。新未嘗識渠。見有洗缽頌甚好。曰之乎者也。衲僧鼻孔。大頭向下。若也不會。問取東村王大姐。郡牧奇之。因請主云巖○葛繁。澄江人。少登科第。凡公署私居。必營凈室。設佛像。所行善事。俱迴向西方。嘗入室禮誦。舍利從空而下。平時以凈業。普勸道俗。多服其化。有僧定中。神遊凈土。見繁在焉。后無疾。面西端坐。而化。
(己丑)宗杲參文準禪師
宗杲。至寶峰。侍文準。準曰。我這裡禪。你一時理會。得教你說也。說得教你。做拈古頌。古小參。普說你也。做得。只有一件不是。你還知么。曰不知。曰㘞只欠這一解在不得。這一解在方丈。與你說時便有禪。才出方丈。便無了。惺惺思量。時便有禪。才睡著。便無了。若如此。如何敵得生死。杲曰。正是某甲疑處○法忠。自受佛眼心印。尋辭。渡九江。露眠草宿。蛇虎為鄰。于山舒水緩處。會意則居。海昏道傍。有枯樹。內空且潔。忠兀坐其中。逾旬遠近傳。觀者甚眾。因留偈而去。悟新。住黃龍。學者奔湊。至無所容。因於季春。預結夏。以限來者。忠直前抗論。投偈曰。莫怪狂僧罵死心。死心結夏破叢林。叢林明眼如相委。此話須教播古今。又嘗迫暮。持白木劍。造室問曰。聞老和尚。
【現代漢語翻譯】 現代漢語譯本： 席間，郡守詢問葛悟新，讓他推薦賢才。葛悟新說：『文準禪師可以勝任云巖寺住持。』葛悟新從未見過文準禪師，只是見過他寫的洗缽頌，寫得非常好，其中有『之乎者也，衲僧鼻孔，大頭向下，若也不會，問取東村王大姐』這樣的句子。郡守覺得很驚奇，於是請葛繁（云巖寺住持）主持云巖寺。葛繁是澄江人，年輕時就考中了進士。無論在官府還是私宅，他都一定會安排一間乾淨的房間，供奉佛像。他所做的一切善事，都回向西方極樂世界。他曾經在房間里禮拜誦經時，舍利從空中降落。他平時用凈土法門，普遍勸導僧人和俗人，很多人都受到他的感化。有僧人在禪定中，神遊凈土，看見葛繁也在那裡。後來他沒有生病，面向西方端坐而逝。
（己丑年（1169））宗杲禪師參拜文準禪師
宗杲禪師來到寶峰寺，侍奉文準禪師。文準禪師說：『我這裡的禪，你如果一時能夠理解，我就教你說話，說得好，我就教你做拈古頌、小參、普說。』做得好，只有一件事不行，你知道嗎？宗杲禪師說：『不知道。』文準禪師說：『就是欠缺這一解。這一解在方丈里，和你說的時候就有禪，才出方丈，就沒有了。清醒思考的時候就有禪，才睡著，就沒有了。如果這樣，怎麼能抵擋生死呢？』宗杲禪師說：『這正是我疑惑的地方。』法忠禪師自從得到佛眼禪師的心印后，就告辭離開。他渡過九江，露宿草地，與蛇虎為鄰。在山勢舒緩、水流平緩的地方，領會到禪意就居住下來。在海昏的道路旁邊，有一棵枯樹，裡面空空蕩蕩而且很乾凈，法忠禪師就在裡面兀自端坐。過了十多天，遠近的人都來觀看，人非常多。於是他留下偈語離開了。悟新禪師住在黃龍寺，學禪的人蜂擁而至，多到容納不下。於是在季春時節，預先結夏安居，以此來限制來者。法忠禪師直接上前抗議，投了一首偈語說：『不要怪狂僧我罵死心禪師，死心禪師結夏安居破壞了叢林。叢林里有明眼的人如果認可我的話，這件事一定要傳遍古今。』他又曾經在傍晚時分，拿著白木劍，來到方丈室問：『聽說老和尚您……』 English version: During the gathering, the prefect asked Ge Wuxin to recommend talented individuals. Ge Wuxin said, 'Zen Master Wenzhun is capable of being the abbot of Yunyan Temple.' Ge Wuxin had never met Zen Master Wenzhun, but he had seen his 'Washing Bowl Ode,' which was very well written, containing lines such as 'Zhi, hu, zhe, ye, a monk's nostrils, head pointing downwards, if you don't understand, ask Wang the elder sister from the east village.' The prefect was surprised and invited Ge Fan (abbot of Yunyan Temple) to preside over Yunyan Temple. Ge Fan was from Chengjiang, and he passed the imperial examination at a young age. Whether in government offices or private residences, he would always arrange a clean room to enshrine Buddha statues. All the good deeds he did were dedicated to the Western Pure Land (Sukhavati). He once experienced relics descending from the sky while reciting scriptures in his room. He usually used the Pure Land Dharma to universally encourage monks and laypeople, and many were influenced by him. A monk, in meditation, spiritually traveled to the Pure Land and saw Ge Fan there. Later, he passed away without illness, sitting upright facing west.
(Year Ji Chou (1169)) Zen Master Zonggao visits Zen Master Wenzhun
Zen Master Zonggao arrived at Baofeng Temple to serve Zen Master Wenzhun. Zen Master Wenzhun said, 'The Zen here, if you can understand it for a moment, I will teach you to speak. If you speak well, I will teach you to compose 'Nian Gu Song' (commentaries on ancient cases), 'Small Assembly Talks,' and 'Public Discourses'.' If you do well, there is only one thing that is not allowed, do you know? Zen Master Zonggao said, 'I don't know.' Zen Master Wenzhun said, 'It is lacking this understanding. This understanding is in the abbot's room, and when I talk to you, there is Zen, but as soon as you leave the abbot's room, it is gone. When you are awake and thinking, there is Zen, but as soon as you fall asleep, it is gone. If this is the case, how can you resist birth and death?' Zen Master Zonggao said, 'This is exactly where I am in doubt.' Zen Master Fachong, after receiving the mind seal from Zen Master Foyan, bid farewell and left. He crossed the Jiujiang River, slept in the grass, and lived among snakes and tigers. In places where the mountains were gentle and the water flowed smoothly, he would reside where he understood the Zen meaning. Beside the road in Haihun, there was a withered tree, empty and clean inside, and Zen Master Fachong sat upright in it. After more than ten days, people from far and near came to watch, and there were many people. So he left a verse and departed. Zen Master Wuxin lived in Huanglong Temple, and those who came to study Zen flocked to him, so many that there was no room to accommodate them. So in the late spring, he pre-arranged the summer retreat (varsa), in order to limit those who came. Zen Master Fachong directly protested, throwing a verse saying, 'Don't blame the mad monk for scolding Zen Master Sixin, Zen Master Sixin's summer retreat has destroyed the Sangharama (monastery). If those with clear eyes in the Sangharama agree with me, this matter must be spread throughout ancient and modern times.' He also once, at dusk, holding a white wooden sword, came to the abbot's room and asked, 'I heard that the old abbot you...'
【English Translation】 English version:During the gathering, the prefect asked Ge Wuxin to recommend talented individuals. Ge Wuxin said, 'Zen Master Wenzhun is capable of being the abbot of Yunyan Temple.' Ge Wuxin had never met Zen Master Wenzhun, but he had seen his 'Washing Bowl Ode,' which was very well written, containing lines such as 'Zhi, hu, zhe, ye, a monk's nostrils, head pointing downwards, if you don't understand, ask Wang the elder sister from the east village.' The prefect was surprised and invited Ge Fan (abbot of Yunyan Temple) to preside over Yunyan Temple. Ge Fan was from Chengjiang, and he passed the imperial examination at a young age. Whether in government offices or private residences, he would always arrange a clean room to enshrine Buddha statues. All the good deeds he did were dedicated to the Western Pure Land (Sukhavati). He once experienced relics descending from the sky while reciting scriptures in his room. He usually used the Pure Land Dharma to universally encourage monks and laypeople, and many were influenced by him. A monk, in meditation, spiritually traveled to the Pure Land and saw Ge Fan there. Later, he passed away without illness, sitting upright facing west. English version:(Year Ji Chou (1169)) Zen Master Zonggao visits Zen Master Wenzhun English version:Zen Master Zonggao arrived at Baofeng Temple to serve Zen Master Wenzhun. Zen Master Wenzhun said, 'The Zen here, if you can understand it for a moment, I will teach you to speak. If you speak well, I will teach you to compose 'Nian Gu Song' (commentaries on ancient cases), 'Small Assembly Talks,' and 'Public Discourses'.' If you do well, there is only one thing that is not allowed, do you know? Zen Master Zonggao said, 'I don't know.' Zen Master Wenzhun said, 'It is lacking this understanding. This understanding is in the abbot's room, and when I talk to you, there is Zen, but as soon as you leave the abbot's room, it is gone. When you are awake and thinking, there is Zen, but as soon as you fall asleep, it is gone. If this is the case, how can you resist birth and death?' Zen Master Zonggao said, 'This is exactly where I am in doubt.' Zen Master Fachong, after receiving the mind seal from Zen Master Foyan, bid farewell and left. He crossed the Jiujiang River, slept in the grass, and lived among snakes and tigers. In places where the mountains were gentle and the water flowed smoothly, he would reside where he understood the Zen meaning. Beside the road in Haihun, there was a withered tree, empty and clean inside, and Zen Master Fachong sat upright in it. After more than ten days, people from far and near came to watch, and there were many people. So he left a verse and departed. Zen Master Wuxin lived in Huanglong Temple, and those who came to study Zen flocked to him, so many that there was no room to accommodate them. So in the late spring, he pre-arranged the summer retreat (varsa), in order to limit those who came. Zen Master Fachong directly protested, throwing a verse saying, 'Don't blame the mad monk for scolding Zen Master Sixin, Zen Master Sixin's summer retreat has destroyed the Sangharama (monastery). If those with clear eyes in the Sangharama agree with me, this matter must be spread throughout ancient and modern times.' He also once, at dusk, holding a white wooden sword, came to the abbot's room and asked, 'I heard that the old abbot you...'
不懼生死。是否。新擬對。忠即揮劍。新引頸而笑。忠擲劍于地。作舞而出○天游。依文準于泐潭。一日準。普說曰。諸人苦苦。就準上座覓佛法。遂拊膝曰。會么。雪上加霜。又拊膝曰。若也不會。豈不見乾峰。示眾曰。舉一不得舉二。放過一著。落在第二。游聞脫然契悟○善本。臨眾三十年。未嘗笑。及閑居。抵掌笑語。問其故。曰不莊敬。何以率眾。昔為叢林。故強行之。非性寔然也。所至見佛菩薩行立之像。不敢坐伊蒲塞。饌以魚胾。名者不食。大觀三年十二月。屈三指。謂左右曰。止有三日屆期。趺坐西向。唸佛而化。有異禽。鳴于庭○道楷責。緇州。己丑冬。放令自便庵。于芙蓉湖中。數百人環繞坐臥。楷慮禍。乃日各食粥一㮎。不堪者。稍稍去。留者猶百人。
(庚寅)佛心才參惟清禪師
佛心才。初依海印隆見老宿看經。至一毛頭師子百億毛頭一時現。才指問曰。不毛頭師子作么生。得百億毛頭一時現。宿曰。汝乍入叢林。豈可便理會許事。才疑之。遂發心。頷凈頭職。一夕汛掃次。隆適夜參至。則遇結座。擲拄杖曰。了即毛端吞巨海。始知大地一微塵。才豁然有省。及出閩。參惟清。凡入室出必揮淚。自訟曰。此事我見。得甚分明。祇是臨機。吐不出。若為柰何。清知其誠。篤告以須
【現代漢語翻譯】 現代漢語譯本： 不畏懼生死。是這樣嗎？（有人）新近打算應對（生死）。忠（義之士）隨即揮劍，又伸長脖子笑著。忠（義之士）將劍擲于地上，跳舞著離開。天游禪師，依據文字（修行），以泐潭禪師為準則。一天，泐潭禪師向大眾開示說：『你們這些人苦苦地，在上座我這裡尋求佛法。』於是拍著膝蓋說：『明白了嗎？雪上加霜啊！』又拍著膝蓋說：『如果還不明白，難道沒見過乾峰禪師嗎？』乾峰禪師向大眾開示說：『舉一不能舉二，放過一著，就落在了第二著。』天游禪師聽了，頓時豁然開悟。善本禪師，主持禪林三十年，從未笑過。等到閑居時，卻常常拍手大笑。有人問他原因，他說：『不莊重恭敬，怎麼能帶領大眾？以前爲了管理叢林，所以勉強自己這樣做，並非我的本性如此。』他所到的地方，見到佛菩薩站立的畫像，不敢坐在伊蒲塞（一種坐具）上。供奉的食物中有魚肉，他都不吃。大觀三年（1109年）十二月，他屈起三個手指，對身邊的人說：『只有三天就到期了。』然後跏趺而坐，面向西方，唸佛而逝。有奇異的鳥，在庭院中鳴叫。 道楷禪師責罰僧人。己丑年（具體年份需要查表），冬天，放任他們各自在芙蓉湖中的庵里隨意活動，數百人環繞著坐臥。道楷禪師擔心出事，於是每天只給他們每人一碗粥吃。受不了的，漸漸離去，留下的還有一百多人。 （庚寅年）佛心才禪師參拜惟清禪師 佛心才禪師，最初跟隨海印隆見老宿看經。看到『一毛頭師子百億毛頭一時現』（出自《華嚴經》），佛心才禪師指著經文問道：『不毛頭師子，怎麼能百億毛頭一時現？』隆見老宿說：『你剛入叢林，怎麼能一下子就理解這麼深奧的事情？』佛心才禪師對此感到疑惑。於是發心，擔任凈頭（負責清潔）的職務。一天晚上，他正在打掃，隆見老宿正好夜參來到，看到他結跏趺坐，便扔下拄杖說：『了即毛端吞巨海，始知大地一微塵。』佛心才禪師豁然開悟。等到離開閩地，參拜惟清禪師，每次入室請教，出來必定揮淚，自責說：『這件事我見得十分明白，只是臨機應變時，說不出來，該怎麼辦呢？』惟清禪師知道他的誠心，懇切地告訴他必須……
【English Translation】 English version: Unafraid of life and death. Is that so? (Someone) newly intends to face (life and death). Zhong (a loyal person) immediately brandishes his sword, then stretches his neck and laughs. Zhong (a loyal person) throws the sword on the ground and dances away. Chan Master Tianyou, based on the scriptures (practice), takes Chan Master Letan as the standard. One day, Chan Master Letan gave a public talk, saying: 'You people are bitterly, seeking the Buddha-dharma from me, the abbot.' Then he patted his knee and said: 'Do you understand? It's like adding frost to snow!' Then he patted his knee again and said: 'If you still don't understand, haven't you seen Chan Master Qianfeng?' Chan Master Qianfeng gave a public talk, saying: 'To raise one is not to raise two; to let go of one move is to fall into the second move.' Chan Master Tianyou heard this and suddenly had a thorough awakening. Chan Master Shanben, presided over the Zen forest for thirty years, never laughed. When he lived in seclusion, he often clapped his hands and laughed. Someone asked him the reason, and he said: 'Without solemnity and respect, how can I lead the masses? In the past, in order to manage the monastery, I forced myself to do so, but it was not my true nature.' Wherever he went, when he saw standing images of Buddhas and Bodhisattvas, he dared not sit on the ipusai (a kind of seat). He did not eat the fish and meat offered as food. In December of the third year of Daguan (1109), he bent three fingers and said to those around him: 'There are only three days left until the deadline.' Then he sat in the lotus position, facing west, and passed away while reciting the Buddha's name. A strange bird chirped in the courtyard. Chan Master Daokai punished the monks. In the winter of the year Jichou (specific year needs to be checked), he allowed them to move freely in the nunneries in Furong Lake, with hundreds of people sitting and lying around. Chan Master Daokai was worried about accidents, so he only gave each of them a bowl of porridge to eat each day. Those who couldn't bear it gradually left, and there were still more than a hundred people left. (Year Gengyin) Chan Master Foxincai visited Chan Master Weiqing Chan Master Foxincai initially followed Elder Longjian of Haiyin to read the scriptures. Seeing 'One hair-tip lion manifests a hundred billion hair-tips at once' (from the Avatamsaka Sutra), Chan Master Foxincai pointed to the scripture and asked: 'How can a non-hair-tip lion manifest a hundred billion hair-tips at once?' Elder Longjian said: 'You have just entered the monastery, how can you understand such profound things all at once?' Chan Master Foxincai was puzzled by this. So he made a vow to take on the position of jingtou (responsible for cleaning). One night, while he was cleaning, Elder Longjian happened to come to the night meditation, saw him sitting in the lotus position, and threw down his staff, saying: 'To understand is to swallow the vast ocean at the tip of a hair, and then realize that the earth is just a speck of dust.' Chan Master Foxincai suddenly had a thorough awakening. When he left Min and visited Chan Master Weiqing, every time he entered the room to ask for instruction, he would definitely shed tears when he came out, blaming himself: 'I see this matter very clearly, but when it comes to responding to the situation, I can't say it, what should I do?' Chan Master Weiqing knew his sincerity and earnestly told him that he must...
是大徹。方得自在也。未幾因觀鄰案。僧讀曹洞廣錄。至藥山採薪歸。有僧問。甚處來。山曰。討柴來。僧指腰下刀曰。鳴剝剝。是個甚麼。山拔刀。作斫勢。才忽欣然。摑鄰案僧一掌。揭簾趨出。衝口說偈曰。徹徹大海乾。枯虛空迸裂。四方八面絕遮攔。萬象森羅齊漏泄。后住潭州。上封○法輪應端。亦清嗣。端以妙入諸經自負。清嘗痛劄之。端乃援馬祖百丈機語。及華嚴宗旨為表。清笑曰。馬祖百丈。固錯矣。而華嚴宗旨。與個事喜沒交涉。端憤然。欲他往。因請辭。及揭簾。忽大悟。汗流浹背。清見曰。是子識好惡矣。馬祖百丈。文殊普賢。幾被汝帶累○明辯安。吉州俞氏子。遊方。至西京少林。聞僧舉清遠以古詩發明罽賓王斬師子尊者話。曰楊子江頭楊柳春。楊花愁殺渡江人。一聲殘笛離亭晚。君向瀟湘我向秦。默有所契。即趨龍門。坐夏居無何。遠舉前話問之。辯擬對遠。以手托開。辯趨出。豁然大徹。復回吐露。遠拽杖逐之。一日遠問。從上祖師方冊因緣。許你會得。忽舉拳。曰這個因何喚作拳。辯擬對。遠筑其口曰。不得作道理。於是頓去知見。遂還苕溪○慧洪。作觀音大士畫像贊並序曰。大觀四年春二月戊子之夕。病比丘慧洪。累然臥縲紲之中。夢至一處庭宇闃。然有僧匯入密室。舉燭照壁間。有鐘
【現代漢語翻譯】 現代漢語譯本： 這是大徹大悟。才能得到自在。不久，因為看到鄰座的僧人讀《曹洞廣錄》，讀到藥山採柴回來，有僧人問：『從哪裡來？』藥山說：『砍柴來。』僧人指著腰下的刀說：『鳴剝剝，這是什麼？』藥山拔刀，作出砍的姿勢。他才忽然欣然，打了鄰座僧人一掌，掀開簾子走出去，脫口說出偈語：『徹徹大海乾，枯虛空迸裂，四方八面絕遮攔，萬象森羅齊漏泄。』後來住在潭州，上封法輪應端（人名），也是清（人名）的嗣法弟子。應端自負精通各部經典，清曾經嚴厲地斥責他。應端於是引用馬祖（人名）百丈（人名）的機鋒語句，以及華嚴宗（佛教宗派名）的宗旨作為辯解。清笑著說：『馬祖百丈，固然錯了，而華嚴宗旨，與這件事毫不相干。』應端憤然，想要離開，於是請求告辭。等到他掀開簾子，忽然大悟，汗流浹背。清看到后說：『這人知道好壞了。馬祖百丈，文殊（菩薩名）普賢（菩薩名），幾乎被你連累。』明辯安（人名），吉州俞氏之子，遊歷四方，到達西京少林寺，聽到僧人舉清遠（人名）用古詩闡發罽賓王（人名）斬師子尊者（人名）的故事，說：『楊子江頭楊柳春，楊花愁殺渡江人，一聲殘笛離亭晚，君向瀟湘我向秦。』心中有所契合。隨即前往龍門，坐禪過夏。不久，清遠舉起之前的話問他，辯安想要回答，清遠用手推開他。辯安走出去，豁然大徹大悟，又回來吐露自己的見解。清遠拽起禪杖追趕他。一天，清遠問：『從上代祖師的方冊因緣，允許你領會。』忽然舉起拳頭，說：『這個因何叫做拳頭？』辯安想要回答，清遠打他的嘴巴說：『不得作道理。』於是頓然去除知見，於是返回苕溪。慧洪（人名），作觀音大士畫像贊並序說：大觀四年（1110年）春二月戊子之夜，病比丘慧洪，疲憊地躺在牢獄之中，夢見來到一處庭院，寂靜無人，有僧人匯入密室，舉起蠟燭照亮墻壁，墻壁上有一口鐘
【English Translation】 English version: This is complete enlightenment. Only then can one attain freedom. Not long after, he saw a monk next to him reading the Caodong Guanglu. When he read about Yaoshan returning from gathering firewood, a monk asked, 'Where did you come from?' Yaoshan said, 'Gathering firewood.' The monk pointed to the knife at his waist and said, 'What is this that goes ming bo bo?' Yaoshan drew his knife and made a chopping gesture. Only then did he suddenly rejoice, slap the monk next to him, lift the curtain and walk out, and blurt out a verse: 'Thoroughly, thoroughly the great sea dries up, withered, the void bursts apart, in all directions there is no obstruction, all phenomena leak out together.' Later, he lived in Tanzhou, Shangfeng Fayan Yingduan (person's name), who was also a Dharma heir of Qing (person's name). Yingduan prided himself on being proficient in all the scriptures, and Qing once severely rebuked him. Yingduan then cited the jifeng sayings of Mazu (person's name) and Baizhang (person's name), as well as the tenets of the Huayan School (a Buddhist school), as an explanation. Qing smiled and said, 'Mazu and Baizhang are certainly wrong, and the tenets of the Huayan School have nothing to do with this matter.' Yingduan was indignant and wanted to leave, so he asked to take his leave. When he lifted the curtain, he suddenly had a great enlightenment, and sweat poured down his back. Qing saw this and said, 'This person knows good and bad. Mazu, Baizhang, Manjusri (Bodhisattva's name), and Samantabhadra (Bodhisattva's name) were almost implicated by you.' Mingbian An (person's name), the son of the Yu family of Jizhou, traveled around and arrived at the Shaolin Temple in Xijing. He heard a monk cite Qingyuan's (person's name) explanation of the story of King Kipin (person's name) beheading the Venerable Lion (person's name) with an ancient poem, saying: 'Willows in spring by the Yangtze River, willow catkins sadden those crossing the river, the sound of a broken flute at the pavilion in the evening, you go to the Xiangshui River, I go to Qin.' He felt a sense of agreement in his heart. He immediately went to Longmen and sat in meditation for the summer. Soon, Qingyuan raised the previous words and asked him. Bian An tried to answer, but Qingyuan pushed him away with his hand. Bian An walked out and suddenly had a great enlightenment, and then returned to express his views. Qingyuan grabbed his staff and chased him away. One day, Qingyuan asked, 'The fangce cause and condition of the ancestral teachers from above, you are allowed to understand.' Suddenly he raised his fist and said, 'Why is this called a fist?' Bian An tried to answer, but Qingyuan slapped him in the mouth and said, 'Do not make explanations.' Then he suddenly removed his knowledge and views, and then returned to Tiaoxi. Huihong (person's name) wrote a eulogy and preface to the image of the Great Compassionate Guanyin, saying: On the night of the wuzi day of the second month of spring in the fourth year of Daguan (1110 AD), the sick bhikkhu Huihong lay wearily in prison, dreaming of arriving at a courtyard, quiet and deserted, where a monk led him into a secret room and lit a candle to illuminate the wall, on which there was a bell.
山寶公菩薩像。意欣然。欲得之。而像輒自墮其手。復展視之。則化而為十二面觀音慈嚴之像。心大驚異。遂覺。三月甲辰。南州德逢上人。以書來訊。且曰。吾以衣缽。遣僧詣連水。畫觀世音像。至其莊嚴。妙天下之手。慧洪追憶前事。問其遣像之日。乃其得夢之夕。因自感嘆。菩薩以大悲。等慈哀憐。照臨如是。昭著其何恩何德。能報之也。惟以筆舌言詞。喻海之深。夸日之明耳。謹稽首。為之贊曰。稽首凈聖甘露門。無量聖身遍沙界。應諸眾生心所求。譬如春色花萬卉。西方肅殺憂愁地。故住寶陀洛伽山。此方教體在音聞。故稱名者得解脫。一切眾生殺心盛。癡暗不見不發心。故現鷹巢蚌蛤中。亦作畫師畫其像。菩薩豈有種種心。皆其悲願力如是。何人毫端寄逸想。幻出百福莊嚴身。屹然欲動千光集。譬如將回紫金山。湛然欲瞬眾好生。譬如欲折青蓮華。蠻奴水王來獻誠。想見細雨天花落。眾生五濁熱惱中。色慾愛見所燻煮。忽然睹此寶月相。一切毛孔皆清涼。成此不思議功德。皆因上人心所獻。愿我蚤熏知見香。愿我恒被慈忍服。愿魔障山速崩裂。愿大智慧常現前。心精遺聞證圓通。自然凈極光通達。我當定如觀世音。一切眾生愿如我。
(辛卯)悟新禪師謁守智
悟新。謝事黃龍。謁云蓋守智
【現代漢語翻譯】 現代漢語譯本： 山寶公菩薩像，我心中欣喜，想要得到它，但那佛像卻總是從我手中滑落。再次展開觀看，它卻變化成了十二面觀音慈祥莊嚴的形象，我心中大為驚異，於是醒了過來。三月甲辰日，南州德逢上人寄來書信問候，並且說：『我已將衣缽，派遣僧人前往連水，繪製觀世音像，務必達到天下最精妙的技藝。』慧洪追憶起之前的事情，詢問他派遣僧人送佛像的日期，正是我做夢的那個晚上。因此我深感嘆息，菩薩以大慈悲心，平等慈愛憐憫，如此照臨，如此昭著，我有什麼恩德可以報答呢？唯有以筆舌言詞，比喻大海的深邃，誇耀太陽的光明罷了。謹此稽首，為之讚頌：稽首于清凈聖潔的甘露之門，無量聖身遍佈沙界。應和一切眾生心中所求，譬如春色使萬卉開放。西方肅殺乃憂愁之地，所以（觀音菩薩）居住在寶陀洛伽山（Mount Potalaka）。此方世界的教化在於音聲聞法，所以稱念名號者就能得到解脫。一切眾生殺心熾盛，愚癡昏暗不見光明不發菩提心，所以（觀音菩薩）顯現在鷹巢蚌蛤之中，也化作畫師繪製佛像。菩薩哪裡有什麼種種分別心，這都是他的悲願之力如此。何人能在毫端寄託超逸的想像，幻化出百福莊嚴之身。高聳屹立，彷彿要動起來，千道光芒聚集，譬如將要回歸的紫金山。澄澈明凈，彷彿要眨眼，美好之相頓生，譬如將要折取的青蓮花。蠻人奴隸、水族之王前來獻上誠意，想像中細雨紛紛，天花飄落。眾生處於五濁（五種污濁：劫濁、見濁、煩惱濁、眾生濁、命濁）熱惱之中，被愛慾邪見所薰染煮熬。忽然見到這寶月般的慈悲之相，一切毛孔都感到清涼。成就這不可思議的功德，都是因為上人的心意所獻。愿我早日薰染知見之香，愿我恒常披覆慈悲忍辱之衣。愿魔障之山迅速崩裂，愿大智慧常常顯現在眼前。心精遺聞，證得圓滿通達，自然清凈到極點，光明通照一切。我應當像觀世音菩薩一樣，一切眾生都愿像我一樣。
（宋理宗紹定二年(1229)）悟新禪師拜見守智禪師
悟新禪師，辭別黃龍山，拜見云蓋守智禪師。
【English Translation】 English version: A statue of Bodhisattva Shanbao Gong. I was delighted and wanted to obtain it, but the statue kept falling from my hand. When I unfolded it again to look at it, it transformed into the compassionate and dignified image of the Twelve-Faced Avalokiteśvara (Guanyin, the Bodhisattva of Compassion). I was greatly astonished and then woke up. On the Jia Chen day of the third month, the Venerable Defeng of Nanzhou sent a letter to inquire, saying, 'I have sent a monk with my robe and bowl to Lian Shui to paint an image of Avalokiteśvara, striving for the most exquisite skill in the world.' Huizhong recalled the previous event and asked about the date when he sent the image, which was the very night of my dream. Therefore, I deeply sighed, 'The Bodhisattva, with great compassion, equally loves and pities, illuminating and manifesting in this way. What merit or virtue do I have to repay this kindness? I can only use words to describe the depth of the sea and praise the brightness of the sun.' I respectfully bow and offer this praise: I bow to the pure and holy gate of nectar, the immeasurable holy body pervades the realms of sand. Responding to the desires of all sentient beings, like the spring colors that make all plants bloom. The desolate and sorrowful land of the West, therefore (Avalokiteśvara) dwells on Mount Potalaka (Mount Potalaka). The teaching of this world lies in hearing the sound, so those who call upon the name attain liberation. All sentient beings have strong killing intent, foolish and ignorant, not seeing the light and not developing Bodhicitta (the mind of enlightenment), so (Avalokiteśvara) appears in the nests of eagles and shells of clams, and also transforms into a painter to paint the image. How could the Bodhisattva have various kinds of minds? All of this is due to the power of his compassionate vows. Who can entrust unrestrained thoughts to the tip of a brush, transforming a body adorned with hundreds of blessings. Towering and upright, as if about to move, thousands of lights gather, like the Purple-Gold Mountain about to return. Clear and serene, as if about to blink, beautiful appearances arise, like a blue lotus flower about to be plucked. Barbarian slaves and water kings come to offer sincerity, imagining fine rain and heavenly flowers falling. Sentient beings are in the midst of the five turbidities (five defilements: of the age, of views, of passions, of beings, and of life), tormented by heat and vexation, scorched and boiled by love and wrong views. Suddenly seeing this precious moon-like compassionate appearance, all pores feel cool. Accomplishing this inconceivable merit, all because of the Venerable's heart offering. May I be perfumed early with the fragrance of knowledge and insight, may I always be clothed in the garment of compassion and forbearance. May the mountain of demonic obstacles quickly collapse, may great wisdom always appear before me. The essence of the mind forgets hearing, attaining perfect understanding, naturally pure to the extreme, light pervading all. I shall be like Avalokiteśvara, may all sentient beings be like me.'
（Shaoding 2nd year of Emperor Lizong of Song Dynasty(1229)）Chan Master Wuxin Visited Shouzhu
Chan Master Wuxin, having resigned from Huanglong Mountain, visited Yungai Shouzhu.
。時日已夕。侍僧通謁。智曳履且行。且語曰。將燭來看其面目。何似生而能致名喧宇宙。新亦絕叫。把近前來。我要照是真師。叔是假師。叔智即當胸。毆一拳。新曰。卻是真個。遂作禮。賓主相得歡甚○空室道人智通。居金陵。嘗設浴保寧。揭榜于門曰。一物也無洗。個甚麼。纖塵若有起。自何來道。取一句子玄。乃可大家。入浴古靈。只解揩背。開士何曾明心欲證。離垢地時須是。通身汗出。盡道水能洗垢焉。知水亦是塵。直饒水垢頓除。到此亦須洗卻。通后為尼。名惟久。掛錫姑蘇西竺。書偈。趺坐而化。
(壬辰)慧洪禪師閱偈有省
慧洪。謫海外。壬辰三月。館于瓊州開元寺。海上無經籍。壁間有毗舍浮佛偈曰。假借四大。以為身心。本無生因。境有前境。若無心。亦無罪福。如幻起亦滅。洪因日夕研味。頓入無生○克勤。出峽南遊。時張商英。罷相寓荊南。以道學自居。少見推許。勤艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。事理全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極。則終是無風匝匝之波。英不覺促榻。勤遂問曰。到此與祖師西來意。為同爲別。曰同。曰且得沒交涉。英有慍色。勤曰。不見雲門道
【現代漢語翻譯】 現代漢語譯本： 這時天色已晚，侍者前來通報。智禪師穿著鞋子準備行走，邊走邊說：『拿蠟燭來讓我看看他的面目，憑什麼剛出生就能名揚天下？』新禪師也大聲叫喊，拿著蠟燭靠近前來，說：『我要照的是真師，叔是假師。』叔智禪師立刻朝他胸口打了一拳。新禪師說：『這才是真的。』於是行禮，賓主之間相處得非常愉快。 空室道人智通，住在金陵（今南京）。曾經在保寧寺設定浴池，在門上貼出告示說：『一物也沒有，洗什麼？纖塵如果生起，從哪裡來？』道出其中一句玄機，才可以大家一起進入浴池。古靈禪師只懂得擦背，開士（指修行者）何曾明白心性想要證悟？離開垢地的時候必須全身汗出。大家都說水能洗去污垢，哪裡知道水也是塵埃。即使水垢完全去除，到了這個地步也必須洗掉。 智通後來成為尼姑，法名惟久，在姑蘇（今蘇州）西竺庵掛單。寫下偈語，然後盤腿坐化。
（壬辰年（1172年））慧洪禪師閱讀偈語後有所領悟
慧洪禪師被貶謫到海外。壬辰年（1172年）三月，住在瓊州（今海南）開元寺。海上沒有經書，墻壁上有毗舍浮佛（過去七佛之一）的偈語說：『假借四大（地、水、火、風），作為身心。本來沒有生起的原因，境界有前境。如果沒有心，也就沒有罪福。如幻象生起也如幻象般滅去。』慧洪禪師因此日夜研讀，頓悟無生。 克勤禪師出峽後向南遊歷。當時張商英（北宋大臣），被罷免宰相后住在荊南（今湖北江陵一帶），以精通道學自居，很少推許別人。克勤禪師停船拜訪他，深入地談論《華嚴經》的旨要，說：『《華嚴經》所展現的現量境界，事理完全真實，最初沒有虛假之法。所以即一而萬，瞭解萬即為一，一又是一，萬又是萬，浩瀚無邊無法窮盡。心、佛、眾生，三者沒有差別，舒捲自在，沒有阻礙圓融無礙。』這雖然是極高的境界，但終究是無風時水面上的層層波浪。張商英不知不覺地靠近坐席。克勤禪師於是問道：『到了這種境界，與祖師西來意（禪宗的根本宗旨）是相同還是不同？』張商英說：『相同。』克勤禪師說：『且得沒交涉（意思是：差遠了）。』張商英面露慍色。克勤禪師說：『沒見到雲門禪師說……』
【English Translation】 English version: As evening approached, an attendant announced himself. Chan Master Zhi, already shod, prepared to depart, remarking, 'Bring a candle so I may see his face. How is it that he has achieved such renown throughout the universe at such a young age?' Chan Master Xin also exclaimed loudly, bringing the candle closer, saying, 'I want to see if this is a true master, or if Uncle is a false one.' Chan Master Shu Zhi immediately struck him in the chest with a fist. Chan Master Xin said, 'Indeed, this is genuine.' He then paid his respects, and the host and guest were delighted with each other. Daoist Zhitong of the Empty Room, residing in Jinling (present-day Nanjing), once established a bathhouse at Baoning Temple, posting a notice at the door that read: 'There is nothing to wash; what is there to cleanse? If a speck of dust arises, from whence does it come?' To utter a phrase revealing this mystery is to enter the bathhouse together. Ancient Master Ling only knew how to scrub backs; how could a Bodhisattva ever understand the mind and seek enlightenment? When leaving the defiled ground, one must be covered in sweat. Everyone says that water can wash away impurities, but little do they know that water is also dust. Even if water stains are completely removed, one must still wash them away upon reaching this point.' Zhitong later became a nun, taking the name Weijiu, and stayed at the Xizhu Hermitage in Gusu (present-day Suzhou). She wrote a verse, then sat in full lotus posture and passed away.
(Ren Chen Year (1172)) Chan Master Huihong had an awakening after reading the verse
Chan Master Huihong was exiled overseas. In the third month of the Ren Chen year (1172), he resided at the Kaiyuan Temple in Qiongzhou (present-day Hainan). There were no scriptures at sea. On the wall was a verse by Vipashyin Buddha (one of the Seven Buddhas of the Past) that read: 'Borrowing the Four Great Elements (earth, water, fire, wind) as body and mind. Originally, there is no cause of arising; realms have prior realms. If there is no mind, there is neither sin nor merit. Like illusions arising and like illusions vanishing.' Chan Master Huihong studied it day and night, and suddenly entered non-arising. Chan Master Keqin traveled south after leaving the gorge. At that time, Zhang Shangying (a minister of the Northern Song Dynasty), having been dismissed from his position as prime minister, resided in Jingnan (present-day Jiangling area of Hubei), priding himself on his mastery of Daoist learning and rarely praising others. Chan Master Keqin moored his boat to visit him, discussing the essential points of the Avatamsaka Sutra in depth, saying: 'The directly perceived realm manifested by the Avatamsaka Sutra is one where phenomena and principle are entirely true, and there is no false dharma from the beginning. Therefore, it is one and yet myriad, and understanding the myriad is understanding the one; one is again one, and myriad is again myriad, vast and boundless, impossible to exhaust. Mind, Buddha, and sentient beings are without difference, freely expanding and contracting, unobstructed and perfectly integrated.' Although this is the highest state, it is ultimately just the layers of waves on the water's surface when there is no wind. Zhang Shangying unconsciously moved closer to his seat. Chan Master Keqin then asked: 'Having reached this state, is it the same as or different from the meaning of the Patriarch's coming from the West (the fundamental principle of Zen Buddhism)?' Zhang Shangying said: 'The same.' Chan Master Keqin said: 'That's far from the mark.' Zhang Shangying's face showed displeasure. Chan Master Keqin said: 'Haven't you seen what Chan Master Yunmen said...'
。山河大地。無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上。全提時節。彼德山臨濟。豈非全提乎。英乃首肯。翼日復舉。事法界。理法界。至理事無礙法界。勤又問。此可說禪乎。曰正好說禪也。勤笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。故真凈偈云。事事無礙。如意自在。手把貓頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。英嘆曰。美哉之論。豈易聞乎。遂以師禮待。勤留居碧巖。勤居夾山。安民侍行夜參。次勤舉。僧問。巖頭古帆。未掛時如何頭。曰後園驢吃草。民未領。遂求決。勤曰。你問我民舉前話。勤曰。庭前柏樹子。民遂大徹。謂勤曰。古人道。如一滴投于巨壑。殊不知。大海投於一滴。勤笑曰。柰這漢何。
(癸巳)克勤禪師傳法紹隆
紹隆。初謁長蘆。信有傳。克勤語至者。隆讀之。嘆曰。想酢生液。雖未澆腸沃胃要。且使人慶快第恨。未聆謦欬耳。遂依文準。準曰。如何是行腳事。隆露胸曰。和尚驗看。準即打。隆約住。曰且莫盲枷瞎棒。準大笑。復謁悟新。新曰。是什麼。曰行腳僧。曰是何村僧行甚驢腳馬腳。曰廣南蠻道。什麼何不。高聲道。新喜曰。卻有衲
【現代漢語翻譯】 現代漢語譯本：山河大地沒有絲毫過錯和災患，這仍然是轉句（指未完全表達真意的語句）。要達到不見一色的境界，才算是半提（指部分揭示真理）。更要知道還有向上提升的空間，達到全提（指完全揭示真理）的境界。德山宣鑒（Deshan Xuanjian）和臨濟義玄（Linji Yixuan），難道不是全提的代表嗎？ 英禪師聽后表示贊同。第二天，勤禪師又舉出事法界、理法界，直到理事無礙法界（事法界指現象界，理法界指本體界，理事無礙法界指現象與本體相互融合，沒有阻礙）。勤禪師又問：『這可以用來談論禪嗎？』 克勤禪師回答：『正好可以用來談論禪。』勤禪師笑著說：『不是這樣的，這正是法界量里（指還在法界的範圍之內）。』因為法界量還沒有滅除。如果達到事事無礙法界（指一切事物之間都沒有阻礙），法界量滅除，才好談論禪。什麼是佛？是乾屎橛（指乾燥的糞便）。什麼是佛？是麻三斤（指三斤麻）。所以真凈禪師的偈語說：『事事無礙，如意自在，手把貓頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』 英禪師感嘆道：『多麼精妙的論述，哪裡容易聽到啊！』於是以對待老師的禮節來對待克勤禪師。克勤禪師留在碧巖寺。克勤禪師住在夾山時，安民侍奉他參加晚間的參禪。有一次，克勤禪師舉出一個公案：有僧人問巖頭禪師：『古帆未掛時如何？』（指還沒有揚帆起航時是什麼狀態？）巖頭禪師回答：『後園驢吃草。』（指驢在後花園吃草。）安民沒有領悟，於是請求克勤禪師開示。 克勤禪師說：『你問我。』安民舉出之前的話。克勤禪師說：『庭前柏樹子。』（指庭院前的柏樹。）安民於是大徹大悟，對克勤禪師說：『古人說，如一滴水投入巨大的山谷。殊不知，大海投入一滴水。』克勤禪師笑著說：『拿這個漢子怎麼辦呢？』
(癸巳年(1113年))克勤禪師傳法紹隆
紹隆禪師，最初拜訪長蘆禪師。信禪師有傳法偈語，克勤禪師說到偈語時，紹隆禪師讀了之後，感嘆道：『就像醋能產生酒液一樣，雖然還沒有澆灌腸胃，但已經讓人感到慶幸和快樂，只是遺憾沒有聽到長蘆禪師的謦欬之聲啊！』於是依止文準禪師。文準禪師問：『什麼是行腳事？』紹隆禪師露出胸膛說：『和尚驗看。』文準禪師就打了他。紹隆禪師攔住說：『且莫盲枷瞎棒。』（指不要盲目地使用禪宗的手段。）文準禪師大笑。紹隆禪師又拜訪悟新禪師。悟新禪師問：『是什麼？』紹隆禪師回答：『行腳僧。』悟新禪師問：『是哪個村子的僧人？走的是驢腳還是馬腳？』紹隆禪師回答：『廣南蠻道，什麼何不？』（指廣南一帶的方言，表示反問。）高聲說道。悟新禪師高興地說：『卻有衲。』（指確實是個有修行的僧人。）
English version: The mountains, rivers, and earth have no fault or harm whatsoever. This is still a 'turning phrase' (referring to a statement that does not fully express the true meaning). Only when one reaches the state of 'not seeing a single color' is it considered 'half-raising' (referring to partially revealing the truth). Furthermore, one must know that there is still room for upward progress, reaching the state of 'full-raising' (referring to fully revealing the truth). Were not Deshan Xuanjian (德山宣鑒) and Linji Yixuan (臨濟義玄) representatives of 'full-raising'? Zen Master Ying nodded in agreement. The next day, Zen Master Qin again brought up the 'Dharma Realm of Phenomena,' the 'Dharma Realm of Principle,' up to the 'Dharma Realm of Non-Obstruction between Phenomena and Principle' (事法界 refers to the realm of phenomena, 理法界 refers to the realm of noumena, and 理事無礙法界 refers to the fusion of phenomena and noumena without obstruction). Zen Master Qin then asked: 'Can this be used to discuss Zen?' Zen Master Keqin replied: 'It is perfect for discussing Zen.' Zen Master Qin smiled and said: 'That is not so. This is precisely within the measure of the Dharma Realm (法界量里, referring to being within the scope of the Dharma Realm).' Because the measure of the Dharma Realm has not yet been extinguished. Only when one reaches the 'Dharma Realm of Non-Obstruction between All Phenomena' (事事無礙法界, referring to no obstruction between all things), and the measure of the Dharma Realm is extinguished, is it good to discuss Zen. What is Buddha? It is a 'dried shit stick' (乾屎橛, referring to dried excrement). What is Buddha? It is 'three pounds of flax' (麻三斤, referring to three pounds of flax). Therefore, Zen Master Zhenjing's verse says: 'Non-obstruction in all things, as desired and at ease, hand holding a cat's head, mouth reciting pure precepts, chasing out of the brothel, debts for wine not yet repaid, at the crossroads, untying the cloth bag.' Zen Master Ying exclaimed: 'What a wonderful discourse, where is it easy to hear such a thing!' Thereupon, he treated Zen Master Keqin with the respect due to a teacher. Zen Master Keqin stayed at Biyan Temple (碧巖寺). When Zen Master Keqin resided at Jiashan (夾山), Anmin attended to him during the evening meditation. On one occasion, Zen Master Qin brought up a koan: A monk asked Zen Master Yantou: 'What is it when the ancient sail is not yet hoisted?' (巖頭古帆, referring to what is the state when the sail has not yet been raised?) Zen Master Yantou replied: 'The donkey in the back garden eats grass.' (後園驢吃草, referring to the donkey eating grass in the back garden.) Anmin did not understand, so he requested Zen Master Keqin to enlighten him. Zen Master Keqin said: 'You ask me.' Anmin brought up the previous words. Zen Master Keqin said: 'The cypress tree in the courtyard.' (庭前柏樹子, referring to the cypress tree in front of the courtyard.) Anmin then had a great enlightenment, and said to Zen Master Keqin: 'The ancients said, like a drop of water thrown into a huge ravine. Little does one know, the ocean is thrown into a drop of water.' Zen Master Keqin smiled and said: 'What to do with this fellow?'
(Year Gui Si (癸巳年, 1113 AD)) Zen Master Keqin transmitted the Dharma to Shaolong
Zen Master Shaolong, first visited Zen Master Changlu. Zen Master Xin had a verse of Dharma transmission, when Zen Master Keqin spoke of the verse, Zen Master Shaolong read it and exclaimed: 'It is like vinegar can produce wine, although it has not yet irrigated the intestines and stomach, it already makes people feel fortunate and happy, it is only a pity that I have not heard Zen Master Changlu's cough!' Thereupon, he relied on Zen Master Wenzhun. Zen Master Wenzhun asked: 'What is the matter of walking around?' Zen Master Shaolong exposed his chest and said: 'Venerable Monk, examine it.' Zen Master Wenzhun then hit him. Zen Master Shaolong stopped him and said: 'Do not blindly use the means of Zen.' (且莫盲枷瞎棒, referring to not blindly using Zen methods.) Zen Master Wenzhun laughed loudly. Zen Master Shaolong then visited Zen Master Wuxin. Zen Master Wuxin asked: 'What is it?' Zen Master Shaolong replied: 'A wandering monk.' Zen Master Wuxin asked: 'Which village's monk is it? Is it walking on donkey feet or horse feet?' Zen Master Shaolong replied: 'Guangnan barbarian way, what not?' (廣南蠻道, referring to the dialect of Guangnan, expressing a rhetorical question.) Speaking loudly. Zen Master Wuxin said happily: 'Indeed a monk.' (卻有衲, referring to indeed a monk with cultivation.)
【English Translation】 The mountains, rivers, and earth have no fault or harm whatsoever. This is still a 'turning phrase' (referring to a statement that does not fully express the true meaning). Only when one reaches the state of 'not seeing a single color' is it considered 'half-raising' (referring to partially revealing the truth). Furthermore, one must know that there is still room for upward progress, reaching the state of 'full-raising' (referring to fully revealing the truth). Were not Deshan Xuanjian (德山宣鑒) and Linji Yixuan (臨濟義玄) representatives of 'full-raising'? Zen Master Ying nodded in agreement. The next day, Zen Master Qin again brought up the 'Dharma Realm of Phenomena,' the 'Dharma Realm of Principle,' up to the 'Dharma Realm of Non-Obstruction between Phenomena and Principle' (事法界 refers to the realm of phenomena, 理法界 refers to the realm of noumena, and 理事無礙法界 refers to the fusion of phenomena and noumena without obstruction). Zen Master Qin then asked: 'Can this be used to discuss Zen?' Zen Master Keqin replied: 'It is perfect for discussing Zen.' Zen Master Qin smiled and said: 'That is not so. This is precisely within the measure of the Dharma Realm (法界量里, referring to being within the scope of the Dharma Realm).' Because the measure of the Dharma Realm has not yet been extinguished. Only when one reaches the 'Dharma Realm of Non-Obstruction between All Phenomena' (事事無礙法界, referring to no obstruction between all things), and the measure of the Dharma Realm is extinguished, is it good to discuss Zen. What is Buddha? It is a 'dried shit stick' (乾屎橛, referring to dried excrement). What is Buddha? It is 'three pounds of flax' (麻三斤, referring to three pounds of flax). Therefore, Zen Master Zhenjing's verse says: 'Non-obstruction in all things, as desired and at ease, hand holding a cat's head, mouth reciting pure precepts, chasing out of the brothel, debts for wine not yet repaid, at the crossroads, untying the cloth bag.' Zen Master Ying exclaimed: 'What a wonderful discourse, where is it easy to hear such a thing!' Thereupon, he treated Zen Master Keqin with the respect due to a teacher. Zen Master Keqin stayed at Biyan Temple (碧巖寺). When Zen Master Keqin resided at Jiashan (夾山), Anmin attended to him during the evening meditation. On one occasion, Zen Master Qin brought up a koan: A monk asked Zen Master Yantou: 'What is it when the ancient sail is not yet hoisted?' (巖頭古帆, referring to what is the state when the sail has not yet been raised?) Zen Master Yantou replied: 'The donkey in the back garden eats grass.' (後園驢吃草, referring to the donkey eating grass in the back garden.) Anmin did not understand, so he requested Zen Master Keqin to enlighten him. Zen Master Keqin said: 'You ask me.' Anmin brought up the previous words. Zen Master Keqin said: 'The cypress tree in the courtyard.' (庭前柏樹子, referring to the cypress tree in front of the courtyard.) Anmin then had a great enlightenment, and said to Zen Master Keqin: 'The ancients said, like a drop of water thrown into a huge ravine. Little does one know, the ocean is thrown into a drop of water.' Zen Master Keqin smiled and said: 'What to do with this fellow?'
(Year Gui Si (癸巳年, 1113 AD)) Zen Master Keqin transmitted the Dharma to Shaolong
Zen Master Shaolong, first visited Zen Master Changlu. Zen Master Xin had a verse of Dharma transmission, when Zen Master Keqin spoke of the verse, Zen Master Shaolong read it and exclaimed: 'It is like vinegar can produce wine, although it has not yet irrigated the intestines and stomach, it already makes people feel fortunate and happy, it is only a pity that I have not heard Zen Master Changlu's cough!' Thereupon, he relied on Zen Master Wenzhun. Zen Master Wenzhun asked: 'What is the matter of walking around?' Zen Master Shaolong exposed his chest and said: 'Venerable Monk, examine it.' Zen Master Wenzhun then hit him. Zen Master Shaolong stopped him and said: 'Do not blindly use the means of Zen.' (且莫盲枷瞎棒, referring to not blindly using Zen methods.) Zen Master Wenzhun laughed loudly. Zen Master Shaolong then visited Zen Master Wuxin. Zen Master Wuxin asked: 'What is it?' Zen Master Shaolong replied: 'A wandering monk.' Zen Master Wuxin asked: 'Which village's monk is it? Is it walking on donkey feet or horse feet?' Zen Master Shaolong replied: 'Guangnan barbarian way, what not?' (廣南蠻道, referring to the dialect of Guangnan, expressing a rhetorical question.) Speaking loudly. Zen Master Wuxin said happily: 'Indeed a monk.' (卻有衲, referring to indeed a monk with cultivation.)
僧氣息。隆乃喝。新甚器之。嘆曰。再來人也。次謁克勤。一日入室。勤問見見之時。見非是見。見猶離見。見不能。及舉拳曰。還見么。曰見。曰頭上安頭。隆聞。脫然契證。勤叱曰。見個甚麼。曰竹密不妨流水過。勤肯之。
佛祖綱目卷第三十七之上
佛祖綱目卷第三十七之下(露字號)
甲午(宋徽宗政和四年起)戊戌(改重和)己亥(改宣和)丙午(欽宗靖國元年)丁未(高宗建炎元年)辛亥(改紹興)辛酉(金號皇統)癸亥(高宗紹興十三年止)
(甲午)守智禪師住開福
守智。退居西堂。政和甲午。年已九十。潭帥遣長沙令佐。詣山請。供智以老辭。令佐曰。太守以職事。不得入山。遣屬吏來迎。不往貽山門之咎。智乃至。入開福齋。罷鳴鼓。智問故。曰請師住持。智心知墮計。乃受之○宗坦。潞州人。晚年專求凈土。甲午四月日。夢佛謂曰。汝說法止六日。當生凈土。覺而白眾。至五月四日。示眾。因緣聚散。固當有時。凈土勝緣。惟憑時刻。愿眾唸佛。助我往生。言已坐脫。滿空雷鳴。白雲覆地。三日方歇。所持瑪瑙數珠。盤于指上。眾取之。竟不能得。
○黃龍悟新禪師入寂(晦堂心法嗣臨濟第十世)
悟新。復領黃龍。學者云委。屬疾退居。晦堂
【現代漢語翻譯】 現代漢語譯本 僧氣息。隆於是大喝一聲。新非常器重他，感嘆說：『這是個再來人啊！』之後，隆去拜見克勤。一天進入克勤的房間，克勤問：『見見之時，見不是見，見仍然是離開了見。見不能及。』克勤舉起拳頭說：『還見嗎？』隆回答：『見。』克勤說：『頭上安頭。』隆聽了，豁然開悟。克勤呵斥道：『見了個什麼？』隆回答：『竹密不妨流水過。』克勤認可了他的見解。
《佛祖綱目》卷第三十七之上
《佛祖綱目》卷第三十七之下(露字號)
甲午(宋徽宗政和四年(1114年)起)戊戌(改元重和)己亥(改元宣和)丙午(欽宗靖國元年(1126年))丁未(高宗建炎元年(1127年))辛亥(改元紹興)辛酉(金朝皇統年號)癸亥(高宗紹興十三年(1143年)止)
(甲午(1114年))守智禪師住持開福寺
守智禪師退居西堂。政和甲午(1114年)，年齡已經九十歲。潭州的地方長官派遣長沙縣令佐，到山裡去請他。守智以年老為由推辭。縣令佐說：『太守因為有職務在身，不能入山。派遣下屬官員來迎接，如果不去，會給山門帶來過失。』守智於是前往，進入開福寺齋堂。停止了鳴鼓。守智問原因，回答說：『請您來住持。』守智心裡知道中了計，於是接受了。宗坦，潞州人。晚年專心求生凈土。甲午(1114年)四月某日，夢見佛告訴他說：『你說法六日，應當往生凈土。』醒來后告訴眾人。到五月四日，對眾人說：『因緣聚散，本來就有時節。凈土殊勝的因緣，只在于每時每刻。希望大家唸佛，幫助我往生。』說完就坐化了。天空佈滿雷鳴，白雲覆蓋地面，三天後才停止。所持的瑪瑙念珠，盤在手指上，眾人取它，竟然不能取下。
黃龍悟新禪師圓寂(晦堂心法嗣臨濟第十世)
悟新禪師再次住持黃龍寺，前來學習的人很多。因為生病而退居，晦堂(禪師)
【English Translation】 English version A monk's aura. Long then shouted. Xin greatly valued him, sighing, 'He is a reincarnated person!' Later, Long visited Keqin. One day, entering Keqin's room, Keqin asked, 'When seeing seeing, seeing is not seeing, seeing is still apart from seeing. Seeing cannot reach.' Then, raising his fist, he said, 'Do you still see?' Long replied, 'I see.' Keqin said, 'Adding a head on top of a head.' Upon hearing this, Long suddenly attained enlightenment. Keqin scolded, 'What did you see?' Long replied, 'The dense bamboo cannot prevent the flowing water from passing through.' Keqin acknowledged his understanding.
The Buddhist Ancestors' Outline, Volume 37, Part 1
The Buddhist Ancestors' Outline, Volume 37, Part 2 (Revealed Character Edition)
Jiawu (Starting from the 4th year (1114 AD) of the Zhenghe era of Emperor Huizong of Song) Wuxu (Era name changed to Chonghe) Jihai (Era name changed to Xuanhe) Bingwu (1st year (1126 AD) of the Jingguo era of Emperor Qinzong) Dingwei (1st year (1127 AD) of the Jianyan era of Emperor Gaozong) Xinhai (Era name changed to Shaoxing) Xinyou (Jin Dynasty's Huangtong era) Guihai (Ending in the 13th year (1143 AD) of the Shaoxing era of Emperor Gaozong)
(Jiawu (1114 AD)) Chan Master Shouzhi resided at Kaifu Temple
Shouzhi retired to Xitang. In the Jiawu year (1114 AD) of the Zhenghe era, he was already ninety years old. The prefect of Tanzhou sent the magistrate of Changsha, Zuo, to the mountain to invite him. Shouzhi declined due to old age. Magistrate Zuo said, 'The prefect, due to his official duties, cannot enter the mountain. He has sent a subordinate official to welcome you. If you do not go, it will bring fault to the mountain gate.' Shouzhi then went and entered the Kaifu Temple dining hall. The drumming was stopped. Shouzhi asked the reason, and was told, 'We invite you to be the abbot.' Shouzhi knew in his heart that he had fallen into a trap, and so he accepted. Zongtan, a native of Luzhou, in his later years, devoted himself to seeking rebirth in the Pure Land. On a certain day in the fourth month of Jiawu (1114 AD), he dreamed that the Buddha told him, 'You will preach the Dharma for six days, and then you shall be reborn in the Pure Land.' Upon awakening, he told the assembly. On the fourth day of the fifth month, he said to the assembly, 'The gathering and scattering of conditions naturally have their times. The excellent conditions for the Pure Land depend solely on each moment. I hope that everyone will recite the Buddha's name to help me be reborn.' After speaking, he passed away while seated. The sky was filled with thunder, and white clouds covered the ground, ceasing only after three days. The agate rosary he held was coiled on his fingers, and the assembly tried to take it, but they could not.
Chan Master Wuxin of Huanglong passed away (Successor of Huitang's Mind Dharma, 10th generation of Linji)
Chan Master Wuxin once again resided at Huanglong Temple, and many came to study. Due to illness, he retired, Huitang (Chan Master)
有乞末後句者。新示偈曰。末後一句子。直須心路絕。六根門既空。萬法無生滅。於此徹其源。不須求解脫。生平愛罵人。只為長快活。政和四年十二月十三日。晚小參。說偈曰。說時七顛八倒。默時落二落三。為報五湖禪客。心王自在休參。十五日泊然坐逝。茶毗舍利五色。後有過其區者。獲之尤甚。
(乙未)慧勤禪師住蔣山
慧勤。住智海。經五年。遷蔣山○政和五年三月日。守智。升座。說偈曰。未出世頭如馬杓。出世后口如驢嘴。百年終須自壞。一任天下卜度。歸方丈安坐。良久乃化○安民。受法克勤。往謁慧勤。勤問。佛果有不曾亂為人說。底句曾與你說么。曰合取狗口。勤厲聲曰。不是這個道理。曰無人奪你茶鹽袋。叫喚作么。曰佛果若不為你說。我為你說。曰和尚疑。時退院。別參去。勤呵呵大笑。后開法保寧。遷華藏。歸里后入寂。阇維舍利。頗膡細穴。地尺許皆得之。尤光明瑩潔。心舌亦不壞○文準。平生律身。以約雖領徒。弘法不異。在眾時。晨興后架。只取小杓湯洗面。複用濯足。放參罷。方丈行者人力。便如路人掃地。煎茶皆躬親為之。政和五年夏臥病。進藥者令忌毒物。準不從。有問故。準曰。病有自性乎。曰無。曰既無自性。以空納空。吾未嘗顛倒。首座問。和尚尊候如
【現代漢語翻譯】 現代漢語譯本： 有人來求最後的開示。慧勤禪師新寫了一首偈語說：『末後一句的真諦，必須是心路斷絕之處。六根既然空寂，萬法便無生滅。於此徹底領悟其源頭，不需要再求解脫。平生喜歡罵人，只爲了活得痛快。』政和四年（1114年）十二月十三日，晚間小參時，慧勤禪師說偈語道：『說的時候七顛八倒，沉默的時候落魄不堪。告訴五湖四海的禪客們，心王自在，停止參禪吧。』十五日，慧勤禪師安詳坐化圓寂。荼毗后，舍利五光十色。後來有人經過他的墓地，得到更多舍利。
（乙未年）慧勤禪師住持蔣山
慧勤禪師，住持智海寺五年。遷往蔣山。政和五年（1115年）三月，守智禪師升座說法，說偈語道：『未出世時頭如馬勺，出世后口如驢嘴。百年之後終歸壞滅，任憑天下人猜測。』回到方丈安坐，良久之後圓寂。安民禪師，從克勤禪師處得法。前往拜謁慧勤禪師。慧勤禪師問：『佛果禪師有沒有不曾隨便為人說的，最根本的那句話，曾經對你說過嗎？』安民禪師回答：『閉上你的狗嘴。』慧勤禪師厲聲說：『不是這個道理。』安民禪師說：『沒有人搶你的茶鹽袋，叫喊什麼？』慧勤禪師說：『佛果禪師如果不為你講，我為你講。』安民禪師說：『和尚你還有疑惑。』當時便退出了寺院，另尋他處參禪。慧勤禪師聽后哈哈大笑。後來安民禪師在保寧寺開法，遷往華藏寺，回到家鄉后圓寂。荼毗后得到舍利，在非常細小的孔穴中，大約一尺見方的地方都能找到，尤其光明瑩潔。心和舌頭都沒有腐壞。文準禪師，平生以戒律約束自己，雖然帶領徒弟弘揚佛法，但與普通僧人沒有區別。在僧眾中時，每天早晨起床后，只用小勺舀湯洗臉，然後又用來洗腳。放參結束后，方丈的行者和普通人一樣掃地，燒水煮茶都親自去做。政和五年（1115年）夏天臥病，送藥的人讓他忌食有毒之物，文準禪師不聽從。有人問他原因，文準禪師說：『病有自性嗎？』那人回答：『沒有。』文準禪師說：『既然沒有自性，就用空來容納空，我從未顛倒。』首座問：『和尚您的身體怎麼樣？』
【English Translation】 English version: Someone came seeking the ultimate teaching. Zen Master Huaiqin newly composed a verse, saying: 'The truth of the ultimate phrase must be where the path of the mind is cut off. Since the six senses are empty, the myriad dharmas have no arising or ceasing. Thoroughly understand its source here, no need to seek liberation. He loves to scold people all his life, just to live happily.' On the thirteenth day of the twelfth month of the fourth year of Zhenghe (1114), during the evening small assembly, Zen Master Huaiqin said in verse: 'When speaking, it's all topsy-turvy; when silent, it's all desolate. Tell the Zen travelers of the Five Lakes, the King of Mind is free, stop practicing Zen.' On the fifteenth day, Zen Master Huaiqin passed away peacefully in meditation. After cremation, the śarīra (relics) were of five colors. Later, someone passed by his tomb and obtained even more śarīra.
In the year Yiwei, Zen Master Huaiqin resided at Jiangshan.
Zen Master Huaiqin resided at Zhihai Temple for five years. He moved to Jiangshan. In the third month of the fifth year of Zhenghe (1115), Zen Master Shouzhi ascended the seat and gave a Dharma talk, saying in verse: 'Before appearing in the world, the head is like a ladle; after appearing in the world, the mouth is like a donkey's mouth. After a hundred years, it will eventually decay; let the world guess.' He returned to his abbot's room and sat peacefully, and after a long time, he passed away. Zen Master Anmin received the Dharma from Zen Master Keqin. He went to visit Zen Master Huaiqin. Zen Master Huaiqin asked: 'Did Zen Master Foguo ever tell you the most fundamental phrase that he never casually told people?' Zen Master Anmin replied: 'Shut your dog mouth.' Zen Master Huaiqin said sternly: 'That's not the principle.' Zen Master Anmin said: 'No one is robbing your tea and salt bag, what are you shouting about?' Zen Master Huaiqin said: 'If Zen Master Foguo doesn't tell you, I will tell you.' Zen Master Anmin said: 'Venerable, you still have doubts.' At that time, he left the temple and went to practice Zen elsewhere. Zen Master Huaiqin laughed loudly after hearing this. Later, Zen Master Anmin opened the Dharma at Baoning Temple, moved to Huazang Temple, and passed away after returning to his hometown. After cremation, śarīra were obtained, found in very small holes, in an area of about one foot square, especially bright and clean. The heart and tongue did not decay. Zen Master Wenzhun disciplined himself with precepts throughout his life. Although he led disciples to promote the Dharma, he was no different from ordinary monks. When he was among the monks, he would only use a small spoon to scoop soup to wash his face every morning after getting up, and then use it to wash his feet. After the end of the communal meal, the attendants in the abbot's room swept the floor like ordinary people, and he personally boiled water and made tea. In the summer of the fifth year of Zhenghe (1115), he fell ill. The person who brought the medicine told him to avoid poisonous substances, but Zen Master Wenzhun did not listen. Someone asked him the reason, and Zen Master Wenzhun said: 'Does illness have self-nature?' That person replied: 'No.' Zen Master Wenzhun said: 'Since it has no self-nature, then use emptiness to accommodate emptiness, I have never been confused.' The head monk asked: 'Venerable, how is your health?'
何。曰跛驢上壁。曰和尚也好吃一服藥。曰朽木搭橋。曰也知和尚。不解忌口。曰你作么生。座擬進語。曰你也好吃一服藥疾亟。宗杲問曰。倘和尚不起。教杲依誰。可了此大事。曰有個勤巴子。我雖不識渠。然汝必依之。可了汝事。七月日。更衣說偈而化。茶毗舍利晶。圓光潔睛。齒數珠不壞○禧誧。蔡州宋氏子。嗣道楷。住西京天寧。政和五年九月日。忽召主事。令以楮囊分。而為四眾僧童行。常住津。送各一既而復。曰丹霞有個公案。從來推倒扶起。今朝普示諸人。且道。是個甚底。顧視左右曰。會么。曰不會。曰偉哉大丈夫。不會末後句。遂就𥨊。右脅而化○文準。既化。政和六年。宗杲往荊南。謁張商英。求準塔銘。英問。遠來當爲何事。曰泐潭準和尚示寂。茶毗眼睛牙齒數珠不壞。舍利無數。山中耆舊。皆欲相公大手筆作塔銘激勵後學。曰有一問。問公。若道。得只做。道不得。歸山參禪去。遂問。準老眼睛不壞是否。曰是。曰我不問這個眼睛。曰問什麼眼睛。曰金剛眼睛。曰若是金剛眼睛在相公筆頭上。曰若如此老夫。為他點出光明。令他照天照地。去也遂著之。
(丙申)慧洪禪師作二大士像贊
慧洪。至高安龔德莊。出畫軸。有二比丘像。皆梵帔相好。上有化佛。下布雨花。熟視之。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是？答：跛腳驢子上墻壁。問：和尚也想吃一副藥。答：用朽木搭橋。問：也知道和尚，但不明白忌口。問：你做什麼？座位上準備說話。答：你也想吃一副藥，病很急。宗杲（Zonggao）問：如果和尚不能起身，教我宗杲（Zonggao）依靠誰，才能了結這件大事？答：有個勤巴子（Qinbazi），我雖然不認識他，但你必須依靠他，可以了結你的事。七月某日，更換衣服說了偈語而圓寂。火化后舍利是晶體，圓潤光潔，眼睛和念珠沒有損壞。 禧誧（Xi Bu），蔡州（Caizhou）宋氏之子，繼承道楷（Daokai）的衣缽，住在西京（Xijing）天寧寺（Tianning Temple）。政和五年（1115年）九月某日，忽然召集主管，命令用楮囊分發，分為四眾僧人、童行和常住的津貼，每人一份。之後又說：丹霞（Danxia）有個公案，向來是推倒又扶起，今天普遍地指示給諸位，請問，這是個什麼東西？看看左右的人說：明白嗎？回答說：不明白。說：偉大的大丈夫，不明白最後一句。於是就靠著幾案，右脅而圓寂。 文準（Wenzhun）圓寂后，政和六年（1116年），宗杲（Zonggao）前往荊南（Jingnan），拜訪張商英（Zhang Shangying），請求撰寫文準（Wenzhun）的塔銘。張商英（Zhang Shangying）問：遠道而來是爲了什麼事？回答說：泐潭（Letan）準和尚（Zhun heshang）圓寂，火化后眼睛、牙齒和念珠沒有損壞，舍利無數，山中的老人們，都想請您的大手筆來寫塔銘，激勵後學。張商英（Zhang Shangying）說：有一個問題，問你。如果說得對，我就寫，說不對，就回山參禪去。於是問：準老（Zhunlao）的眼睛不壞，是真的嗎？回答說：是真的。張商英（Zhang Shangying）說：我不問這個眼睛。回答說：問什麼眼睛？張商英（Zhang Shangying）說：金剛眼睛。回答說：如果是金剛眼睛，就在您的筆頭上。張商英（Zhang Shangying）說：如果這樣，我就為他點出光明，讓他照天照地去。於是就寫了。 （丙申年）慧洪禪師（Huihong Chanshi）作二大士像贊 慧洪（Huihong）到達高安（Gaoan）龔德莊（Gong Dezhuang），拿出畫軸，有兩幅比丘像，都是梵帔，相貌莊嚴，上面有化佛，下面佈滿雨花，仔細地看著。
【English Translation】 English version: Asked: What is it? Answered: A lame donkey climbing a wall. Asked: The monk also wants to take a dose of medicine. Answered: Building a bridge with rotten wood. Asked: Knows the monk, but doesn't understand abstinence. Asked: What are you doing? Preparing to speak from the seat. Answered: You also want to take a dose of medicine, the illness is urgent. Zonggao (Zonggao) asked: If the monk cannot get up, who should I, Zonggao (Zonggao), rely on to conclude this great matter? Answered: There is a diligent fellow (Qinbazi), although I don't know him, you must rely on him to conclude your matter. On a certain day in July, he changed clothes, spoke a verse, and passed away. After cremation, the relics were crystalline, round and smooth, the eyes and rosary were not damaged. Xi Bu, son of the Song family of Caizhou, succeeded Daokai, and lived in Tianning Temple in Xijing. On a certain day in September of the fifth year of the Zhenghe era (1115 AD), he suddenly summoned the person in charge and ordered them to distribute stipends in paper bags, divided among the four assemblies of monks, novices, and the permanent residents, one for each person. Afterwards, he said: Danxia has a koan, which has always been knocked down and then raised up again. Today, it is universally shown to everyone. Please tell me, what is this thing? He looked at the people around him and said: Do you understand? They replied: We don't understand. He said: Great man, doesn't understand the last sentence. Then he leaned on the desk, on his right side, and passed away. After Wenzhun passed away, in the sixth year of the Zhenghe era (1116 AD), Zonggao went to Jingnan to visit Zhang Shangying and requested him to write Wenzhun's pagoda inscription. Zhang Shangying asked: What is the purpose of your long journey? He replied: Abbot Zhun of Letan passed away. After cremation, his eyes, teeth, and rosary were not damaged, and there were countless relics. The elders in the mountains all want you to write the pagoda inscription to encourage later learners. Zhang Shangying said: I have a question to ask you. If you answer correctly, I will write it. If you answer incorrectly, I will return to the mountains to practice Chan. Then he asked: Is it true that Abbot Zhun's eyes are not damaged? He replied: It is true. Zhang Shangying said: I am not asking about these eyes. He replied: What eyes are you asking about? Zhang Shangying said: Diamond eyes. He replied: If they are diamond eyes, they are on your pen. Zhang Shangying said: If that's the case, I will illuminate them for him, so that he can illuminate the sky and the earth. Then he wrote it. (Year Bingshen) Chan Master Huihong wrote a eulogy for the images of the two great Bodhisattvas. Huihong arrived at Gong Dezhuang in Gaoan, took out a painting scroll, which had two images of Bhikkhus, both wearing Brahma robes, with dignified appearances, with a manifested Buddha above and rain of flowers below, and looked at them carefully.
有光影滅沒如日。在蒼蒼沖沖間。洪大驚自失。莊曰。始僧繇畫。于漢州德陽善寂寺之東壁。自是有光。世傳神異。唐麟德中。有僧摸之。亦有光以授資州牧王紀。紀奉之舟行。風濤覆他舟。而紀舟進止自若。夜泊津次舟。人聚語。嗟異。有商婦孕。逾兩年不乳。從紀求摹像禱之。一昔而乳。垂拱三年。則天迎置內道場。光尤猖狂。中宗嘉嘆。此為我家瑞。唐祚其昌乎。今朝治平丁未。嘉禾陳舜俞令舉。為湖州獲之。作贊藏為家寶。政和六年春。獻于京師。有詔。摸傳禁中。而光尤益奇變。京師爭售之。畫工緻富者比屋。然傳以為地藏觀音之像。當有據耶。洪曰。是觀世音。得大勢之像也。受記經曰。過去金光師子游戲佛。時有國王威德。從禪定起。見二童子。生蓮華中。一名寶意。二名寶上。說偈發願。而釋迦如來前身。威德王也。觀世音。得大勢。寶意寶上也。于未來世。成等正覺。則觀世音。號普光功德寶如來。得大勢。號善住功德寶王如來。皆以次補無量壽。故作云間跏趺之像。僧繇殆非畫師也。莊撫手笑曰。當爲我贊之。洪遂贊曰。人趣可學道。乃為淫事苦。生那落迦中。方無淫慾樂。眾生如𤛆牛。愛此貪慾尾。異哉兩童子。藕花中化生。對天龍鬼神。作大師子吼。我若從今始。起于貪慾心。是則為欺誑。
【現代漢語翻譯】 現代漢語譯本 有光影閃爍，如同太陽一般。在空曠深遠之處。陳洪大驚失色。莊季裕說：『這是僧繇（Sēng Yáo，南北朝時期著名畫家）所畫。在漢州（今四川廣漢一帶）德陽縣善寂寺的東墻上。自從畫成之後，就一直有光芒。世人相傳，認為這是神異的現象。唐麟德年間（664-666年），有僧人臨摹此畫。也同樣有光芒，並將摹本獻給了資州（今四川資中）牧王紀。王紀將畫供奉在船上，在航行時，遇到大風浪，其他船隻都被顛覆，而王紀的船卻安穩如常。夜晚停泊在渡口旁，人們聚集在一起議論，感嘆其神奇。有一位商人的妻子懷孕，兩年多沒有奶水。她向王紀請求臨摹的畫像，並祈禱。一夜之間，就有了奶水。垂拱三年（687年），武則天（624-705）將畫像迎入宮中內道場供奉。畫像的光芒更加旺盛。唐中宗（656-714）讚歎說：『這是我家的祥瑞。唐朝的國運大概會因此而昌盛吧。』如今在治平丁未年（1067年），嘉禾（今浙江嘉興）縣令陳舜俞令人尋找此畫，在湖州（今浙江湖州）得到它。他作贊並將畫收藏作為家寶。政和六年（1116年）春天，將畫獻給京師。皇帝下詔，在宮中臨摹此畫。而畫的光芒更加奇異變化。京師的人爭相購買此畫。畫工因此致富的，比比皆是。然而，世人相傳，認為這是地藏（Kṣitigarbha）或觀音（Avalokiteśvara）的畫像。這有根據嗎？』陳洪說：『這是觀世音（Avalokiteśvara）和大勢至（Mahāsthāmaprāpta）的畫像。』《受記經》上說：『過去有金光師子游戲佛（過去佛名）。當時有一位國王，名叫威德。從禪定中起身，看見兩個童子，從蓮花中出生。一個名叫寶意，一個名叫寶上。他們說偈發願。而釋迦如來（Śākyamuni）的前身，就是威德王。觀世音（Avalokiteśvara）和大勢至（Mahāsthāmaprāpta），就是寶意和寶上。在未來世，他們將成等正覺。那麼，觀世音（Avalokiteśvara）將號為普光功德寶如來，大勢至（Mahāsthāmaprāpta）將號為善住功德寶王如來。他們都將依次接替無量壽佛（Amitābha）。所以畫中是結跏趺坐于云間的形象。僧繇（Sēng Yáo）大概不僅僅是畫師吧。』莊季裕拍手笑著說：『請為我為此畫作贊。』陳洪於是作贊說：『人道可以修學佛道，卻因為淫慾之事而受苦。死後墮入那落迦（Naraka，地獄）之中，反而沒有淫慾之樂。眾生如同牦牛，貪愛這貪慾的尾巴。奇異啊，這兩個童子，從藕花中化生。面對天龍鬼神，發出大師子吼。我如果從今以後，生起貪慾之心。那就是欺騙。』
【English Translation】 English version There was a shimmering light, like the sun. In the vast and boundless space. Hong was greatly alarmed. Zhuang said, 'This is a painting by Sēng Yáo (a famous painter of the Southern and Northern Dynasties). It was on the east wall of the Shànjì Temple in Déyáng County, Hàn Prefecture (around present-day Guanghan, Sichuan). Since the painting was completed, it has emitted light. People have passed down the story, considering it a miraculous phenomenon. During the Líndé era of the Tang Dynasty (664-666), a monk made a copy of this painting. It also emitted light, and he presented the copy to Wang Ji, the governor of Zī Prefecture (present-day Zizhong, Sichuan). Wang Ji enshrined the painting on his boat. While sailing, they encountered a great storm, and other boats were overturned, but Wang Ji's boat remained stable as usual. At night, they anchored near a ferry, and people gathered to discuss and marvel at its miraculous nature. A merchant's wife was pregnant and had not produced milk for over two years. She requested a copy of the painting from Wang Ji and prayed to it. Overnight, she began to produce milk. In the third year of the Chuígǒng era (687), Empress Wu Zetian (624-705) welcomed the painting into the inner courtyard of the palace for worship. The light from the painting became even more intense. Emperor Zhongzong of the Tang Dynasty (656-714) praised it, saying, 'This is an auspicious sign for my family. The Tang Dynasty will probably flourish because of it.' Now, in the year Dīngwèi of the Zhìpíng era (1067), Chen Shunyu, the magistrate of Jiāhé (present-day Jiaxing, Zhejiang), ordered people to search for this painting and found it in Hú Prefecture (present-day Huzhou, Zhejiang). He composed a eulogy and kept the painting as a family treasure. In the spring of the sixth year of the Zhènghé era (1116), he presented the painting to the capital. The emperor issued an edict to make copies of the painting in the palace. And the light from the painting became even more extraordinary and varied. People in the capital competed to buy the painting. The painters who became wealthy because of this were numerous. However, people have passed down the story, considering it to be a painting of Kṣitigarbha (地藏) or Avalokiteśvara (觀音). Is there any basis for this?' Chen Hong said, 'This is a painting of Avalokiteśvara (觀世音) and Mahāsthāmaprāpta (大勢至).' The Sūtra of Prediction says, 'In the past, there was a Buddha named Golden Light Lion Game Buddha (金光師子游戲佛). At that time, there was a king named Majesty Virtue. He arose from meditation and saw two boys born from lotus flowers. One was named Bao Yi, and the other was named Bao Shang. They spoke verses and made vows. And the previous life of Śākyamuni (釋迦如來) was King Majesty Virtue. Avalokiteśvara (觀世音) and Mahāsthāmaprāpta (大勢至) are Bao Yi and Bao Shang. In the future, they will attain perfect enlightenment. Then, Avalokiteśvara (觀世音) will be named Universal Light Merit Treasure Tathagata, and Mahāsthāmaprāpta (大勢至) will be named Good Abiding Merit Treasure King Tathagata. They will both succeed Amitābha (無量壽佛) in turn. Therefore, the painting depicts them sitting in the lotus position in the clouds. Sēng Yáo (僧繇) was probably more than just a painter.' Zhuang Jiyu clapped his hands and laughed, saying, 'Please compose a eulogy for this painting for me.' Chen Hong then composed a eulogy, saying, 'The human realm can study the Buddhist path, but suffers because of lustful desires. After death, one falls into Naraka (那落迦, hell), where there is no pleasure of lust. Sentient beings are like yaks, loving this tail of lust. How wondrous, these two boys, born from lotus flowers. Facing the gods, dragons, and spirits, they roar like great lions. If I, from now on, give rise to lustful thoughts. Then I am deceiving.'
十方一切佛。以是因緣故。證色身三昧。我亦於今日。復作師子吼。若從今日始。不斷貪慾心。是則為滅絕。十方三世佛。愿如二大士。持心等虛無。太虛有殞壞。眾生界有盡。我此愿不盡。稽首平等慈。廣大同體悲。于剎剎塵塵。證我作是說○元照。字湛然。餘杭唐氏子。少學毗尼。后講天臺教觀。四主郡席。晚住靈芝。篤意凈業。唸佛不輟。嘗言化當世。莫若講說。垂將來。莫若著書。撰十六觀小彌陀義疏。自號安忍子。政和六年秋。忽命弟子。諷十六觀經及普賢行愿品。趺坐而化。西湖漁人。皆聞空中天樂聲。建塔靈芝。謚大智○慧亨。住武林延壽寺。依靈芝。習律專修凈業六十年。每對人。必以唸佛為勸。有江自任者。忽夢寶座。從空而下云。亨律師。當升此坐。適社友孫居士。預啟別亨即在家。作印而化。亨往炷香。歸而謂其徒曰。孫君已去。吾亦行矣。乃集眾唸佛佛。為說偈。端坐而化。號清照律師○思敏。依靈芝。增受戒法。專心念佛二十年。後有疾。請眾諷觀經。半月越三日。見化佛滿空。臨終唸佛。聲出戶外。酷暑留龕。七日不變。香滿室中○胡闉官宣義。平日雖信佛乘。未諳凈土。年八十四。疾革。其子迎清照。乞垂誨示。照謂闉曰。公知安身立命處否。曰心凈則佛土凈。曰公自度平昔時中。有
【現代漢語翻譯】 現代漢語譯本 十方一切諸佛，因為這樣的因緣，證得了色身三昧（通過觀色相而入定的境界）。我今天也再次發出獅子吼（比喻說法無畏）。如果從今天開始，不斷除貪慾之心，那就是滅絕了十方三世一切諸佛的教法。愿我能像二大士（指文殊菩薩和普賢菩薩），保持心境如同虛空一般。即使太虛空有崩壞的時候，眾生界有窮盡的時候，我的這個誓願也不會窮盡。我稽首頂禮平等慈悲，廣大同體的悲憫。在每一個剎土的微塵中，證明我說的是真實不虛的。○元照（法號），字湛然，是餘杭唐氏的兒子。年輕時學習毗尼（戒律），後來講解天臺教觀。曾經四次主持郡中的法席。晚年住在靈芝寺，專心致志于凈土法門，唸佛從不間斷。他曾經說過，教化當世之人，沒有比講經說法更好的方法；垂示給未來之人，沒有比著書立說更好的方法。他撰寫了《十六觀小彌陀義疏》，自號安忍子。政和六年（1116年）秋天，忽然命令弟子諷誦《十六觀經》以及《普賢行愿品》，然後跏趺坐化。西湖的漁夫，都聽到了空中傳來天樂的聲音。在靈芝寺建塔安葬，謚號大智。○慧亨，住在武林延壽寺，依止元照，學習戒律，專修凈土法門六十年。每次面對他人，必定以唸佛來勸導。有一個叫江自任的人，忽然夢見寶座從空中降下，說：『亨律師，應當升到這個座位上。』恰好社友孫居士，預先向慧亨告別，隨即在家中，結印而化。慧亨前去炷香，回來后對他的徒弟說：『孫君已經走了，我也要走了。』於是召集眾人唸佛，為他們說了偈語，端坐而化。號為清照律師。○思敏，依止元照，增受戒法，專心念佛二十年。後來生病，請眾人諷誦《觀經》。過了半個月零三天，看見化佛充滿虛空。臨終唸佛，聲音傳到戶外。即使在酷暑天氣，停留在龕中七天也沒有變化，香氣充滿整個房間。○胡闉，官職是宣義。平日雖然信奉佛乘，但不熟悉凈土法門。八十四歲時，病危。他的兒子迎接清照前來，請求開示。清照對胡闉說：『您知道安身立命的地方嗎？』胡闉說：『心清凈則佛土清凈。』清照說：『您自己度量一下平時的生活中，有沒有'
【English Translation】 English version All Buddhas in the ten directions, due to this cause and condition, attain the Samadhi of the Rupakaya (the state of concentration achieved through contemplating forms). Today, I also roar like a lion again (a metaphor for fearlessly proclaiming the Dharma). If, from today onwards, one does not cease the mind of greed and desire, it would be the extinction of the teachings of all Buddhas of the ten directions and three times. May I be like the two great Bodhisattvas (referring to Manjushri and Samantabhadra), maintaining a mind equal to emptiness. Even if the great void were to collapse, and the realm of sentient beings were to come to an end, my vow would not end. I bow my head in reverence to impartial compassion, vast and all-embracing empathy. In every mote of dust in every Buddha-land, may it be proven that what I say is true. ○ Yuanzhao (Dharma name), styled Zhanran, was the son of the Tang family of Yuhang. In his youth, he studied the Vinaya (precepts), and later lectured on the Tiantai teachings and contemplation. He presided over the Dharma seat in the prefecture four times. In his later years, he resided at Lingzhi Temple, dedicating himself to the Pure Land Dharma, and never ceased reciting the Buddha's name. He once said that to teach the people of the present age, there is no better method than lecturing and expounding the Dharma; to leave teachings for the future, there is no better method than writing books. He wrote the 'Annotations on the Shorter Sukhavativyuha Sutra of the Sixteen Contemplations', and called himself Anrenzai (Child of Endurance). In the autumn of the sixth year of the Zhenghe era (1116 AD), he suddenly ordered his disciples to chant the 'Sixteen Contemplations Sutra' and the 'Samantabhadra's Vow Chapter', and then sat in full lotus posture and passed away. The fishermen of West Lake all heard heavenly music in the sky. A pagoda was built at Lingzhi Temple for his burial, and he was posthumously named Dazhi (Great Wisdom). ○ Huiheng, resided at Yanshou Temple in Wulin, relied on Yuanzhao, studied the precepts, and dedicated himself to the Pure Land Dharma for sixty years. Whenever he faced others, he would always encourage them to recite the Buddha's name. There was a man named Jiang Ziren, who suddenly dreamed of a jeweled seat descending from the sky, saying, 'Lawyer Heng, you should ascend this seat.' Coincidentally, a fellow practitioner, Layman Sun, bid farewell to Huiheng in advance, and then at home, formed a mudra and passed away. Huiheng went to offer incense, and upon returning, said to his disciples, 'Layman Sun has already gone, and I am also about to depart.' Thereupon, he gathered the assembly to recite the Buddha's name, spoke a verse for them, sat upright and passed away. He was known as Lawyer Qingzhao. ○ Simin, relied on Yuanzhao, received additional precepts, and dedicated himself to reciting the Buddha's name for twenty years. Later, he fell ill and requested the assembly to chant the 'Contemplation Sutra'. After half a month and three days, he saw transformation Buddhas filling the sky. At the moment of death, he recited the Buddha's name, and the sound reached outside the door. Even in the scorching heat, he remained unchanged in the niche for seven days, and the fragrance filled the entire room. ○ Hu Yun, whose official title was Xuanyi. Although he usually believed in the Buddha-vehicle, he was not familiar with the Pure Land Dharma. At the age of eighty-four, he became critically ill. His son welcomed Qingzhao to come and request instructions. Qingzhao said to Hu Yun, 'Do you know where to find peace and establish your life?' Hu Yun said, 'A pure mind is a pure Buddha-land.' Qingzhao said, 'Measure yourself, in your usual life, is there'
雜念染污否。曰既處世間。寧無雜念。曰如是則安得心凈土凈。曰一稱佛名。云何能滅八十億劫生死重罪。曰阿彌陀佛。以弘誓願。塵劫修行。威德廣大。光明神力。不可思議。是以一稱其名。滅無量罪。猶如赫日消于霜雪。復何疑哉。闉遂省悟。即日延僧唸佛。次日照復至。闉曰。師來何暮。二大士降臨已久。照於是率眾。厲聲唸佛。闉乃合掌而逝。
(丁酉)法海立禪師入寂
政和七年二月。徽宗詔。改天下天寧觀。為神霄宮。所在無觀者。以寺充處州。法海立升座。謂眾曰。都緣未徹。所以說是說非。蓋為不真。便乃分彼分此。我身尚且不有。身外何足道哉。正眼觀來。一場笑具。今則聖君垂旨。更僧寺作神霄。佛頭添個。冠兒算來。有何不可。山僧今日。不免橫擔拄杖。高掛缽囊。向無縫塔中。安身立命。于無根樹下。笑月吟風。一任乘雲仙客來。此咒水書符。叩牙作法。他年成道。白日上升。堪報不報之恩。以助無為之化。只恐不是玉是。玉也大奇然。雖如是。且道。山僧轉身一句。作么生道。還委悉么。擲下拂子竟。爾趨寂奏聞。詔仍改寺額。曰真身○懷深。壽春夏氏子。生而祥光現室。文殊堅。遙見疑火。詰旦知深始生。往訪之。深見堅輒笑。母許出家。依長蘆信。信舉。良遂見麻谷因緣
【現代漢語翻譯】 現代漢語譯本： 問：雜念會造成染污嗎？ 答：既然身處世間，怎麼可能沒有雜念？ 問：如果這樣，又怎麼能得到心凈和國土凈呢？ 答：只要唸一聲佛名，為什麼能夠消滅八十億劫生死重罪呢？ 答：阿彌陀佛（Amitabha），以廣大的誓願，經過無數劫的修行，具有廣大的威德和光明神力，不可思議。因此，只要唸一聲他的名號，就能消滅無量的罪業，就像太陽消融霜雪一樣，還懷疑什麼呢？』闉於是醒悟，當天就請僧人唸佛。第二天，照法師又來了，闉說：『您來得太晚了，兩位大士已經降臨很久了。』照法師於是帶領眾人，大聲唸佛，闉於是合掌而逝。
（丁酉年（時間待考））法海立禪師圓寂。
政和七年（1117年）二月，徽宗下詔，將天下所有的天寧觀改為神霄宮。沒有天寧觀的地方，就用寺廟來充當。處州法海立禪師升座說法，對眾人說：『都是因為沒有徹底領悟，所以才說這個說那個。因為不真實，所以才分彼此。我自身尚且不存在，身外之物又有什麼值得說的呢？用正眼來看，只是一場笑話。現在聖君下旨，將僧寺改為神霄宮，在佛頭上加個道士的帽子，算來又有什麼不可以呢？我今天，不免橫擔拄杖，高掛缽囊，在無縫塔中，安身立命，在無根樹下，笑月吟風。任憑乘雲的仙客來此咒水書符，叩齒作法，他年修成正果，白日飛昇，足以報答不報之恩，以助無為之化。只恐怕不是玉而是石，那也太奇怪了。雖然如此，且說，我轉身一句，該怎麼說呢？還明白嗎？』說完，擲下拂塵就圓寂了。奏聞朝廷，徽宗下詔仍然更改寺廟的匾額，叫做真身寺。 懷深禪師，是壽春夏氏之子，出生時祥光照亮了整個房間。文殊堅禪師，遠遠地看見，懷疑是發生了火災，第二天早上才知道是懷深禪師出生了，前去拜訪。懷深禪師見到文殊堅禪師就笑了。他的母親允許他出家，依止長蘆信禪師。信禪師舉薦他，良遂禪師讓他參訪麻谷禪師的因緣。
【English Translation】 English version: Question: Do distracting thoughts cause defilement? Answer: Since one lives in the world, how can one be without distracting thoughts? Question: If that is the case, how can one attain purity of mind and purity of land? Answer: How can one utterance of the Buddha's name extinguish the heavy sins of eighty billion kalpas of birth and death? Answer: Amitabha (阿彌陀佛), with his vast vows, through countless kalpas of practice, possesses great power and radiant divine strength, which is inconceivable. Therefore, just uttering his name can extinguish immeasurable sins, just like the sun melts frost and snow. What doubt is there?' Thereupon, 闉 awakened and immediately invited monks to recite the Buddha's name. The next day, Dharma Master Zhao arrived again. 闉 said, 'You have come too late; the two great bodhisattvas have been here for a long time.' Dharma Master Zhao then led the assembly in reciting the Buddha's name loudly, and 闉 then passed away with his palms together.
(Year DingYou (year to be determined)) Chan Master Fa Hai Li passed away.
In the second month of the seventh year of Zhenghe (政和) (1117), Emperor Huizong (徽宗) decreed that all Tianning Monasteries (天寧觀) in the land be changed to Divine Firmament Palaces (神霄宮). Where there were no Tianning Monasteries, temples would be used to fill the role. Chan Master Fa Hai Li of Chuzhou ascended the seat and said to the assembly, 'It is all because of not thoroughly understanding that one says this and says that. Because it is not true, one divides into this and that. Even my own body does not exist, so what is there to say about things outside the body? Looking with the true eye, it is all a joke. Now the sage ruler has decreed that the monks' temples be changed to Divine Firmament Palaces, and a Taoist hat be added to the Buddha's head. What is there that cannot be done? Today, I cannot avoid carrying my staff horizontally and hanging my bowl high, settling my life in the seamless pagoda, laughing at the moon and singing in the wind under the rootless tree. Let the cloud-riding immortals come here to chant spells and write talismans, tapping their teeth and performing rituals. In the future, they will attain enlightenment and ascend in broad daylight, enough to repay the kindness that cannot be repaid, to assist in the transformation of non-action. I am only afraid that it is not jade but stone, which would be very strange. Although it is so, let me ask, how should I say the turning phrase? Do you understand?' Having said this, he threw down his whisk and passed away. The court was informed, and Emperor Huizong decreed that the temple plaque be changed to True Body Temple (真身寺). Chan Master Huai Shen was the son of the Xia family of Shouchun. At birth, auspicious light illuminated the entire room. Chan Master Wenshu Jian, seeing it from afar, suspected a fire had broken out. The next morning, he learned that Chan Master Huai Shen had been born and went to visit him. Chan Master Huai Shen smiled upon seeing Chan Master Wenshu Jian. His mother allowed him to leave home and rely on Chan Master Changlu Xin. Chan Master Xin recommended him, and Chan Master Liang Sui had him investigate the karmic connection with Chan Master Magu.
。問曰。如何是良遂知處。深即洞明。出住資福。屨滿戶外。一日慧勤行化。至茶退。深引巡寮。至千人街坊。勤曰。既是千人街坊。為甚麼。只有一人。曰多虛不如少實。曰恁么那。深赧然。值朝廷以資福為神霄宮。因棄往蔣山請益。勤曰。資福知是般事便休。曰深實未穩。在望(和尚)不外。勤舉。倩女離魂話。反覆窮之。大豁疑礙。呈偈曰。祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。勤拊幾曰。這底豈不是活祖師意○士圭。成都史氏子。號竹庵。與伯父持一居士。俱喜楞嚴經。圭曰。若離前塵。有分別性。正是生死根本。伯父駭曰。佛說妄耶。曰佛固不妄。且約只今居士對面徴詰之心。果安在。伯父嘆曰。佛說解第一空。名師子吼。汝行矣。無滯此。遂南遊。登龍門。即以平時所得。白清遠。遠曰。汝解心已極。但欠著力開眼耳。遂俾職堂司。一日侍立。次問遠曰。絕對待時如何。曰如汝僧堂中白椎相似。圭罔措。遠至晚抵堂司。圭理前話。遠曰。閑言語。圭于言下大悟。政和末。住和州天寧○惟清。閑居照默堂。十五年。天下學者。望風而至。政和七年九月十八日。食罷掩房。遣呼以棲。首座至敘說訣別。乃起浴更衣。以手指頂。侍者為淨髮。訖安坐而寂。前十日。自作無生常住
【現代漢語翻譯】 現代漢語譯本 問：什麼是良遂知處（指真正明白的地方）？ 深禪師即在資福寺洞明佛理，後來住在資福寺。當時來拜訪他的人很多，以至於鞋子都擺滿了門外。 有一天，慧勤禪師外出弘法，在茶歇時，深禪師帶領巡視僧眾，來到千人街坊。慧勤禪師問：『既然是千人街坊，為什麼只有一個人？』深禪師回答：『多虛不如少實。』慧勤禪師說：『是這樣嗎？』深禪師感到慚愧。適逢朝廷將資福寺改為神霄宮，於是深禪師離開前往蔣山，向慧勤禪師請教。慧勤禪師說：『資福寺知道這些事就可以停止了。』深禪師說：『深禪師確實還未穩固，希望和尚不要見外。』慧勤禪師舉了『倩女離魂』的故事，反覆探究，深禪師大為開悟，呈偈語說：『只是舊時行履處，等閑舉著便誵訛。夜來一陣狂風起，吹落桃花知幾多。』慧勤禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』 士圭，是成都史氏的兒子，號竹庵。與他的伯父持一居士都喜歡《楞嚴經》。士圭說：『如果離開前塵，還有分別性，這正是生死根本。』伯父驚駭地說：『佛說的是妄語嗎？』士圭說：『佛當然不是妄語，且就現在居士您對面質問的心，究竟在哪裡？』伯父嘆息道：『佛說解第一空，名為師子吼。你走吧，不要滯留在這裡。』於是士圭南遊，登上龍門山，就把平時所學，告訴了清遠禪師。清遠禪師說：『你對心的理解已經很透徹了，只是欠缺著力開眼。』於是讓士圭擔任堂司的職務。有一天，士圭侍立在清遠禪師身旁，清遠禪師問：『絕對待時如何？』清遠禪師說：『就像你們僧堂中打椎一樣。』士圭茫然不知所措。清遠禪師晚上來到堂司，士圭又提起之前的話，清遠禪師說：『閑言語。』士圭在清遠禪師的言語下大悟。政和（1111-1118）末年，士圭住持和州天寧寺。 惟清禪師，閑居在照默堂十五年，天下的學人都慕名而來。政和七年（1117）九月十八日，吃完飯後關上房門，派人叫來以棲首座，敘說訣別的話。於是起身沐浴更衣，用手指著頭頂，侍者為他淨髮完畢，安坐而圓寂。前十天，自己寫了無生常住（指不生不滅的常住真心）。
【English Translation】 English version Question: What is the place of true understanding (Liang Suizhi Chu)? Chan Master Shen deeply understood the Buddhist principles at Zifu Temple and later resided there. At that time, many people came to visit him, so much so that their shoes filled the area outside the door. One day, Chan Master Huiqin went out to propagate the Dharma. During a tea break, Chan Master Shen led the monks on patrol to the Thousand-Person Street. Chan Master Huiqin asked, 'Since it is the Thousand-Person Street, why is there only one person?' Chan Master Shen replied, 'It is better to have a little truth than much falsehood.' Chan Master Huiqin said, 'Is that so?' Chan Master Shen felt ashamed. Coincidentally, the court changed Zifu Temple into Shenxiao Palace, so Chan Master Shen left and went to Jiangshan to ask Chan Master Huiqin for guidance. Chan Master Huiqin said, 'Zifu Temple can stop knowing these things.' Chan Master Shen said, 'I am indeed not yet stable, and I hope the monk will not be offended.' Chan Master Huiqin cited the story of 'Qian Nv Leaving Her Soul,' repeatedly exploring it. Chan Master Shen had a great enlightenment and presented a verse saying, 'It's just the old place of walking, casually mentioning it leads to mistakes. Last night, a gust of wind arose, how many peach blossoms were blown off?' Chan Master Huiqin patted the table and said, 'Isn't this the intention of the living patriarch?' Shi Gui was the son of the Shi family in Chengdu, named Zhu'an. He and his uncle, Layman Chiyi, both liked the Shurangama Sutra. Shi Gui said, 'If one leaves the past dust and still has discriminating nature, this is the root of birth and death.' The uncle exclaimed in horror, 'Is the Buddha speaking falsely?' Shi Gui said, 'Of course the Buddha is not speaking falsely, but where exactly is the mind of the layman questioning me face to face right now?' The uncle sighed and said, 'The Buddha said that understanding the first emptiness is called the lion's roar. You go, do not stay here.' So Shi Gui traveled south, ascended Dragon Gate Mountain, and told Chan Master Qingyuan what he had learned. Chan Master Qingyuan said, 'Your understanding of the mind is already very thorough, but you lack the effort to open your eyes.' So he let Shi Gui take the position of the hall manager. One day, Shi Gui stood beside Chan Master Qingyuan, and Chan Master Qingyuan asked, 'How is it when there is absolute waiting?' Chan Master Qingyuan said, 'It's like striking the gavel in your monks' hall.' Shi Gui was at a loss. Chan Master Qingyuan came to the hall office in the evening, and Shi Gui brought up the previous conversation again. Chan Master Qingyuan said, 'Idle talk.' Shi Gui had a great enlightenment under Chan Master Qingyuan's words. At the end of the Zhenghe period (1111-1118), Shi Gui resided at Tianning Temple in Hezhou. Chan Master Weiqing lived in seclusion in Zhaomo Hall for fifteen years, and scholars from all over the world came to him. On the eighteenth day of the ninth month of the seventh year of Zhenghe (1117), after eating, he closed the door and sent someone to call the head monk Yiqi, telling him farewell words. Then he got up, bathed, and changed his clothes, pointed to the top of his head, and the attendant finished cleaning his hair. He sat peacefully and passed away. Ten days before, he wrote 'Wu Sheng Chang Zhu' (referring to the uncreated and permanent true mind).
真歸告銘曰。賢劫第四尊。釋迦文佛。直下第四十八世孫惟清。雖從本覺應緣出生。而了緣即空。初無自性。氏族親里。莫得而詳。但以正因一念。為所宗。承是廁釋迦之遠孫。其號靈源叟。據自了因。所了妙性。無名字中。示稱謂耳。亦臨濟無位真人。傅大士之心王類矣。亦正法眼藏。涅槃妙心。惟證乃知。余莫能測者歟。所以六祖問讓和尚什麼處來。曰嵩山來。祖曰。什麼物恁么來。曰說似一物即不中。祖曰。還假修證否。曰修證即不無。污染即不得。祖曰。即此不污染。是諸佛之護念。汝既如是。吾亦如是。茲蓋獨標清凈法身。以遵教外別傳之宗。而揀云報化。非真佛。亦非說法者。然非無報化大功大用。謂若解通報化。而不頓見法身。則滯污染緣。乖護念旨理。必警省耳。夫少室道行。光騰後裔。則有云門偃舊。雄音絕唱於國中。臨濟玄振。大用大機。于天下皆得正傳。世咸宗奉。惟清望臨濟九世祖也。今宗教衰喪。其未盡絕滅者。惟二家。微派班班有焉。然名多愧實。顧適當危寄。而朝露身緣。勢迫晞墜。因力病。釋俗從真。敘如上事。以授二三子。吾委息后。當用依稟。觀究即不違先聖法門。而目見深益。慎勿隨末法所尚。乞空文于有位。求為志銘。張飾說以浼。吾至囑至囑。因目所敘。曰無生常住真歸
【現代漢語翻譯】 真歸（Zhengui）墓誌銘上說：賢劫（Xianjie，賢劫，佛教宇宙觀中的一個時期）第四尊，釋迦文佛（Shijiamouni Fo，佛教的創始人），是直系第四十八世孫惟清（Weiqing）。雖然從本覺（Benjue，佛教術語，指眾生本有的覺悟）應緣出生，但了知緣起性空，本來就沒有自性。他的氏族親屬，無法詳細得知。只是以正因（Zhengyin，佛教術語，指正確的因）一念作為宗旨。繼承了釋迦牟尼佛的遠房後裔，他的稱號是靈源叟（Lingyuansou）。根據他自己了悟的因，所了悟的妙性，在沒有名字中，顯示稱謂罷了。也像是臨濟（Linji，唐代禪宗大師）的無位真人（Wuweizhenren，佛教術語，指不執著于任何地位的真人），傅大士（Fu Dashi，南北朝時期的居士，佛教在家修行者）的心王（Xinwang，佛教術語，指心識的主宰）一樣。也是正法眼藏（Zhengfayanzang，佛教術語，指佛法的精髓），涅槃妙心（Niepanmiaoxin，佛教術語，指涅槃的微妙之心），只有證悟才能知道，其他人無法測度啊。所以六祖（Liuzu，禪宗六祖慧能）問讓和尚（Rang Heshang）從什麼地方來，讓和尚說：『從嵩山（Songshan）來。』六祖說：『什麼東西這樣來？』讓和尚說：『說像一個東西就不對了。』六祖說：『還用修證嗎？』讓和尚說：『修證不是沒有，污染卻是不可以的。』六祖說：『就是這不污染，是諸佛的護念。你既然這樣，我也是這樣。』這大概是獨自標明清凈法身（Qingjingfashen，佛教術語，指清凈的佛身），以遵循教外別傳（Jiaowaibiechuan，佛教術語，指不通過文字教典，直接以心傳心的法門）的宗旨，而揀擇說報身佛（Baoshenfo，佛教術語，指通過修行獲得的佛身）和化身佛（Huashenfo，佛教術語，指爲了度化眾生而示現的佛身）不是真佛，也不是說法者。然而並非沒有報身佛和化身佛的大功大用。如果理解通達報身佛和化身佛，而不立刻見到法身佛，就會滯留在污染的因緣中，違背諸佛護念的旨意。必須警醒反省啊。少室（Shaoshi，指嵩山少室山）的道行，光芒照耀後代，於是有云門偃（Yunmen Yan，雲門宗的創始人）的雄渾聲音在國中絕唱，臨濟玄（Linji Xuan，臨濟宗的傳承）的大用大機，在天下都得到正傳，世人都宗奉。惟清是臨濟的第九世祖。現在宗教衰敗喪失，沒有完全滅絕的，只有這兩家。微弱的支派還勉強存在。然而名聲大多愧對實際。考慮到正當危難寄託之時，而朝露般的身緣，勢必面臨消逝。因此因病，捨棄世俗，歸向真理，敘述以上的事情，來授予你們幾個弟子。我去世后，應當用來依從稟告。觀察研究就不違背先聖的法門，而親眼見到深刻的利益。謹慎不要隨從末法時代所崇尚的，向有地位的人乞求空洞的文字，請求撰寫墓誌銘，張揚粉飾來玷污我。我再三囑咐，再三囑咐。因此根據所敘述的，命名為『無生常住真歸』。
【English Translation】 The inscription of Zhengui reads: 'The fourth venerable one of the Bhadrakalpa (Bhadrakalpa, a period in Buddhist cosmology), Shakyamuni Buddha (Shijiamouni Fo, the founder of Buddhism), is the direct 48th generation descendant Weiqing. Although born from the inherent enlightenment (Benjue, a Buddhist term referring to the innate enlightenment of all beings) in response to conditions, he understands that conditioned existence is empty and inherently without self-nature. His clan and relatives cannot be known in detail. He only takes the single thought of right cause (Zhengyin, a Buddhist term referring to the correct cause) as his principle. He inherits the distant descendants of Shakyamuni Buddha, and his title is Lingyuansou. According to the cause he himself realized, the wonderful nature he realized, he merely shows a designation in the absence of names. He is also like Linji's (Linji, a Zen master of the Tang Dynasty) True Man of No Rank (Wuweizhenren, a Buddhist term referring to a true person who is not attached to any position), and the Mind King (Xinwang, a Buddhist term referring to the master of consciousness) of Fu Dashi (Fu Dashi, a lay Buddhist practitioner of the Southern and Northern Dynasties). He is also the Treasury of the Eye of the True Dharma (Zhengfayanzang, a Buddhist term referring to the essence of the Buddha's teachings), the Wonderful Mind of Nirvana (Niepanmiaoxin, a Buddhist term referring to the wonderful mind of Nirvana), which only enlightenment can know, and others cannot fathom. Therefore, the Sixth Patriarch (Liuzu, the Sixth Patriarch Huineng of Zen Buddhism) asked the monk Rang (Rang Heshang) where he came from, and the monk Rang said: 'From Songshan (Songshan).' The Sixth Patriarch said: 'What thing comes like this?' The monk Rang said: 'To say it is like a thing is not right.' The Sixth Patriarch said: 'Is cultivation and realization still needed?' The monk Rang said: 'Cultivation and realization are not absent, but defilement is not allowed.' The Sixth Patriarch said: 'This very non-defilement is the protection and mindfulness of all Buddhas. Since you are like this, so am I.' This probably uniquely marks the pure Dharma body (Qingjingfashen, a Buddhist term referring to the pure body of the Buddha) to follow the principle of special transmission outside the teachings (Jiaowaibiechuan, a Buddhist term referring to the Dharma gate of direct transmission from mind to mind without relying on written scriptures), and to choose and say that the Reward Body Buddha (Baoshenfo, a Buddhist term referring to the body of the Buddha attained through practice) and the Manifestation Body Buddha (Huashenfo, a Buddhist term referring to the body of the Buddha manifested to liberate sentient beings) are not the true Buddha, nor are they the preachers. However, it is not that there is no great merit and great function of the Reward Body Buddha and the Manifestation Body Buddha. If one understands and penetrates the Reward Body Buddha and the Manifestation Body Buddha without immediately seeing the Dharma Body Buddha, one will be stuck in the defiled conditions and violate the meaning of the protection and mindfulness of all Buddhas. One must be vigilant and reflect. The practice of Shaoshi (Shaoshi, referring to Shaoshi Mountain of Songshan), its light shines on later generations, so there is Yunmen Yan's (Yunmen Yan, the founder of the Yunmen School) heroic voice singing in the country, and Linji Xuan's (Linji Xuan, the transmission of the Linji School) great function and great opportunity, which have all been rightly transmitted in the world, and the world reveres them. Weiqing is the ninth generation ancestor of Linji. Now that religion is declining and lost, the only ones that have not been completely extinguished are these two families. Weak branches still barely exist. However, fame mostly shames reality. Considering that it is the time to entrust to danger, and the body like morning dew is bound to face disappearance. Therefore, due to illness, he abandons the secular and returns to the truth, narrating the above matters to entrust to you disciples. After my death, it should be used to follow and report. Observing and studying will not violate the Dharma gate of the former sages, and one will personally see profound benefits. Be careful not to follow what is valued in the degenerate age, begging for empty words from those in high positions, asking for an epitaph to be written, exaggerating and embellishing to defile me. I repeatedly urge, repeatedly urge. Therefore, according to what is narrated, it is named 'No Birth, Constant Abiding, True Return.'"
告。且系之以銘。銘曰。無涯湛海。瞥起一漚。亙乎百年。曷浮曷休。廣漠清漢。歘生片云。有無起滅。隱顯何分。了茲二者。即見實相。十世古今。始終現量。吾銘此旨。昭示汝曹。泥多佛大。水長船高。清又遺誡。藏骨石于海。會示生死。不與眾隔也。門弟子不敢違。朝廷賜號佛壽○政和七年九月日。慧勤示眾。祖師心印狀。示鐵牛之機去。即印住。住即印。破直饒。不去不住亦未是。衲僧行履處。作么生是。衲僧行履處。待十月前後。為諸人注破。至十月八日。沐浴更衣。端坐手寫數書。別故舊。停筆而化。阇維收。靈骨舍利。塔于本山○克勤。自夾山受請。復徙道林。丁酉詔。住蔣山○金陵俞道婆。初市油糍為業。嘗參瑯玡起。起以臨濟無位真人話示之。一日聞丐者唱蓮花落云。不因柳毅傳書信。何緣得到洞庭湖。忽有省。不覺大笑。拋棄油糍。與市兒競拾。其夫詬曰。你顛耶。婆撫掌。曰非汝境界。往見起。起望之。知其造詣。問那個是無位真人。婆應聲曰。有一無位真人。六臂三頭努力嗔。一擘華山分兩路。萬年流水不知春。自是見僧。便曰。兒兒才擬議。便掩卻門。守珣往勘之。婆遽呼曰兒兒。珣曰娘娘。爺在甚處。婆轉身拜露柱。珣蹋倒曰。將謂有多少奇特。便出。婆蹶起曰。兒兒來。我惜你則個。
【現代漢語翻譯】 現代漢語譯本： （清遠禪師）告誡（他的弟子們），並且把這些話刻在銘文上。銘文說：『無邊無際的湛藍大海，偶爾泛起一個水泡。綿延百年，何時漂浮，何時停歇？廣闊無垠的清澈天空，忽然生出一片雲彩。存在與不存在，產生與消滅，隱藏與顯現，有什麼區別呢？如果明白了這兩者，就能見到實相。十世的古往今來，始終都在眼前顯現。我把這個道理刻在銘文上，明白地告訴你們。泥多了，佛像就大；水漲了，船就高。』清遠禪師又留下遺囑，把骨灰藏在海邊的石頭裡，爲了顯示生死輪迴的道理，不與大眾隔絕。門下弟子不敢違背。（宋徽宗）朝廷賜號『佛壽』。（宋）政和七年（1117年）九月，慧勤（禪師）向大眾開示祖師心印的狀況，用鐵牛的機鋒來開示。如果執著于『去』，就被印住了；執著于『住』，也被印住了。打破這種執著，即使『不去不住』也還不是（真正的解脫）。衲僧（指僧人）應該如何行走呢？什麼是衲僧行走的地方？等到十月前後，我再為你們解釋清楚。到了十月初八，（慧勤禪師）沐浴更衣，端坐著手寫了幾封信，與老朋友告別，停筆后就圓寂了。火化后，收集到靈骨舍利，建塔在本山。（克勤禪師）從夾山接受邀請，又遷到道林。（宋）丁酉年，（宋徽宗）下詔（克勤禪師）住持蔣山。（金陵）俞道婆，起初以賣油糍為生。曾經參拜瑯玡禪師，瑯玡禪師用臨濟的『無位真人』的話來開示她。有一天，她聽到乞丐唱蓮花落，唱道：『不因柳毅傳書信，何緣得到洞庭湖？』忽然有所領悟，不禁大笑，拋棄了油糍，與市場上的孩子爭搶（東西）。她的丈夫責罵她說：『你瘋了嗎？』俞道婆拍手說：『這不是你能理解的境界。』她前去拜見瑯玡禪師，瑯玡禪師看到她，知道她已經有所成就，問：『哪個是無位真人？』俞道婆應聲答道：『有一無位真人，六臂三頭努力嗔。一擘華山分兩路，萬年流水不知春。』從此以後，她見到僧人，就說：『兒兒才擬議，便掩卻門。』守珣禪師前去勘驗她，俞道婆突然呼叫道：『兒兒！』守珣禪師說：『娘娘，爺在甚處？』俞道婆轉身拜露柱。守珣禪師一腳踢倒露柱，說：『還以為有多少奇特之處。』就離開了。俞道婆爬起來說：『兒兒來，我疼愛你。』 專有名詞解釋： 清遠禪師：禪師名號 政和：宋徽宗年號 慧勤：禪師名號 克勤：禪師名號 夾山：山名，寺廟所在地 道林：寺廟名 丁酉：干支紀年 蔣山：山名，寺廟所在地 金陵：古地名，今南京 俞道婆：人名 瑯玡：山名，寺廟所在地 臨濟：佛教宗派名 無位真人：佛教術語，指超越一切相對概念的真我 柳毅傳書：古代傳說故事 洞庭湖：湖名 守珣：禪師名號
【English Translation】 English version: (Chan Master Qingyuan) admonished (his disciples) and inscribed these words on a memorial inscription. The inscription says: 'The boundless and vast sea, occasionally a bubble arises. Stretching for a hundred years, when will it float, when will it rest? The vast and clear sky, suddenly a wisp of cloud appears. Existence and non-existence, arising and ceasing, hidden and manifest, what is the difference? If you understand these two, you will see the true nature. The past and present of ten lifetimes are always manifest before your eyes. I inscribe this principle on the memorial inscription, clearly telling you all. The more mud, the bigger the Buddha; the higher the water, the higher the boat.' Chan Master Qingyuan also left a will, burying his ashes in the rocks by the sea, in order to show the principle of the cycle of birth and death, not to be separated from the masses. The disciples dared not disobey. The (Song Huizong) court bestowed the title 'Buddha Longevity'. In the ninth month of the seventh year of Zhenghe (1117) (of the Song Dynasty), Huaiqin (Chan Master) showed the assembly the state of the ancestral master's mind seal, using the iron ox's opportunity to instruct. If you are attached to 'going', you will be sealed; if you are attached to 'staying', you will also be sealed. Breaking through this attachment, even 'neither going nor staying' is not (true liberation). How should a mendicant monk (referring to a monk) walk? What is the place where a mendicant monk walks? Wait until around October, and I will explain it clearly to you all. On the eighth day of October, (Chan Master Huaiqin) bathed and changed clothes, sat upright and wrote several letters, bidding farewell to old friends, and passed away after stopping writing. After cremation, the relics of the spiritual bones were collected, and a pagoda was built on this mountain. (Chan Master Keqin) accepted an invitation from Jiashan and moved to Daolin. In the year of Dingyou (of the Song Dynasty), (Song Huizong) issued an edict (for Chan Master Keqin) to reside at Jiangshan. (Jinling) Yu Daopo, initially made a living by selling fried rice cakes. She once visited Chan Master Langye, who used Linji's words of the 'True Person of No Rank' to instruct her. One day, she heard a beggar singing a lotus flower ballad, singing: 'If not for Liu Yi delivering the letter, how could one reach Dongting Lake?' Suddenly she had an epiphany, and couldn't help but laugh, abandoning the fried rice cakes and competing with the children in the market to pick up (things). Her husband scolded her, saying: 'Are you crazy?' Yu Daopo clapped her hands and said: 'This is not a realm you can understand.' She went to visit Chan Master Langye, who saw her and knew that she had achieved something, and asked: 'Who is the True Person of No Rank?' Yu Daopo responded: 'There is a True Person of No Rank, with six arms and three heads, striving to be angry. Splitting Mount Hua into two paths with one stroke, the flowing water of ten thousand years does not know spring.' From then on, when she saw monks, she would say: 'As soon as the children try to think, they close the door.' Chan Master Shou Xun went to examine her, and Yu Daopo suddenly called out: 'Children!' Chan Master Shou Xun said: 'Mother, where is father?' Yu Daopo turned around and bowed to the pillar. Chan Master Shou Xun kicked down the pillar and said: 'I thought there was something special.' And left. Yu Daopo got up and said: 'Children, come, I cherish you.' Explanation of proper nouns: Qingyuan: Chan Master's title Zhenghe: Emperor Huizong of Song Dynasty's reign title Huaiqin: Chan Master's title Keqin: Chan Master's title Jiashan: Mountain name, location of the temple Daolin: Temple name Dingyou: Sexagenary cycle year Jiangshan: Mountain name, location of the temple Jinling: Ancient place name, now Nanjing Yu Daopo: Person's name Langye: Mountain name, location of the temple Linji: Name of a Buddhist sect True Person of No Rank: Buddhist term, referring to the true self that transcends all relative concepts Liu Yi Delivering the Letter: Ancient legend story Dongting Lake: Lake name Shou Xun: Chan Master's title
珣竟不顧。又仲安首座。亦往見之。婆問甚處來。曰。德山來。曰德山泰乃。婆兒子。曰婆是甚人兒子。曰老婆被上座一問。直得立地放尿。婆嘗頌婆子偷趙州筍因緣曰。虎穴魔宮到者稀。老婆失腳又懷疑。趙州吃掌無人會。直至如今成是非。又頌。馬祖不安因緣。日面月面。虛空閃電。雖然截斷天下。衲子舌頭分明。只道得一半○克勤。到蔣山開堂。婆于眾中躍出。以身一拶。便歸眾。勤曰。見怪不怪。其怪自壞。勤次日。至其家。婆不出。厲聲曰。這般黃口小兒也。道出來開堂說法。勤曰。婆子少賣弄。我識得你了也。婆遂大笑。出相見○景元。號元布袋。參克勤于蔣山。因僧讀死心語云。既迷須得個悟。既悟須識悟中迷。迷中悟。迷悟兩忘。卻從無迷悟處。建立一切法。元聞而疑。即趨佛殿。手托門扉。豁然大徹。繼而執侍。勤目為聱頭。元侍者。自題肖像付曰。生平只說聱頭禪。撞著贅頭如鐵壁。脫卻羅籠截卻跟。大地撮來黑黍黑。晚年轉覆沒刁刀。奮金剛椎碎窠窟。他時要識圓悟面。一為渠儂並拈出○祖覺。嘉州楊氏子。幼聰慧。書史過目成誦。著書排釋。惡境忽現。悔過出家。未幾疽發膝上。五年醫莫愈。因書華嚴合論。畢夜感異夢。遂悟華嚴宗旨。嘗講于千部堂。適元靜至。謂覺曰。觀公講說。獨步西
【現代漢語翻譯】 現代漢語譯本： 珣最終還是不理會。又有仲安首座，也去拜訪她。婆問：『從哪裡來？』答：『從德山來。』婆說：『德山算什麼？不過是個老婆子的兒子。』答：『婆又是誰的兒子？』婆說：『老婆子被上座您一問，真想立刻死去。』婆曾經為婆子偷趙州筍的因緣作頌說：『虎穴魔宮到過的人稀少，老婆失腳又生懷疑。趙州捱打無人領會，直到如今還在爭論是非。』又為馬祖不安的因緣作頌說：『日面月面，虛空閃電。雖然截斷天下衲子的舌頭，分明也只說了一半。』 圓悟克勤禪師到蔣山開堂說法，婆在人群中跳出來，用身體一撞，便回到人群中。克勤說：『見怪不怪，其怪自敗。』克勤第二天到她家，婆不出來，厲聲說：『這般黃口小兒，也敢出來開堂說法！』克勤說：『婆子少賣弄，我識破你了！』婆於是大笑，出來相見。 景元，號元布袋，在蔣山參拜克勤禪師。因為僧人讀死心語說：『既然迷惑，就必須有個覺悟；既然覺悟，就必須認識覺悟中的迷惑。迷惑中悟，迷惑覺悟兩忘，卻從無迷惑覺悟處，建立一切法。』元聽了感到疑惑，便跑到佛殿，手托門扉，豁然大徹大悟。之後擔任侍者，克勤稱他為『聱頭』（指不通事理的人）。元侍者自己題寫肖像並附言說：『平生只說聱頭禪，撞著贅頭如鐵壁。脫卻羅籠截卻跟，大地撮來黑黍黑。晚年轉覆沒刁刀，奮金剛椎碎窠窟。他時要識圓悟面，一為渠儂並拈出。』 祖覺，嘉州楊氏之子，從小聰明，讀書過目成誦，著書排斥佛教。後來惡境忽然顯現，後悔而剃度出家。不久膝蓋上長了毒瘡，五年醫治無效。因為書寫《華嚴合論》完畢，夜裡感應到奇異的夢境，於是領悟了《華嚴經》的宗旨。曾經在千部堂講經，恰逢元靜到來，對祖覺說：『觀看您講說，獨步西。
【English Translation】 English version: Xun ultimately ignored him. Then the Venerable Zhong'an also went to visit her. The old woman asked, 'Where do you come from?' He replied, 'From Deshan.' The old woman said, 'What is Deshan? Just the son of an old woman.' He replied, 'Whose son is the old woman?' The old woman said, 'This old woman, being asked by you, Venerable, feels like dying on the spot.' The old woman once composed a verse on the cause and condition of the old woman stealing Zhao Zhou's (778-897) bamboo shoots, saying: 'Few have reached the tiger's den and demon palace; the old woman slipped and became suspicious again. No one understands Zhao Zhou's slap; even now, there is still controversy.' She also composed a verse on Ma Zu's (709-788) unease, saying: 'Sun face, moon face, lightning in the void. Although cutting off the tongues of all monks in the world, they only speak half of it clearly.' Chan Master Yuanwu Keqin (1063-1135) opened a Dharma hall at Jiangshan. The old woman jumped out from the crowd, bumped into him with her body, and then returned to the crowd. Keqin said, 'If you see something strange and don't find it strange, the strangeness will disappear on its own.' The next day, Keqin went to her house. The old woman didn't come out and said sternly, 'This kind of young child dares to come out and open a Dharma hall to preach!' Keqin said, 'Old woman, stop showing off; I see through you!' The old woman then laughed loudly and came out to meet him. Jingyuan, named Yuan Budai, visited Keqin at Jiangshan. Because a monk read the 'Words of Dead Heart,' saying, 'Since there is delusion, there must be enlightenment; since there is enlightenment, one must recognize the delusion within enlightenment. Delusion within enlightenment, forgetting both delusion and enlightenment, yet from the place of no delusion or enlightenment, establish all dharmas.' Yuan felt doubtful upon hearing this and went to the Buddha hall, holding the door with his hand, and suddenly had a great enlightenment. Afterwards, he served as an attendant. Keqin called him 'Aotou' (meaning someone who doesn't understand reason). Attendant Yuan wrote a portrait of himself with the inscription: 'Throughout my life, I only talk about Aotou Chan; encountering a stubborn head is like an iron wall. Shedding the cage and cutting off the root, the whole earth is gathered into black millet. In old age, I have no more tricks; wielding the Vajra pestle, I smash the nests. If you want to know Yuanwu's face in the future, I will pick it out for you.' Zujue, from the Yang family of Jia Prefecture, was intelligent from a young age, reading books and reciting them from memory. He wrote books to reject Buddhism. Later, evil realms suddenly appeared, and he regretted it and became a monk. Soon after, a carbuncle grew on his knee, and after five years of treatment, it was ineffective. Because he finished writing the 'Huayan Helun,' he sensed a strange dream at night, and thus understood the principles of the Huayan Sutra. He once lectured at the Qianbu Hall, and Yuanjing happened to arrive and said to Zujue, 'Watching your lectures, you are unparalleled in the west.'
南。惜未解離文字相耳。儻能問道外方。即今之周金剛也。覺欣然罷講。出峽謁張商英。英曰。若向上一著。非蔣山老。孰能指南。遂遣書為覺介紹。依克勤。一日入室。勤舉。羅山道有言時踞虎頭收虎尾。第一句下。明宗旨。無言時覿露機鋒。如同電。拂作么生會。覺無對。夙夜參究。忽然有省。呈偈曰。家住孤雲頂。長年半掩門。自嗟身已老。活計付兒孫。勤見而大笑。次日入室。勤問。昨日公案作么生。覺擬對。勤便喝曰。佛法不是這個道理○法泰。漢州李氏子。克勤住蔣山。泰為座元有。僧仲安。來謁勤。因扣泰。遂領旨。及泰住德山。遣安至蔣山。通嗣書。勤在法堂上。安棒書趨前。勤曰。千里馳達。不辱宗風。公案現成。如何通訊。曰覿面相呈。更無回互。曰此是德山底。那個是專使底。曰豈有第二人。曰背後底聻。安便度書。勤曰。作家禪客。天然猶在。曰分付與蔣山。乃下通首座。大眾書首座曰。玄沙白紙。此自何來。安呈起書曰。見么座遂引手接。安復執卻。曰久默斯要。不務速說。今日拜呈。幸希一鑒。座便喝。安曰。作家首座。座又喝。安打一書座擬議。安曰。未明三八九。不免自沉吟。又以書打一下曰。接勤與清遠立法堂盻其作略。勤厲聲曰。打我首座死也。遠曰。官馬廝踢。有甚憑據。安
【現代漢語翻譯】 南（地名）。可惜（他）未能理解文字的表象。如果能夠詢問道以外的真理，那麼現在（他）就是周金剛了。覺（僧人名）高興地停止講經，出川前往拜見張商英。張商英說：『如果想要了解最根本的道理，非得是蔣山（寺廟名）的老和尚（指克勤）才能指點迷津。』於是寫信為覺介紹，讓他依止克勤。一天入室請教，克勤舉出羅山（禪師名）的話說：『有時踞虎頭收虎尾，第一句下，明宗旨。無言時覿露機鋒，如同電拂。作么生會？』覺無言以對。日夜參究，忽然有所領悟，呈上偈語說：『家住孤雲頂，長年半掩門。自嗟身已老，活計付兒孫。』克勤見了哈哈大笑。第二天入室，克勤問：『昨日的公案作么生？』覺剛要回答，克勤便喝道：『佛法不是這個道理！』 法泰（僧人名），漢州李氏之子。克勤住在蔣山（寺廟名）時，法泰是座元（寺院中的首座）。有個僧人仲安（僧人名），來拜見克勤，因為請教法泰，於是領悟了旨意。等到法泰住持德山（寺廟名）后，派遣仲安到蔣山，送上嗣法書。克勤在法堂上，仲安拿著書上前。克勤說：『千里迢迢趕來，沒有辱沒宗風。公案現成，如何通訊？』仲安說：『覿面相呈，更無回互。』克勤說：『這是德山的，哪個是專使的？』仲安說：『豈有第二人？』克勤說：『背後底聻？』仲安便遞上書。克勤說：『作家禪客，天然猶在。』說：『分付與蔣山。』於是交給通首座。大眾書首座說：『玄沙白紙，此自何來？』仲安拿起書呈上說：『見么座遂引手接。』仲安又執卻，說：『久默斯要，不務速說。今日拜呈，幸希一鑒。』座便喝。仲安說：『作家首座。』座又喝。仲安打一書座擬議。仲安說：『未明三八九，不免自沉吟。』又以書打一下說：『接勤與清遠立法堂盼其作略。』克勤厲聲說：『打我首座死也。』遠說：『官馬廝踢，有甚憑據？』仲安
【English Translation】 South (place name). It's a pity (he) hasn't understood the appearance of words. If (he) can inquire about the truth beyond the Tao, then now (he) is Zhou Jingang. Jue (name of a monk) happily stopped lecturing and went out of Sichuan to visit Zhang Shangying. Zhang Shangying said, 'If you want to understand the most fundamental truth, it must be the old monk of Jiangshan (name of a temple) (referring to Keqin) who can point the way.' So he wrote a letter to introduce Jue and let him rely on Keqin. One day, he entered the room to ask for advice, and Keqin cited Luo Shan's (name of a Zen master) words, 'Sometimes occupying the tiger's head and collecting the tiger's tail, under the first sentence, clarify the purpose. When there is no speech, the opportunity is revealed, like an electric whisk. How do you understand it?' Jue was speechless. He studied day and night, and suddenly realized something, and presented a verse saying, 'My home is on the top of a lonely cloud, and the door is half-closed all year round. I sigh that I am old, and I leave my livelihood to my children and grandchildren.' Keqin laughed when he saw it. The next day, he entered the room, and Keqin asked, 'How is yesterday's koan?' As soon as Jue was about to answer, Keqin shouted, 'Buddhism is not this principle!' Fa Tai (name of a monk), son of the Li family of Hanzhou. When Keqin lived in Jiangshan (name of a temple), Fa Tai was the first seat (the head seat in the temple). There was a monk Zhong An (name of a monk) who came to visit Keqin, and because he asked Fa Tai for advice, he understood the meaning. When Fa Tai became the abbot of Deshan (name of a temple), he sent Zhong An to Jiangshan to send the Dharma transmission letter. Keqin was in the Dharma hall, and Zhong An stepped forward with the letter. Keqin said, 'Coming from thousands of miles away, you have not disgraced the sect style. The koan is ready-made, how to communicate?' Zhong An said, 'Present it face to face, and there will be no turning back.' Keqin said, 'This is Deshan's, which one is the special envoy's?' Zhong An said, 'How can there be a second person?' Keqin said, 'What about the one behind?' Zhong An then handed over the letter. Keqin said, 'The writer Zen guest is still natural.' Said, 'Give it to Jiangshan.' So he gave it to Tong, the first seat. The first seat of the public book said, 'Xuansha white paper, where does this come from?' Zhong An picked up the book and presented it, saying, 'See, the seat then stretched out his hand to take it.' Zhong An held it back and said, 'Silence is the key, don't rush to speak. Today, I present it, I hope to see it.' The seat then shouted. Zhong An said, 'Writer first seat.' The seat shouted again. Zhong An hit a book seat deliberation. Zhong An said, 'If you don't understand three, eight, or nine, you can't help but ponder.' He hit it again with the book and said, 'Jieqin and Qingyuan Lifatang look forward to his work.' Keqin said sternly, 'It's killing my first seat.' Yuan said, 'Official horses kick each other, what's the evidence?' Zhong An
曰。說甚官馬廝踢。正是龍象蹴蹋也。勤曰。喚來喚來。安復至法堂上。勤曰。我五百眾中首座。你為甚打他。安曰。和尚也。吃一頓始得。勤顧遠吐舌。遠曰。未在乃問。安曰。只如空手把鋤頭步行。騎水牛人從橋上過橋。流水不流。意作么生。安低躬曰。所供並是詣實。遠大笑曰。元來是家裡人。安又至五祖表自處。通法眷書。自曰。書里說甚麼。曰文彩已彰。曰畢竟說甚麼。曰當陽揮寶劍。曰近前來這裡。不識數字。曰莫詐敗。自顧侍者曰。這是那裡僧。曰多少人疑著。侍者曰。曾在和尚會下去。曰怪得恁么滑頭。曰曾被和尚鈍置來。自遂將書。于爐上薰曰。南無三滿多沒䭾喃。安近前彈指而已。安再至蔣山坐夏。勤使分座秋辭歸。勤曰。子何所需。曰短歌須要數十丈長句。只消三兩言。勤遂送以頌曰。使乎不辱命。臨機貴專對。安禪捋虎鬚著。著超方外。不惟明窗下。安排掇向禪床拶險崖。拈槌豎拂奮雄辯。金聲玉振猶奔雷。九旬落落提綱宗。衲子濟濟長趨風。解黏去縛手段辣。驅耕奪食尤雍容。夏滿思山要歸去。了卻武陵一段事。勃窣理窟乃胸中。行行不患無知己。臨行索我送行篇。栗棘蓬里金剛圈。短歌須要數十丈。長句只消三兩言。金毛獅子解翻身。個是叢林傑出人。不日孤峰大哮吼。五葉一華天地春
。安后出世。鼎州靈巖嗣泰○初端裕。歷參名宿。晚謁克勤。勤問。誰知正法眼藏。向這瞎驢邊滅卻。即今是滅不滅。曰請和尚合取口好。曰。此猶未出常情。裕擬對。勤擊之。裕頓去所滯。勤印以偈曰。二三四七初無間。顯大威光示的傳。把斷關津勿輕放。草深誰顧法堂前。遂命分座訓徒。
(戊戌)芙蓉道楷禪師入寂(投子青法嗣曹洞第八世)
道楷庵芙蓉。政和八年五月十四日。索筆書偈曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。移時乃逝○世奇。成都人。初造龍門。一日燕坐。瞌睡。群蛙忽鳴。誤聽為淨髮版響。亟趨往。或曰。蛙鳴非版也。奇恍然詣方丈剖露。遠曰。豈不見羅睺羅。奇遽止之曰。和尚不必舉待某甲自看。未幾有省。乃占偈曰。夢中聞版響。覺后蝦蟆啼。蝦蟆與版響。山嶽一時齊。繇是益加參。究洞臻玄奧。遠命分座。奇固辭曰。此非細事也。如金針刺眼。毫髮若差。睛則破矣。愿生生居學地。而自煆煉。遠因以偈美之曰。有道只因頻退步。謙和元自慣回光。不知已自青雲上。猶更將身入眾藏。暮年學者力請。因說偈曰。諸法空故我心空。我心空故諸法同。諸法我心無別體。只在而今一念中。且道那一念眾罔措。奇喝一喝而逝○
【現代漢語翻譯】 現代漢語譯本：安和尚之後，靈巖嗣泰禪師出世（鼎州靈巖寺）。他最初跟隨端裕禪師，遍參各處名宿，晚年拜謁克勤禪師。克勤禪師問：『誰知道正法眼藏，向這瞎驢邊滅卻？現在是滅了還是沒滅？』嗣泰禪師回答：『請和尚合上嘴好。』克勤禪師說：『這還沒超出常情。』嗣泰禪師正要回答，克勤禪師就打了他。嗣泰禪師頓時消除了心中的滯礙。克勤禪師用偈語印證他：『二三四七初無間，顯大威光示的傳。把斷關津勿輕放，草深誰顧法堂前。』於是命令他分座教導徒弟。
（戊戌年(1118)）芙蓉道楷禪師圓寂（投子義青法嗣，曹洞宗第八世）
道楷禪師，號芙蓉。政和八年（1118）五月十四日，索要筆墨寫下偈語：『我年七十六，世緣今已足。生不愛天堂，死不怕地獄。撒手橫身三界外，騰騰任運何拘束。』過了一會兒就圓寂了。世奇禪師，成都人。最初拜訪龍門禪師。一天燕坐時，打瞌睡，忽然聽到群蛙鳴叫，誤以為是淨髮版的響聲，急忙跑過去。有人說：『蛙鳴不是版響。』世奇禪師恍然大悟，到方丈室剖白。遠禪師說：『難道你沒見過羅睺羅嗎？』世奇禪師立刻制止他說：『和尚不必舉例，待我自己看。』不久就有所領悟，於是作偈說：『夢中聞版響，覺后蝦蟆啼。蝦蟆與版響，山嶽一時齊。』從此更加參究，深入洞徹玄奧。遠禪師命令他分座，世奇禪師堅決推辭說：『這不是小事啊，如同金針刺眼，稍微差錯，眼睛就瞎了。我願生生世世待在學習的地方，自我鍛鍊。』遠禪師因此用偈語讚美他：『有道只因頻退步，謙和元自慣回光。不知已自青雲上，猶更將身入眾藏。』晚年，學者們極力請求他開示，於是說偈語：『諸法空故我心空，我心空故諸法同。諸法我心無別體，只在而今一念中。』問道：『且說那一念？』眾人不知所措。世奇禪師大喝一聲而圓寂。
【English Translation】 English version: After Abbot An, Zen Master Szu-tai of Lingyan (Lingyan Temple in Dingzhou) appeared in the world. He initially followed Zen Master Duan-yu, widely visited famous masters, and in his later years paid homage to Zen Master Ke-qin. Zen Master Ke-qin asked: 'Who knows the treasury of the true Dharma eye, extinguished at the side of this blind donkey? Is it extinguished now or not?' Zen Master Szu-tai replied: 'Please, Abbot, close your mouth.' Zen Master Ke-qin said: 'This still hasn't gone beyond the ordinary.' As Zen Master Szu-tai was about to answer, Zen Master Ke-qin struck him. Zen Master Szu-tai instantly eliminated the stagnation in his mind. Zen Master Ke-qin confirmed him with a verse: 'Two, three, four, seven, initially without interval, manifesting great majestic light, showing the true transmission. Block the passes, do not lightly release, with deep grass, who cares before the Dharma hall?' Thereupon, he ordered him to share the seat and instruct disciples.
(In the year Wu-xu (1118), Zen Master Dao-kai of Furong (Furong Mountain) passed away (Dharma successor of Yi-qing of Touzi, the eighth generation of the Caodong school))
Zen Master Dao-kai, named Furong. On the fourteenth day of the fifth month of the eighth year of Zhenghe (1118), he requested brush and ink and wrote a verse: 'I am seventy-six years old, my worldly ties are now complete. In life, I do not love paradise; in death, I do not fear hell. Releasing my hands, I lie across the three realms, carefree and unrestrained, what constraints are there?' After a while, he passed away. Zen Master Shi-qi, a native of Chengdu. Initially, he visited Zen Master Longmen. One day, while sitting in meditation, he dozed off. Suddenly, a group of frogs croaked, and he mistakenly heard it as the sound of the hair-washing board, rushing over. Someone said: 'The frog's croaking is not the sound of the board.' Zen Master Shi-qi suddenly realized and confessed in the abbot's room. Zen Master Yuan said: 'Haven't you seen Rahula?' Zen Master Shi-qi immediately stopped him, saying: 'Abbot, there's no need to give an example; I'll look for myself.' Soon after, he had an insight and composed a verse: 'In a dream, I heard the sound of the board; after waking, the toad croaked. The toad and the sound of the board, mountains and peaks are all at once equal.' From then on, he further investigated, deeply penetrating the profound mysteries. Zen Master Yuan ordered him to share the seat, but Zen Master Shi-qi firmly declined, saying: 'This is not a small matter; it's like a golden needle piercing the eye. If there's the slightest mistake, the eye will be blinded. I wish to stay in the place of learning life after life, cultivating myself.' Zen Master Yuan therefore praised him with a verse: 'Having the Way is only because of frequent retreats, humility and harmony are naturally accustomed to turning the light inward. Not knowing that you are already above the blue clouds, you still enter the multitude to hide yourself.' In his later years, scholars earnestly requested him to give instructions, so he said in a verse: 'Because all dharmas are empty, my mind is empty; because my mind is empty, all dharmas are the same. All dharmas and my mind have no separate substance; they are only in this one thought right now.' He asked: 'Tell me, what is that one thought?' The crowd was at a loss. Zen Master Shi-qi shouted and passed away.
撫州白楊法順。綿州文氏子。依法遠。聞遠舉傅大士心王銘。言下有省。后觀寶藏。迅轉頓明大法。呈偈曰。頂有異峰云冉冉。源無別派水泠泠。遊山未到山窮處。終被青山礙眼睛。遠肯之。久病示眾云。久病未嘗推。木枕人來多。是問如何。山僧據問。隨緣對窗外。黃鸝口更多。眾中作者。試為山僧。指出病源。七尺之軀。甚處受病。眾下語皆不契。自撫掌一下。作嘔吐聲。又云。好個木枕子遂逝。阇維收舍利。目睛齒舌數珠。塔于寺西○云居法如。丹丘胡氏子。祝髮登具。遍參宗匠。晚至龍門。以平日所證白遠。遠曰。此皆學解。非究竟事。欲了生死。當求妙悟。如駭然諦信。一日命主香。積以道業。未辦固辭。遠曰。姑就職其中。大有人為。汝說法未幾。晨興開廚門。望見聖僧。契所未契。即白遠。遠曰。這裡還見聖僧么。如詣前問。訊乂手而立。遠曰。向汝道。大有人為汝說法○圓璣。得法慧南。住保寧。戊戌九月日。說偈而逝。壽八十三。夏六十三。阇維不壞者二。而糝以(五色)舍利。
(己亥)汝州天寧明禪師入寂
初道士林靈素。以妖術。謁蔡京。京引見帝。帝信之。賜素金門羽客。自號教主道君皇。帝詔改天下大寺。為神霄。玉清萬壽宮。改佛號大覺金仙。余為仙人大士。僧稱德士。
【現代漢語翻譯】 現代漢語譯本：撫州白楊法順禪師，是綿州文氏之子。他依止法遠禪師。聽聞法遠禪師講述傅大士的《心王銘》，在言語間有所領悟。後來閱讀經書寶藏，迅速而徹底地明白了佛法。他呈上偈語說：『頭頂有奇異的山峰，雲霧繚繞；源頭沒有別的支流，泉水清澈。遊山還沒有到山窮水盡的地方，最終還是被青山擋住了眼睛。』法遠禪師認可了他的見解。後來，法順禪師久病，向大眾開示說：『久病不曾推卸，木枕頭來的人很多。』有人問：『如何是這樣？』山僧就事論事，隨緣回答：『窗外的黃鸝鳥，叫得更多。』大眾中有能寫詩作偈的人，試著為山僧指出病源，這七尺之軀，哪裡生病了？大眾的回答都不契合他的意思。他自己拍了一下手掌，作出嘔吐的聲音。又說：『好一個木枕頭！』於是圓寂。荼毗后，收取捨利，包括眼睛、牙齒、舌頭和念珠，建塔于寺廟西邊。 云居法如禪師，是丹丘胡氏之子。剃度出家，受具足戒，廣泛參訪宗門大匠。晚年到龍門，將平日所證悟的告訴法遠禪師。法遠禪師說：『這些都是學來的理解，不是究竟的了悟。想要了脫生死，應當尋求妙悟。』法如禪師聽后非常震驚，深信不疑。一天，法遠禪師命他主管香火，法如禪師因為道業未成，想要堅決推辭。法遠禪師說：『姑且就職，其中大有人為你說法。』法如禪師說法沒多久，一天早晨打開廚房門，望見聖僧（指僧伽，佛教僧團），與自己未契合的地方相契合，立即告訴法遠禪師。法遠禪師說：『這裡還能見到聖僧嗎？』法如禪師走到法遠禪師面前請教，恭敬地拱手而立。法遠禪師說：『早就對你說過，大有人為你說法。』 圓璣禪師，得法于慧南禪師，住在保寧寺。戊戌年（1178年）九月，說偈后圓寂，享年八十三歲，僧臘六十三年。荼毗后，有兩顆牙齒沒有燒壞，並且摻雜著五色舍利。 己亥年（1179年），汝州天寧寺明禪師圓寂。 起初，道士林靈素用妖術，拜見蔡京。蔡京引薦他見皇帝，皇帝信任他，賜給林靈素『金門羽客』的稱號，自號『教主道君皇帝』。皇帝下詔將天下的大寺廟改為神霄玉清萬壽宮，更改佛號為大覺金仙，其餘的佛菩薩改為仙人大士，僧人稱為德士。
【English Translation】 English version: Dharma Master Fashun of Baiyang in Fuzhou, was the son of the Wen family of Mianzhou. He relied on Dharma Master Fayuan. Upon hearing Dharma Master Fayuan expound on the 'Xin Wang Ming' (Mind King Inscription) of Great Scholar Fu, he had an awakening through the words. Later, reading the Baozang (Treasure Trove of Sutras), he quickly and thoroughly understood the Great Dharma. He presented a verse saying: 'On the top of the head, there is a strange peak, with clouds lingering; the source has no other branches, the water is clear and cold. Traveling the mountains, not yet reaching the end, ultimately, the green mountains obstruct the eyes.' Fayuan affirmed his understanding. Later, being ill for a long time, Fashun addressed the assembly, saying: 'Being ill for a long time, I have not shirked, many people come with wooden pillows.' Someone asked: 'What is it like?' The mountain monk spoke according to the situation, answering according to circumstances: 'Outside the window, the orioles sing even more.' Among the assembly, those who can write poems and verses, try to point out the source of the illness for the mountain monk, where in this seven-foot body is the illness located? The assembly's answers did not match his meaning. He clapped his hands once, making a vomiting sound. He also said: 'What a good wooden pillow!' Then he passed away. After cremation, relics were collected, including eyes, teeth, tongue, and prayer beads, and a pagoda was built to the west of the temple. Dharma Master Faru of Yunju, was the son of the Hu family of Danqiu. He shaved his head and left home, received the complete precepts, and widely visited the great masters of the Zen school. In his later years, he went to Longmen and told Dharma Master Fayuan about his usual insights. Dharma Master Fayuan said: 'These are all learned understandings, not ultimate enlightenment. If you want to be free from birth and death, you should seek wonderful enlightenment.' Dharma Master Faru was shocked and deeply believed. One day, Dharma Master Fayuan ordered him to be in charge of incense, Dharma Master Faru wanted to firmly decline because his practice was not yet complete. Dharma Master Fayuan said: 'Take the position for now, there will be someone to speak Dharma for you.' Not long after Dharma Master Faru began to expound the Dharma, one morning he opened the kitchen door and saw the Sangha (holy monks, Buddhist monastic community), which corresponded with what he had not yet understood, and immediately told Dharma Master Fayuan. Dharma Master Fayuan said: 'Can you still see the Sangha here?' Dharma Master Faru went to Dharma Master Fayuan to ask for instruction, respectfully cupping his hands and standing. Dharma Master Fayuan said: 'I told you long ago, there will be someone to speak Dharma for you.' Zen Master Yuanji, who obtained the Dharma from Zen Master Huinan, lived in Baoning Temple. In the ninth month of the year Wuxu (1178), he passed away after reciting a verse, at the age of eighty-three, with sixty-three years as a monk. After cremation, two teeth were not burned, and were mixed with five-colored sarira (relics). In the year Jihai (1179), Zen Master Ming of Tianning Temple in Ruzhou passed away. Initially, the Taoist Lin Lingsu used sorcery to visit Cai Jing. Cai Jing introduced him to the emperor, who trusted him and gave Lin Lingsu the title of 'Golden Gate Feathered Guest', calling himself 'Lord of the Doctrine, Emperor of Tao'. The emperor ordered the great temples of the world to be changed to the Divine Firmament Jade Purity Longevity Palace, changed the Buddha's title to Great Enlightenment Golden Immortal, and the other Buddhas and Bodhisattvas to Immortal Great Scholars, and monks were called Virtuous Scholars.
行稱德童。法師永道等。相向泣曰。佛法至此。幸生猶死。亟詣政府陳狀。翼日伏宣德門極。陳其不可。帝大怒。收道付開封獄。當黥舂陵。春陵守。一夕夢。黥佛械。立廷下。旦告僚屬。僚屬具對同夢。頃之道至。貌克肖。一府大驚。遂免其役。汝州天寧明禪師者。改德士。日登座。謝恩畢乃曰。木簡信手。拈來坐具。乘時放下。雲散水流去。寂然天地空。斂目而逝。又平江府。明因曇玩。因改德士。入頭陁。巖食松自全。后依克勤。因舉桴鼓。頓明大法。住院后。凡有所問法。皆對曰。莫理會。故人亦稱。為莫理會長老○繼成。宜春劉氏子。號蹣庵。得法于普融平。宣和元年。住凈因。
(庚子)宗杲謁張商英
宗杲。自觀音。往龍安兜率。宣和二年春。至荊渚。謁張商英。館于西齋。為法喜游。一日英謂杲曰。余頃在江寧戒壇院寓居。再閱雪竇拈古至百丈再參馬祖因緣。雪竇云。大冶精金。應無變色。投卷曰。審如是豈得有臨濟今日耶。遂有頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。因舉似平禪師。平后致書。來求頌本。又成頌曰。吐舌耳聾師已曉。捶胸只得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。今又數年。諸方少有知餘者。公自江西法窟來。必辨優劣。
【現代漢語翻譯】 現代漢語譯本：行稱德童（人名）。法師永道等人，相對哭泣說：『佛法到這種地步，活著還不如死了。』立即前往政府陳述情況，第二天在宣德門外跪伏，極力陳述此事不可行。皇帝大怒，將永道交付開封府監獄，判處黥面後到舂陵服勞役。舂陵的縣令，一天晚上夢見，給佛像黥面並戴上刑具，讓其站在庭下。早晨告訴同僚，同僚們都說做了同樣的夢。不久永道被押送到，相貌完全一樣。整個官府都大為震驚，於是免除了他的刑役。汝州天寧寺的明禪師，之前改名為德士，每天登上講座，謝恩完畢后說：『木簡信手拈來，坐具乘時放下，雲散水流去，寂然天地空。』說完合上眼睛去世了。還有平江府的明因曇玩，因為改名為德士，進入頭陁山，靠吃松樹得以保全。後來依附克勤，因為舉起桴鼓，頓時明白了大法。住持寺院后，凡是有人向他請教佛法，都回答說：『莫理會（不要理會）。』所以人們也稱他為『莫理會長老』。繼成，宜春劉氏的兒子，號蹣庵，從普融平那裡得法。宣和元年（1119年），住持凈因寺。
（庚子年）宗杲（禪師名）拜訪張商英（人名）
宗杲，從觀音寺前往龍安兜率寺。宣和二年（1120年）春天，到達荊渚，拜訪張商英，被安排住在西齋。張商英把他當作精通佛法的同道。一天，張商英對宗杲說：『我之前在江寧戒壇院居住，再次閱讀雪竇禪師的拈古，讀到百丈禪師再次參拜馬祖的因緣。雪竇禪師說：「大冶精金，應無變色。」然後放下書卷說：「如果真是這樣，怎麼會有臨濟的今天呢？」於是作了一首偈頌：「馬師一喝大雄峰，深入髑髏三日聾。黃檗聞之驚吐舌，江西從此立宗風。」曾經把這首偈頌給平禪師看，平禪師後來寫信來，索要偈頌的原本。我又寫了一首偈頌：「吐舌耳聾師已曉，捶胸只得哭蒼天。盤山會裡翻筋斗，到此方知普化顛。」如今已經過去好幾年了，很少有人知道我。您從江西的法窟而來，一定能辨別出優劣。』
【English Translation】 English version: Xing Chengde Tong (person's name). Dharma Master Yongdao and others, facing each other, wept and said, 'The Buddha-dharma has come to this point, living is worse than dying.' They immediately went to the government to state their case, and the next day they knelt outside the Xuande Gate, vehemently arguing that this should not be done. The emperor was furious and handed Yongdao over to the Kaifeng Prefecture prison, sentencing him to be tattooed on the face and sent to Chunling to perform labor. The magistrate of Chunling dreamed one night that the Buddha statue was being tattooed and put in shackles, standing in the courtyard. In the morning, he told his colleagues, who all said they had the same dream. Soon Yongdao was escorted in, and his appearance was exactly the same. The entire government was greatly shocked, and thus he was exempted from his sentence. Zen Master Ming of Tianning Temple in Ruzhou, who had previously changed his name to Deshi, ascended the lecture seat every day, and after expressing his gratitude, said: 'The wooden slip is picked up casually, the seat is put down in time, the clouds disperse and the water flows away, the world is silent and empty.' After saying this, he closed his eyes and passed away. Also, Mingyin Tanwan of Pingjiang Prefecture, because he changed his name to Deshi, entered Tou Tuo Mountain and survived by eating pine trees. Later, he relied on Keqin, and because he raised the drumsticks, he suddenly understood the great Dharma. After becoming the abbot of the temple, whenever someone asked him about the Dharma, he would answer: 'Mo lihui (Don't bother with it).' Therefore, people also called him 'Elder Mo Lihui'. Jicheng, the son of the Liu family of Yichun, named Pan'an, obtained the Dharma from Purong Ping. In the first year of Xuanhe (1119 AD), he became the abbot of Jingyin Temple.
(The year Gengzi) Zonggao (Zen master's name) visits Zhang Shangying (person's name)
Zonggao went from Guanyin Temple to Long'an Doushuai Temple. In the spring of the second year of Xuanhe (1120 AD), he arrived in Jingzhu and visited Zhang Shangying, who arranged for him to stay in the West Zhai. Zhang Shangying treated him as a fellow practitioner who was well-versed in Buddhism. One day, Zhang Shangying said to Zonggao: 'I used to live in the Jiangning Ordination Courtyard, and I read Xue Dou's Niangu again, reading about the cause and effect of Baizhang's visit to Mazu again. Zen Master Xue Dou said: "The refined gold of Daye should not change color." Then he put down the book and said: "If this is really the case, how could there be Linji today?" So he composed a verse: "Master Ma's shout shook the Great Hero Peak, penetrating the skull and deafening for three days. Huangbo was shocked and stuck out his tongue, and the Jiangxi sect was established from then on." He once showed this verse to Zen Master Ping, who later wrote a letter asking for the original copy of the verse. I also wrote a verse: "Sticking out the tongue and deafness, the master already understands, beating the chest can only cry to the sky. Somersaulting in the Panshan assembly, only then do you know that Puhua is crazy." Now several years have passed, and few people know me. You come from the Dharma cave of Jiangxi, and you must be able to distinguish between good and bad.'
曰居士見處與真凈。死心符合。近世得此機用。獨二老矣。曰何謂也。杲乃舉其頌云。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那叱眼開黃檗面。復舉。死心拈云。云巖敢問雪竇。既是大冶精金。應無變色為甚卻三日。耳聾諸人要知么。從前汗馬無人識。只要重論蓋代功。英躍然撫幾曰。不因公語。爭見死心。真凈用處。若非二老。難顯雪竇馬師。乃述偈曰。馬師喝下立宗風。嗟我三人見處同海上六鰲吞餌去。棲蘆誰更問漁翁。既而請別。英囑曰。子必見圓悟。吾助子往。杲於是至京師○宣和元年清遠自舒州龍門。以病辭。歸蔣山之東堂。宣和二年。書云前。一日飯食訖。趺坐謂其徒曰。諸方老宿。臨終必留偈辭世。世可辭耶。且將安往。乃合掌。怡然趨寂。門人函骨。歸龍門。塔于靈光臺側○法常。首眾報恩室中。惟一矮榻。余無長物。庚子九月。語寺僧曰。一月后不復留此。十月二十一。夕將曉。書漁父詞。于室門就榻。收足而逝。詞曰。此事楞嚴曾露布。梅花雪月交光處。一笑寥寥空。萬古風甌語。迥然銀漢橫天宇。蝶夢南華方栩栩。斑斑誰夸豐干虎。而今忘卻來時路。江山暮天涯。目送飛鴻去○庚子冬。凈因繼成。同克勤法真懷深。並十大法師。禪講千僧。赴太尉陳良弼府齋。有賢首宗善華嚴者
【現代漢語翻譯】 現代漢語譯本： 英居士的見解與真凈禪師、死心禪師相合。近世能夠掌握這種機鋒用語的，只有這兩位老禪師了。有人問：『如何見得？』大慧宗杲禪師便舉出他們的頌偈說：『客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒眼開黃檗面。』（那吒為佛教護法神，黃檗指黃檗希運禪師）又舉死心禪師的拈云：『云巖禪師敢問雪竇禪師，既是大冶精金，應無變色，為何卻三日耳聾？諸位想要知道嗎？從前汗馬功勞無人知，只要重新評論蓋世功勞。』 張英躍然撫幾說：『若不是您說，怎能見到死心禪師、真凈禪師的用處？若非這兩位老禪師，難以彰顯雪竇禪師、馬祖禪師的禪風。』於是作偈說：『馬祖一喝樹立宗風，可嘆我們三人見解相同。海上六鰲吞餌而去，誰還去問棲身蘆葦的漁翁？』 之後張英請大慧宗杲禪師告別，囑咐說：『您一定要去拜見圓悟禪師，我資助您前往。』於是大慧宗杲禪師前往京師。宣和元年（1119年），清遠禪師從舒州龍門寺，因病辭去住持之位，回到蔣山之東堂。宣和二年（1120年），書寫云：『從前，各方老宿，臨終必定留下偈語辭世，世事可以辭別嗎？將要到哪裡去呢？』於是合掌，安詳圓寂。門人將他的遺骨，送回龍門寺，建塔于靈光臺側。 法常禪師，作為報恩寺的首座，禪房中只有一張矮榻，沒有多餘的物品。庚子年九月，告訴寺中僧人說：『一個月后，我不再留在此處。』十月二十一日，黎明時分，在禪房門上書寫漁父詞，在榻上結跏趺坐，安然去世。詞曰：『此事《楞嚴經》曾露布，梅花雪月交光處。一笑寥寥空，萬古風甌語。迥然銀漢橫天宇，蝶夢南華方栩栩。斑斑誰夸豐干虎，而今忘卻來時路。江山暮天涯，目送飛鴻去。』（豐干虎指豐干禪師所馴服的老虎） 庚子年冬天，凈因繼成禪師，與克勤法真禪師、懷深禪師，以及十大法師，禪講千僧，應太尉陳良弼之邀，前往府上齋供。其中有位精通賢首宗，擅長《華嚴經》的法師。
【English Translation】 English version: 'Layman Ying's (英) understanding aligns with those of Zen Master Zhenjing (真凈) and Zen Master Sixin (死心). In recent times, only these two old masters have grasped this kind of koan usage.' Someone asked, 'How is this evident?' Dahui Zonggao (大慧宗杲) then cited their verses, saying: 'The guest's feelings turn step by step with the person, great majestic light cannot appear. Suddenly, a shout deafens both ears, Nezha's (那吒, a Buddhist protector deity) eyes open to Huangbo's (黃檗, Zen Master Huangbo Xiyun) face.' He also cited Sixin's (死心) comment: 'Zen Master Yunyan (雲巖) dares to ask Zen Master Xuedou (雪竇), since it is refined gold from a great furnace, it should not change color, so why is it deaf for three days? Do you all want to know? Past meritorious service is unrecognized, only a re-evaluation of unparalleled merit is desired.' Zhang Ying (張英) excitedly struck the table and said, 'If not for your words, how could one see the usage of Zen Master Sixin (死心) and Zen Master Zhenjing (真凈)? If not for these two old masters, it would be difficult to reveal the Zen style of Zen Master Xuedou (雪竇) and Zen Master Mazu (馬祖).' Thereupon, he composed a verse: 'Mazu's (馬祖) shout established the sect's style, alas, our three understandings are the same. Six Ao (六鰲, mythical sea turtles) of the sea swallow the bait and leave, who will ask the fisherman dwelling in the reeds?' Afterward, Zhang Ying (張英) asked Dahui Zonggao (大慧宗杲) to bid farewell, and instructed him, 'You must go to see Zen Master Yuanwu (圓悟), I will assist you in going.' Thereupon, Dahui Zonggao (大慧宗杲) went to the capital. In the first year of Xuanhe (宣和, 1119), Zen Master Qingyuan (清遠) from Longmen Temple (龍門寺) in Shuzhou (舒州), resigned due to illness and returned to the East Hall of Jiangshan (蔣山). In the second year of Xuanhe (宣和, 1120), he wrote: 'In the past, old masters from all directions would leave verses before their death, can worldly affairs be bid farewell? Where will one go?' Thereupon, he joined his palms and passed away peacefully. His disciples sent his remains back to Longmen Temple (龍門寺) and built a pagoda beside the Lingguang Terrace (靈光臺). Zen Master Facheng (法常), as the head monk of Baoen Temple (報恩寺), had only a low couch in his meditation room, with nothing else. In the ninth month of the Gengzi year, he told the monks in the temple, 'In a month, I will no longer remain here.' On the twenty-first day of the tenth month, at dawn, he wrote a fisherman's poem on the door of his meditation room, sat in the lotus position on the couch, and passed away peacefully. The poem reads: 'This matter was revealed in the Shurangama Sutra (楞嚴經), where plum blossoms, snow, and moon intermingle. A smile is vast and empty, the language of the wind-swept pot for ten thousand ages. The Silver River stretches across the sky, the butterfly dreams of Zhuangzi (南華) are vivid. Who boasts of Fenggan's (豐干) tiger with spots, now forgetting the path I came from. The landscape is twilight at the edge of the sky, watching the wild geese fly away.' (Fenggan's tiger refers to the tiger tamed by Zen Master Fenggan) In the winter of the Gengzi year, Zen Master Jingyin Jicheng (淨因繼成), together with Zen Master Keqin Fazhen (克勤法真), Zen Master Huaichen (懷深), and ten great Dharma masters, along with a thousand monks who practiced Zen and lectured, went to the mansion of Grand Commandant Chen Liangbi (陳良弼) for a vegetarian feast. Among them was a Dharma master who was proficient in the Xianshou School (賢首宗) and skilled in the Avatamsaka Sutra (華嚴經).
。對眾問曰。吾佛設教。自小乘至圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。嘗聞禪宗一喝。能轉凡成聖。與諸經論。似相違背。今一喝若能入吾宗。五教是為正說。若不能入。是為邪說。諸禪目成。成曰。如法師所問。不足勞三大禪師之酬。只凈因小長老。可以使法師無惑也。成召善。善應諾。成曰。法師所謂。佛法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有。不空而空義也。如我一喝。非惟能入五教。至世間工巧伎藝。諸子百家。悉皆能入。成震聲喝一喝問善曰。還聞么。曰聞。曰汝既聞。則此一喝。是有能入小乘教。須臾又問善曰。還聞么。曰不聞。曰汝既不聞。則適來一喝。是無能入始教。遂顧善曰。我初一喝。汝既道有喝。久聲銷。汝複道無。道無則原初實有。道有則於今實無。不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。須知我此一喝。不作一喝用有無。不及情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。能入圓教。善乃起再拜。成復曰。非惟一喝為然。乃至一語一
【現代漢語翻譯】 對大眾問道：『我佛（釋迦摩尼佛）設立的教法，從小乘（Hinayana，又稱聲聞乘，自度為主）到圓頓（Perfect and Sudden Teaching，頓悟成佛），掃除空和有，獨自證悟真常（True and Eternal），然後以萬德莊嚴自身，才稱為佛。我曾聽說禪宗的一喝，能夠轉凡成聖，這與諸經論的說法，似乎互相違背。如今這一喝如果能夠融入我所說的五教，那就是正說；如果不能融入，那就是邪說。』 眾禪師看著目成（Mu Cheng，人名）。目成說：『法師所問的問題，不需要勞煩三位大禪師來回答，只需凈因（Jing Yin，寺廟名）的小長老，就可以使法師不再疑惑。』目成叫善（Shan，人名）。善應聲答道。目成說：『法師所說的佛法小乘教，是有義。大乘始教，是空義。大乘終教，是不有不空義。大乘頓教，是即有即空義。一乘圓教，是不有而有，不空而空義。如我這一喝，非但能融入五教，乃至世間的工巧技藝，諸子百家，都能融入。』 目成震聲一喝，問善道：『還聽見嗎？』善回答：『聽見了。』目成說：『你既然聽見了，那麼這一喝，是有，能融入小乘教。』過了一會兒，又問善道：『還聽見嗎？』善回答：『沒聽見。』目成說：『你既然沒聽見，那麼剛才那一喝，是無，能融入始教。』 於是目成看著善說：『我最初一喝，你既然說有喝，久而聲銷，你又說無。說無，則原初確實是有；說有，則如今確實是無。不有不無，能融入終教。我有一喝的時候，有非是有，因為無的緣故而有；我無一喝的時候，無非是無，因為有的緣故而無。即有即無，能融入頓教。須知我這一喝，不作一喝用有無，不及情解俱忘。說有的時候，纖塵不立；說無的時候，橫遍虛空。即此一喝，融入百千萬億喝；百千萬億喝，融入此一喝，能融入圓教。』 善於是起身再拜。目成又說：『非但一喝是這樣，乃至一語一』
【English Translation】 He asked the assembly, 'The teachings established by my Buddha (Sakyamuni Buddha), from Hinayana (Small Vehicle, primarily focused on self-liberation) to the Perfect and Sudden Teaching (instantaneous enlightenment), sweep away both emptiness and existence, and solely realize the True and Eternal. Only then, adorned with myriad virtues, is one called a Buddha. I have heard that a shout in Zen Buddhism can transform the ordinary into the saintly, which seems to contradict the sutras and treatises. Now, if this shout can enter my Five Teachings, then it is a correct teaching; if it cannot enter, then it is a heretical teaching.' The Zen masters looked at Mu Cheng (name of a person). Mu Cheng said, 'The question asked by the Dharma master does not require the three great Zen masters to answer. Only the young elder of Jing Yin (name of a temple) can dispel the Dharma master's doubts.' Mu Cheng called out to Shan (name of a person). Shan responded. Mu Cheng said, 'The Hinayana teaching of the Buddha-dharma that the Dharma master speaks of is the meaning of existence. The Initial Teaching of the Mahayana is the meaning of emptiness. The Final Teaching of the Mahayana is the meaning of neither existence nor emptiness. The Sudden Teaching of the Mahayana is the meaning of both existence and emptiness. The Perfect Teaching of the One Vehicle is the meaning of existence without existence and emptiness without emptiness. Like my shout, it can not only enter the Five Teachings, but even the worldly skillful arts, the various schools of thought, can all enter.' Mu Cheng shouted loudly and asked Shan, 'Do you still hear it?' Shan replied, 'I hear it.' Mu Cheng said, 'Since you hear it, then this shout is existence, capable of entering the Hinayana teaching.' After a while, he asked Shan again, 'Do you still hear it?' Shan replied, 'I don't hear it.' Mu Cheng said, 'Since you don't hear it, then the shout just now is non-existence, capable of entering the Initial Teaching.' Then Mu Cheng looked at Shan and said, 'When I first shouted, since you said there was a shout, but the sound faded away, you then said there was no shout. Saying there is no shout, then originally there truly was existence; saying there is a shout, then now there truly is non-existence. Neither existence nor non-existence, capable of entering the Final Teaching. When I have a shout, existence is not existence, because of non-existence it exists; when I have no shout, non-existence is not non-existence, because of existence it does not exist. Both existence and non-existence, capable of entering the Sudden Teaching. You must know that this shout of mine is not used as a shout with existence or non-existence, and does not reach emotional understanding, all forgotten. When speaking of existence, not a speck of dust is established; when speaking of non-existence, it pervades the entire void. This very shout enters hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts enter this very shout, capable of entering the Perfect Teaching.' Shan then rose and bowed again. Mu Cheng further said, 'Not only is a shout like this, but even a word, a'
默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界惟心。萬法惟識。四時八節。陰陽一致。謂之法性。是故華嚴云。法性遍在一切處。有相無相。一聲一色。全在一塵中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至寶所。殊不知。祖師門下。以心傳心。以法印法。不立文字。見性成佛。百千聖不傳底。向上一路在。曰如何是向上一路。曰汝且向下會取。曰如何是寶所。曰非汝境界。曰望禪師慈悲。曰任從滄海變。終不為君通○法忠。至衡岳。見怪石。如臥牛。遂結茅其傍。榜曰。牧庵湘潭。大旱忠躍入龍淵。呼曰業畜。當雨一尺。雨隨至○子淳。劍州賈氏子。得法道楷。庚子住大洪。
(辛丑)德止禪師住圓通
德止。歷陽金紫徐閎中之季子。雙瞳紺碧。神光射人。十歲未知書。多喜睡。其父目為懵。然子暨成童。強記過人。為文多奇語。弱冠夢異僧。授四句偈。已而有以南安巖主像遺之者。即傍所載聰明偈。自是持念不忘。后五年。隨金紫將漕西洛。一夕忽大悟。連作數偈。一曰。不因言句不因人。不因物色
【現代漢語翻譯】 現代漢語譯本： 默（指禪定狀態）。一動一靜，從古至今，十方虛空（指整個宇宙），萬象森羅（指宇宙中一切現象），六趣四生（指六道輪迴中的各類眾生），三世諸佛（指過去、現在、未來一切諸佛），一切聖賢，八萬四千法門（指佛陀所說的各種修行方法），百千三昧（指各種禪定境界），無量妙義，契理契機（指符合真理又適應根機），與天地萬物一體，這被稱為法身（Buddha-kaya，佛的化身）。三界（指欲界、色界、無色界）唯心，萬法唯識（指一切現象都是由心識所變現）。四時八節，陰陽一致，這被稱為法性（Dharmata，諸法的本性）。所以《華嚴經》說：『法性遍在一切處，有相無相，一聲一色。』全在一塵中含四義（指一微塵中包含空、有、非空非有、亦空亦有四種意義），事理無邊，周遍無餘，參而不雜，混而不一，於此一喝中，皆悉具足。猶如是建化門庭，隨機方便，這被稱為小歇場，未至寶所。殊不知，祖師門下，以心傳心，以法印法，不立文字，見性成佛，百千聖不傳底，向上一路在。問：『如何是向上一路？』答：『你且向下會取。』問：『如何是寶所？』答：『非你境界。』問：『望禪師慈悲。』答：『任從滄海變，終不為君通。』法忠禪師，到衡岳，看見怪石，像臥牛，於是結茅其旁，榜曰：牧庵。湘潭大旱，法忠躍入龍淵，呼曰：『業畜，當雨一尺。』雨隨之而至。子淳禪師，劍州賈氏子，得法于道楷禪師，庚子年（具體年份待考）住大洪。
（辛丑年（具體年份待考））德止禪師住圓通。
德止禪師，歷陽金紫徐閎中的小兒子，雙瞳紺碧，神光射人。十歲未知書，多喜睡，其父目為懵。然而子暨成童，強記過人，為文多奇語。弱冠夢異僧，授四句偈，已而有以南安巖主像遺之者，即傍所載聰明偈，自是持念不忘。后五年，隨金紫將漕西洛，一夕忽大悟，連作數偈。一曰：『不因言句不因人，不因物色。』
【English Translation】 English version: Silence (referring to the state of Samadhi). One movement, one stillness, from ancient times to the present, the ten directions of empty space (referring to the entire universe), the myriad phenomena (referring to all phenomena in the universe), the six realms and four kinds of births (referring to various beings in the six paths of reincarnation), the Buddhas of the three times (referring to all Buddhas of the past, present, and future), all sages and worthies, the eighty-four thousand Dharma doors (referring to the various methods of practice taught by the Buddha), hundreds of thousands of Samadhis (referring to various states of meditation), immeasurable wonderful meanings, in accordance with principle and in accordance with the occasion (referring to being in accordance with the truth and adapting to the capacity of beings), being one with heaven, earth, and all things, this is called the Dharmakaya (Buddha-kaya, the embodiment of the Buddha). The three realms (referring to the desire realm, the form realm, and the formless realm) are only mind, and the myriad dharmas are only consciousness (referring to all phenomena being manifested by consciousness). The four seasons and eight festivals, yin and yang in harmony, this is called Dharmata (Dharmata, the nature of all dharmas). Therefore, the Avatamsaka Sutra says: 'Dharmata pervades all places, with form and without form, one sound and one color.' All is contained within a single dust mote, containing four meanings (referring to a single mote of dust containing the four meanings of emptiness, existence, neither emptiness nor existence, and both emptiness and existence), the affairs and principles are boundless, pervading without remainder, participating without mixing, blending without being one, within this one shout, all is fully present. It is like establishing a teaching gate, providing expedient means according to the occasion, this is called a small resting place, not yet arrived at the treasure place. Little do they know that within the lineage of the Patriarchs, mind is transmitted with mind, Dharma is sealed with Dharma, not establishing words, seeing one's nature and becoming a Buddha, the bottom line that hundreds of thousands of sages do not transmit, the upward path is present. Question: 'What is the upward path?' Answer: 'You should understand it by looking downward.' Question: 'What is the treasure place?' Answer: 'It is not your realm.' Question: 'I hope for the compassion of the Zen master.' Answer: 'Let the ocean change, I will never explain it to you.' Zen Master Fachong went to Hengyue and saw a strange stone, like a reclining ox, so he built a hut beside it and named it: Mu'an. During a great drought in Xiangtan, Fachong jumped into the Dragon Abyss and shouted: 'Karmic beast, it should rain one foot.' The rain came accordingly. Zen Master Zichun, son of the Jia family of Jianzhou, received the Dharma from Zen Master Daokai, and in the year Gengzi (year to be determined) resided at Dahong.
(In the year Xinchou (year to be determined)), Zen Master Dezhi resided at Yuantong.
Zen Master Dezhi was the youngest son of Xu Hongzhong of Jinzi, Liyang, with dark blue pupils and divine light that pierced people. At the age of ten, he did not know how to read and often liked to sleep, and his father regarded him as dull. However, when he became a child, he had an extraordinary memory and wrote with many strange words. When he was young, he dreamed of an unusual monk who gave him a four-line verse, and later someone left him an image of the master of Nanan Rock, which was the verse of intelligence recorded beside it, and from then on he held it in his mind and never forgot it. Five years later, he followed Jinzi to transport grain to Xiluo, and one night he suddenly had a great enlightenment and composed several verses in succession. One said: 'Not because of words and sentences, not because of people, not because of objects.'
不因聲。夜半吹燈方就枕。忽然這裡已天明。每嘯歌自若。眾莫測之。乃力求出家。父弗許。欲以官授止。止曰。某方將脫世網。不著三界。豈復刺頭于利名中耶。請移授從兄玨。遂祝髮。受具印證於惟照。名振京師。宣和三年。春徽宗。賜號真際。俾住江州圓通。學徒奔湊。后遷化時。茶毗煙氣所及。悉成舍利。
○懷深慈受禪師住慧林
宣和辛丑三月。詔懷深。住汴京慧林禪院。上堂。古者道。忍忍三世如來從此盡。饒饒萬禍千殃從此消。默默無上菩提從此得。乃曰。會得此三種語了。好個不快活漢。山僧祇是。得人一牛。還人一馬。潑水相唾。插嘴廝罵。卓拄杖曰。平出平出。上堂。云自河山起。風從湛澗生。好個入頭處。官路少人行。上堂。不是境亦非心。喚作佛時也。陸沉箇中。本自無階級。切忌無階級處。尋總不尋過。猶深打破。雲門飯袋子。方知赤土是黃金。咄僧問。知有道。不得時如何。曰啞子吃蜜曰。道得。不知有時如何。曰鸚鵡喚人。僧禮拜。深叱曰。這傳語漢。問甚麼人。不被無常吞。曰祇恐他無下口處。曰恁么則一念通。玄箭三尸鬼失奸也。曰汝有一念定。被他吞了。曰無一念時如何。曰捉著阇黎。深謂修行捷徑。無越凈邦。遂建道場。勸眾唸佛。頌曰。萬人同志念彌陀。眾力
【現代漢語翻譯】 現代漢語譯本 不執著于聲音。半夜吹燈剛要睡覺，忽然間這裡已經天亮。他經常嘯叫歌唱，神態自若，眾人都無法理解。於是極力要求出家，父親不允許，想授予他官職來阻止他。他說：『我正要擺脫世俗的束縛，不滯留於三界之內，怎麼會再在名利中鉆營呢？』請求將官職授予他的堂兄玨。於是剃髮，在惟照處受具足戒並得到印證，名聲震動京師。宣和三年（1121年）春天，徽宗賜號『真際』，讓他住在江州圓通寺，學徒們紛紛前來。後來圓寂火化時，煙氣所及之處，都變成了舍利（佛教聖物，指高僧火化後遺留的結晶體）。
○懷深慈受禪師住持慧林寺
宣和辛丑年三月（1121年），皇帝下詔讓懷深住持汴京慧林禪院。上堂說法時說：『忍忍忍，三世如來都從此了結；饒饒饒，萬禍千殃都從此消散；默默默默，無上菩提從此獲得。』於是說：『領會了這三種說法，真是個不快樂的人。我只是，得到別人一頭牛，還別人一匹馬，潑水吐唾沫，插嘴互相謾罵。』說完，拄著禪杖說：『平出平出。』上堂說法時說：『云從河山升起，風從湛澗產生。真是個好入頭處，官路上很少有人行走。』上堂說法時說：『不是境也不是心，稱它為佛時也已經沉沒了。本來就沒有階級，切記在沒有階級的地方尋找，總也尋不過，猶如打破了雲門飯袋子，才知道赤土就是黃金。』呵斥道：僧人問：『知道有道，但不得時怎麼辦？』回答說：『啞巴吃蜜。』說：『說得對，但不知道有時怎麼辦？』回答說：『鸚鵡學人說話。』僧人禮拜。懷深呵斥道：『這傳話的，問什麼人？不被無常吞噬？』回答說：『只怕他沒有下口的地方。』回答說：『這樣說來，一念通達，玄箭三尸鬼也失去了奸計。』回答說：『你有一念定，就被他吞噬了。』回答說：『沒有一念時怎麼辦？』回答說：『捉著你這個阇黎（和尚）。』懷深認為修行的捷徑，沒有超過凈土法門的，於是建立道場，勸導眾人唸佛。頌詞說：『萬人同心念彌陀（阿彌陀佛），眾人的力量。
【English Translation】 English version He was not attached to sound. He had just blown out the lamp and was about to go to sleep when suddenly it was already dawn. He often howled and sang, appearing natural, which no one could understand. Therefore, he earnestly sought to become a monk, but his father refused, intending to grant him an official position to stop him. He said, 'I am about to escape the bonds of the world and will not dwell within the Three Realms. How could I again seek profit and fame?' He requested that the official position be granted to his cousin Jue. Thereupon, he shaved his head, received full ordination and was certified by Weizhao, and his fame shook the capital. In the spring of the third year of the Xuanhe era (1121), Emperor Huizong bestowed upon him the title 'Zhenji' and had him reside at Yuantong Temple in Jiangzhou, where disciples flocked to him. Later, when he passed away and was cremated, everything touched by the smoke turned into sarira (Buddhist relics, referring to the crystalline remains of highly virtuous monks after cremation).
○ Chan Master Huaichen Cishou resided at Huilin Temple
In the third month of the Xin Chou year of the Xuanhe era (1121), the emperor issued an edict ordering Huaichen to reside at Huilin Chan Monastery in Bianjing. During the Dharma talk, he said, 'Endure, endure, endure, and the Tathagatas of the three worlds all end here; Forgive, forgive, forgive, and myriad misfortunes and calamities all dissipate here; Be silent, silent, silent, and unsurpassed Bodhi is attained here.' Then he said, 'Understanding these three sayings makes one an unhappy person. I am merely, receiving a cow from someone and returning a horse, spitting water and hurling insults, interrupting and scolding each other.' After speaking, he struck his staff and said, 'Go out evenly, go out evenly.' During the Dharma talk, he said, 'Clouds rise from the rivers and mountains, wind arises from the clear streams. Truly a good place to enter, but few people travel the official road.' During the Dharma talk, he said, 'It is neither environment nor mind; calling it Buddha is already a submersion. Originally there are no levels; be careful not to seek where there are no levels, for you will never find it, like breaking the rice bag of Yunmen, only then will you know that red earth is gold.' He scolded: A monk asked, 'Knowing there is the Way, what if it is not the right time?' He replied, 'A mute eating honey.' He said, 'Well said, but what if one knows but does not know the right time?' He replied, 'A parrot imitating people.' The monk bowed. Huaichen scolded, 'This messenger, who are you asking? Who is not swallowed by impermanence?' He replied, 'I fear there is no place for it to bite.' He replied, 'In that case, with one thought penetrating, the Xuan arrow and the three corpse ghosts lose their cunning.' He replied, 'If you have one fixed thought, you will be swallowed by it.' He replied, 'What if there is no thought?' He replied, 'Catch that Shramana (monk)!' Huaichen believed that the shortcut to cultivation was none other than the Pure Land method, so he established a Dharma assembly and encouraged everyone to recite the Buddha's name. The verse says, 'Ten thousand people with one mind recite Amitabha (Amitābha), the power of the multitude.
相成願力多。一朵蓮花親見佛。方知凈土勝娑婆。(其一)樹林水鳥各宣揚。寶網金臺盡道場。會得鐘鳴並鼓響。彌陀觸處放毫光。(其二)𩯭發看看染雪霜。心猿意馬尚顛狂。一朝掩目歸空去。始信泥犁歲月長。(其三)業報差殊事不同。勞生無地出樊籠。欲知自性彌陀佛。在汝朝昏一念中。(其四)不是山僧說是非。修行魔事要君知。直須緊峭草鞋底。透過娑婆五欲池。(其五)○天衣如哲。長蘆信嗣。自退席。平江萬壽。飲啖無擇。人多侮之。有以瑞巖喚主人公話問者。答偈曰。瑞巖常喚主人公。突出須彌最上峰。大地掀翻無覓處。笙歌一曲畫樓中。一日曰。吾行矣。令拂拭所乘筍輿。乃告眾曰。道在用處。用在死處。時人祇管貪歡樂。不肯學無為敘平。昔參問勉眾進修已。忽豎起拳曰。諸人且道。這個落在甚處。眾無對。哲揮案一下曰。一齊分付與秋風。遂入輿。端坐而化○祖覺。參克勤于蔣山。勤未許可覺。復留五年。愈更迷悶。後於廬山。閱法遠。削執論云。若道悟有疏親。豈有旃檀林中卻生臭草。須知宗師著著。不曾虛發。遂豁然契悟。作偈寄勤曰。出門依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。勤大喜。持以示眾曰。覺華嚴徹矣○佛照杲。出世時。常謂人曰。和尚紹聖三年十
【現代漢語翻譯】 現代漢語譯本 相成願力多。一朵蓮花親見佛（釋迦摩尼佛）。方知凈土勝娑婆（音譯，意為缺陷、遺憾）。(其一) 樹林水鳥各宣揚。寶網金臺盡道場。會得鐘鳴並鼓響。彌陀（阿彌陀佛的簡稱）觸處放毫光。(其二) 𩯭發看看染雪霜。心猿意馬尚顛狂。一朝掩目歸空去。始信泥犁（梵文，意為地獄）歲月長。(其三) 業報差殊事不同。勞生無地出樊籠。欲知自性彌陀佛（阿彌陀佛）。在汝朝昏一念中。(其四) 不是山僧說是非。修行魔事要君知。直須緊峭草鞋底。透過娑婆（音譯，意為缺陷、遺憾）五欲池。(其五) ○天衣如哲。長蘆信嗣。自退席。平江萬壽。飲啖無擇。人多侮之。有以瑞巖喚主人公話問者。答偈曰。瑞巖常喚主人公。突出須彌（佛教用語，山名）最上峰。大地掀翻無覓處。笙歌一曲畫樓中。一日曰。吾行矣。令拂拭所乘筍輿。乃告眾曰。道在用處。用在死處。時人祇管貪歡樂。不肯學無為敘平。昔參問勉眾進修已。忽豎起拳曰。諸人且道。這個落在甚處。眾無對。哲揮案一下曰。一齊分付與秋風。遂入輿。端坐而化○祖覺。參克勤于蔣山。勤未許可覺。復留五年。愈更迷悶。後於廬山。閱法遠。削執論云。若道悟有疏親。豈有旃檀（梵語，意為檀香）林中卻生臭草。須知宗師著著。不曾虛發。遂豁然契悟。作偈寄勤曰。出門依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。勤大喜。持以示眾曰。覺華嚴徹矣○佛照杲。出世時。常謂人曰。和尚紹聖三年(1096年)十
【English Translation】 English version The power of vows complements each other greatly. With a single lotus flower, one personally sees the Buddha. Only then does one know that the Pure Land surpasses the Saha world (Sanskrit, meaning 'defect' or 'regret'). (Part 1) Forests and water birds each proclaim. Jeweled nets and golden platforms are all sacred places. Understanding the sound of bells and drums, Amitabha (short for Amitābha Buddha) emits light everywhere. (Part 2) Hair is gradually turning white like snow. The mind-monkey and intention-horse are still running wild. One day, when the eyes are closed and one returns to emptiness, one will then believe that the Nili (Sanskrit, meaning 'hell') lasts for long years. (Part 3) The retribution of karma differs, and matters are not the same. Laborious life has no place to escape the cage. If you want to know the Amitabha Buddha of your own nature, it is in your every thought, morning and evening. (Part 4) It is not that this mountain monk is speaking right and wrong. You should know about the demonic affairs of cultivation. You must tighten the soles of your straw sandals and pass through the Saha (Sanskrit, meaning 'defect' or 'regret') pool of the five desires. (Part 5) ○ Tianyi Ruzhe, a successor of Changlu Xin, retired himself. He was at Pingjiang Wanshou. He ate and drank without discrimination, and many people despised him. Someone asked him about the 'main character' using a saying from Ruiyan. He replied with a verse: 'Ruiyan often calls the main character, protruding from the highest peak of Mount Sumeru (Buddhist term, name of a mountain). The earth is overturned and there is nowhere to find him, but he is in the painted building with a song of flutes and pipes.' One day, he said, 'I am leaving.' He ordered the bamboo sedan chair he was riding in to be cleaned. Then he told the crowd, 'The Dao is in use, and use is in death. People only care about greed and joy, and are unwilling to learn non-action to narrate peace.' Once, after asking questions and encouraging the crowd to advance in cultivation, he suddenly raised his fist and said, 'Everyone, tell me, where does this fall?' No one answered. Zhe struck the table and said, 'Give it all to the autumn wind.' Then he entered the sedan chair, sat upright, and passed away. ○ Zujue consulted Keqin at Jiangshan. Keqin did not approve of Zujue. He stayed for another five years, becoming more confused. Later, at Mount Lu, he read Fa Yuan's 'Eliminating Attachment Theory,' which said, 'If it is said that enlightenment has distant and close relatives, how can fragrant grass grow in the sandalwood (Sanskrit, meaning 'sandalwood') forest?' Know that the master's every move is never in vain. Then he suddenly realized and sent a verse to Qin, saying, 'Going out the door, I still enter the weeds. The net of heaven is vast and inescapable. Who believes that there is no escape from karmic conditions? Returning, I am not afraid of a loud voice.' Qin was very happy and showed it to the crowd, saying, 'Jue has thoroughly understood the Avatamsaka.' ○ Fozhao Gao, when he entered the world, often said to people, 'The abbot was born in the third year of Shaosheng (1096).'
一月二十一日。悟得方寸禪。又言。和尚熙寧三年。丈帳在鳳翔府。供申當年。䧟了華山一十八州。你輩茄子瓠子。那裡得知。詔住法雲。辛丑退居。景德鐵羅漢院殿中。有木羅漢數尊。京師苦寒。杲取而燒之。擁罏達旦。次日淘灰中。得舍利無數。又住歸宗。時專精行道。未嘗少懈。深夜脩敬罷。坐于僧堂。地罏中。忽見二僧入堂。一人龐眉雪頂。一人少年。皆豐姿頎然。杲心喜自謂曰。我座下。有如此僧。須臾二人出堂。杲襲其後。見入佛殿中。杲亦隨入。燈影熒煌。罏中尚有火。杲炷香禮佛。二僧復出。亦襲其後。至佛殿前。偶失二僧所在。自念忘卻香匣。在殿內回身取。時見殿門扄鑰。遂喚直殿行者守舜開門。舜取鑰匙開門。見爐中香菸未散。香匣在寶階上。杲不諭其故○西蜀鑾法師。佛照杲法嗣。杲住法雲。謝事居景德。鑾問杲曰。禪家言多不根何也。杲曰。汝習何經論。鑾曰。諸經粗知。頗通百法。杲曰。只如昨日雨今日晴。是甚麼法中收。鑾懵然。杲舉癢和子。擊曰。莫道禪家所言不根好。鑾憤曰。昨日雨今日晴。畢竟是甚麼法中收。杲曰。第二十四時分。不相應法中收。鑾恍然有省。即禮謝。后歸蜀。居講會。以直道示徒。不泥名相。
(壬寅)克勤禪師命紹隆分座
克勤。既傳心印于
{ "translations": [ "現代漢語譯本：", "一月二十一日，（釋）杲領悟了方寸禪（指禪宗的一種境界或修行方法）。他又說：『和尚（指他自己）在宋熙寧三年（1070年）時，丈帳（可能指某種憑證或記錄）在鳳翔府。當年爲了應付供奉申報，牽連了華山一帶的十八個州。你們這些如同茄子、葫蘆一樣的人，哪裡能夠知道這些事情？』（後來他）奉詔住持法雲寺，辛丑年退隱，住在景德鐵羅漢院的殿中。那裡有幾尊木羅漢，京城天氣寒冷，（釋）杲就拿來燒了，圍著火爐直到天亮。第二天在淘灰的時候，得到了無數舍利（佛教聖物）。", "他又住在歸宗寺，當時他專心精進修行，從不懈怠。深夜修行完畢后，坐在僧堂的地爐旁，忽然看見兩個僧人走進僧堂，一個眉毛很長，頭髮雪白，一個少年模樣，都長得豐姿挺拔。釋杲心裡很高興，心想：『我的座下竟然有這樣的僧人。』一會兒，兩個僧人走出僧堂，釋杲跟在他們後面，看見他們進入佛殿中，釋杲也跟著進去。燈光閃爍，爐中還有火。釋杲點香禮佛，兩個僧人又走了出來，釋杲又跟在他們後面，到了佛殿前，忽然失去了兩個僧人的蹤影。他自己想起來忘記拿香匣了，還在殿內，就轉身回去取。當時看見殿門已經上鎖了，於是叫直殿行者（負責管理殿堂的僧人）守舜開門。守舜取了鑰匙打開門，看見爐中的香菸還沒有散去，香匣在寶階上。釋杲不明白是怎麼回事。", "西蜀的鑾法師是佛照杲的法嗣（繼承人）。（釋）杲住在法雲寺，卸任后住在景德寺。鑾問（釋）杲說：『禪家所說的話很多都沒有根據，這是為什麼呢？』（釋）杲說：『你學習什麼經論？』鑾說：『各種經書粗略地知道一些，比較精通《百法明門論》。』（釋）杲說：『比如昨天下雨，今天晴天，這是什麼法中收攝的？』鑾茫然不知所措。（釋）杲舉起癢和子（一種撓癢的工具），敲了一下說：『不要說禪家所說的話沒有根據。』鑾憤憤地說：『昨天下雨，今天晴天，到底是什麼法中收攝的？』（釋）杲說：『在第二十四時分的不相應法中收攝。』鑾恍然大悟，立刻行禮感謝。後來回到西蜀，住在講會，用正直的道理教導弟子，不拘泥於名相。", "（宋）壬寅年，克勤禪師命令紹隆分座講法。", "克勤已經將心印傳給了（他的弟子）。", "english_translations": [ "English version:", "On the twenty-first day of the first month, (Shi) Gao comprehended the Fangcun Chan (a state or method of practice in Zen Buddhism). He also said, 'The abbot (referring to himself) in the third year of Xining during the Song Dynasty (1070 AD), had his account books (possibly referring to some kind of certificate or record) in Fengxiang Prefecture. In that year, in order to deal with the tribute declarations, eighteen prefectures around Mount Hua were implicated. How could you, like eggplants and gourds, know about these things?' (Later) he was ordered to reside at Fayun Temple, and retired in the year of Xinchou, residing in the hall of Jingde Iron Arhat Temple. There were several wooden Arhats there, and because the capital was cold, (Shi) Gao took them and burned them, surrounding the stove until dawn. The next day, while sifting through the ashes, he obtained countless Sharira (Buddhist relics).", "He also resided at Guizong Temple, where he devoted himself to diligent practice, never slacking. After finishing his practice late at night, he sat by the ground stove in the monks' hall and suddenly saw two monks enter the hall, one with long eyebrows and snow-white hair, and the other a young man, both with elegant and upright appearances. Shi Gao was very happy and thought to himself, 'I actually have such monks under my seat.' After a while, the two monks left the hall, and Shi Gao followed them, seeing them enter the Buddha Hall. Shi Gao also followed them in. The lights flickered, and there was still fire in the stove. Shi Gao lit incense and paid homage to the Buddha, and the two monks came out again. Shi Gao followed them again, but when they reached the front of the Buddha Hall, he suddenly lost sight of the two monks. He remembered that he had forgotten to take the incense box, which was still inside the hall, so he turned back to retrieve it. At that time, he saw that the hall door was locked, so he called the hall attendant (the monk in charge of managing the hall) Shou Shun to open the door. Shou Shun took the key and opened the door, and saw that the incense smoke in the stove had not yet dissipated, and the incense box was on the precious steps. Shi Gao did not understand what had happened.", "The Dharma Master Luan of Western Shu was a Dharma heir (successor) of Fozhao Gao. (Shi) Gao resided at Fayun Temple, and after retiring, resided at Jingde Temple. Luan asked (Shi) Gao, 'Why is it that many of the words spoken by Zen practitioners have no basis?' (Shi) Gao said, 'What scriptures and treatises do you study?' Luan said, 'I know a little about various scriptures, and I am quite proficient in the Hundred Dharmas.' (Shi) Gao said, 'For example, yesterday it rained, and today it is sunny. In what Dharma is this contained?' Luan was at a loss. (Shi) Gao raised a yang he zi (a tool for scratching itches), tapped it and said, 'Don't say that the words spoken by Zen practitioners have no basis.' Luan said angrily, 'Yesterday it rained, and today it is sunny. In what Dharma is it contained?' (Shi) Gao said, 'It is contained in the non-corresponding Dharma of the twenty-fourth division of time.' Luan suddenly understood and immediately bowed in gratitude. Later, he returned to Western Shu and resided in the lecture hall, teaching his disciples with upright principles, not clinging to names and forms.", "In the year of Renyin (of Song Dynasty), Chan Master Keqin ordered Shaolong to share the seat and preach the Dharma.", "Keqin had already transmitted the mind seal to (his disciple)." ] }
紹隆。尋俾掌藏教。然隆道貌。如甚懦者。或問勤曰。隆藏主。柔易若此。何能為哉。勤曰。瞌睡虎耳。宣和四年。舉隆分座訓徒○張商英。自受大法。后著發願文云。思此世界。五濁亂心。無正觀力。無了因力。自性惟心。不能悟達。謹遵釋迦世尊金口之教。專念阿彌陀佛。求彼世尊願力攝受。待報滿時。往生極樂。如順水乘舟。不勞自力而至矣。宣和四年十一月黎明。作偈曰。幻質朝章八十一。漚生漚滅無人識。撞破虛空歸去來。鐵牛入海無訊息。言訖取枕。擲門窗上。聲如雷震。眾視之。已逝矣。
(癸卯)守卓禪師入寂(靈源清法嗣臨濟十一世)
守卓。受法于惟清。住東京天寧。宣和五年十二月二十七日。奄然而寂。阇維日。徽宗遣中使。賜香。持金盤求舍利。爇香罷。盤中鏗然。視之。五色者數顆。大如豆使者持還。上見大悅○草堂善清。初參祖心。心示以風幡話。子作么生會。清曰。迥無入處。乞師方便。心曰。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中。子誠能如是。心無異緣。六根自靜。默然而究。萬無失一也。清從是屏去。閑緣歲余。忽然契悟。以偈告心曰。隨隨隨昔昔昔。隨隨隨後無人識。夜來明月上高峰。元來祇是這個賊。心頷之。復告之曰。子入
【現代漢語翻譯】 現代漢語譯本 紹隆後來被指派掌管藏經。然而，紹隆外表看起來非常懦弱。有人問勤禪師說：『紹隆藏主如此柔弱，怎麼能勝任呢？』勤禪師回答說：『他是隻瞌睡的老虎罷了。』宣和四年（1122年），紹隆被推舉出來分座講法，教導徒弟。 張商英自從接受佛法后，寫了一篇發願文，說：『思量這個世界，五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）擾亂人心，沒有正確的觀察力，沒有了悟的因緣力，自性唯心，不能領悟通達。謹遵釋迦世尊金口之教，專心念誦阿彌陀佛，祈求阿彌陀佛的願力攝受，等待報盡之時，往生極樂世界，就像順水乘船一樣，不費自己的力量就能到達。』宣和四年（1122年）十一月黎明，張商英作偈說：『幻化的身體活了八十一歲，像水泡一樣生滅，沒有人能認識。撞破虛空歸去來，鐵牛沉入大海無訊息。』說完，拿起枕頭，扔向門窗，聲音如雷震。眾人看他，已經去世了。
（癸卯年）守卓禪師圓寂（靈源清的法嗣，臨濟宗第十一世）
守卓從惟清處接受佛法，住在東京天寧寺。宣和五年（1123年）十二月二十七日，安然圓寂。火化那天，徽宗皇帝派遣中使，賜予香，拿著金盤求取捨利。點燃香后，盤中發出鏗鏘的聲音。看盤中，有五顏六色的舍利數顆，大如豆子。使者拿著舍利回去，皇帝見了非常高興。 草堂善清，最初參拜祖心禪師。祖心禪師用風幡的典故開示他：『你作何理解？』善清說：『完全沒有入門之處，請師父方便開示。』祖心禪師說：『你見過貓兒捕鼠嗎？眼睛一眨不眨，四肢緊貼地面，所有感官都順著目標，從頭到尾一條直線，想要不中都難。你如果真能像這樣，心無旁騖，六根自然清靜，默默地探究，萬無一失啊。』善清從此屏棄雜念，清閑了一年多，忽然契悟，用偈語告訴祖心禪師說：『隨隨隨昔昔昔，隨隨隨後無人識。夜來明月上高峰，元來祇是這個賊。』祖心禪師點頭認可。又告訴他說：『你入
【English Translation】 English version Shao Long was later assigned to manage the collection of scriptures. However, Shao Long appeared to be very weak. Someone asked Chan Master Qin, 'Abbot Shao Long is so gentle, how can he be competent?' Chan Master Qin replied, 'He is just a sleeping tiger.' In the fourth year of Xuanhe (1122), Shao Long was recommended to give lectures and teach disciples. Zhang Shangying, since accepting the Dharma, wrote a vow, saying: 'Considering this world, the five turbidities (referring to the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) disturb people's minds, without the power of correct observation, without the causal power of understanding, the self-nature is only mind, unable to comprehend and understand. I respectfully follow the golden words of Shakyamuni Buddha, wholeheartedly recite Amitabha Buddha, and pray for the power of Amitabha Buddha's vows to receive me, waiting for the end of my retribution, to be reborn in the Pure Land of Ultimate Bliss, just like riding a boat downstream, reaching the destination without one's own effort.' On the dawn of November in the fourth year of Xuanhe (1122), Zhang Shangying composed a verse, saying: 'The illusory body lived for eighty-one years, like bubbles arising and ceasing, no one can recognize it. Breaking through the void, returning to where I came from, the iron ox sinks into the sea without a trace.' After saying this, he picked up the pillow and threw it at the doors and windows, the sound like thunder. When people looked at him, he had already passed away.
(Gui Mao Year) Chan Master Shou Zhuo passed away (the Dharma heir of Lingyuan Qing, the eleventh generation of the Linji School)
Shou Zhuo received the Dharma from Wei Qing and lived in Tianning Temple in Tokyo. On the twenty-seventh day of the twelfth month of the fifth year of Xuanhe (1123), he passed away peacefully. On the day of cremation, Emperor Huizong sent an envoy, bestowed incense, and held a golden plate to seek relics. After lighting the incense, a clanging sound came from the plate. Looking at the plate, there were several colorful relics, as big as beans. The envoy took the relics back, and the emperor was very pleased. Caotang Shanqing initially visited Chan Master Zuxin. Chan Master Zuxin used the story of the wind and the flag to enlighten him: 'How do you understand it?' Shanqing said, 'There is no way to enter at all, please give me a convenient explanation.' Chan Master Zuxin said, 'Have you seen a cat catching a mouse? Its eyes do not blink, its limbs are close to the ground, all senses follow the target, from beginning to end in a straight line, it is difficult not to hit the target. If you can really be like this, with no distractions in your mind, the six senses will naturally be quiet, and you will silently explore, there will be no mistakes.' From then on, Shanqing abandoned distracting thoughts, and after more than a year of leisure, he suddenly realized, and told Chan Master Zuxin in verse: 'Following, following, following, past, past, past, following, following, following, no one recognizes. Last night, the bright moon rose to the peak, originally it was just this thief.' Chan Master Zuxin nodded in agreement. He also told him: 'You enter'
處真實得坐。披衣向後。自看自然。七通八達去。清復依止七年。
(甲辰)克勤禪師示紹隆法語
宣和六年。克勤移住汴京天寧。示紹隆法語。有曰。有祖以來。惟務單傳。直指。不喜帶水。拖泥打露。佈列窠窟鈍置人。蓋釋迦老子。三百餘會。對機設教。立世垂範。大段周遮。是故最後。徑截省要。接最上機。雖自迦葉二十八世。少示機關。多顯理致。至於付受之際。靡不直面提持。如倒剎竿。碗水投針。示圓光相。執赤幡。把明鏡。說如鐵橛。子傳法偈。達磨破六宗與外道。立義天下。太平翻轉。我天爾狗皆神機迅捷。非擬議思惟所測。暨到梁游魏。尤復顯言教外別行。單傳心印。六代傳衣。所指顯著。逮曹溪大鑒。詳示說通。宗通曆涉既久。具正眼大解脫。宗師變革。通涂俾不滯名相。不墮理性。言說放出。活卓卓地。脫灑自繇。妙機遂見。行棒行喝。以言遣言。以機奪機。以毒攻毒。以用破用。所以流傳。七百來年。枝分派別。各擅家風。浩浩轟轟。莫知紀極。然鞠其歸著。無出直指人心。心地既明。無絲毫隔礙。脫去勝負。彼我是非。知見解會透。到大休大。歇安穩之場。豈有二致哉。所謂百川異流。同歸于海。要須是個向上根器具。高識遠見。有紹隆佛祖志氣。然後能深入閫奧。徹底信得
【現代漢語翻譯】 處於真實之處安然端坐。披上袈裟，向後轉身。自然地觀察自身。七通八達，清凈之後恢復到七年前的狀態。
（甲辰年（1124年））克勤禪師為紹隆開示法語
宣和六年（1124年），克勤禪師移居汴京天寧寺，為紹隆開示法語。其中說道：『自古以來，祖師們只注重單傳，直接指點，不喜歡拖泥帶水，用繁瑣的言語和比喻來束縛人。釋迦牟尼佛，在三百多次法會上，根據不同的根機設立教法，樹立榜樣，可謂用心良苦。因此，最終採取最直接、最簡要的方式，接引最上等的根機。雖然從迦葉尊者到第二十八代祖師，略微展示一些機鋒，但更多的是顯明理致。到了傳法的時候，無不直面提持，如同倒豎剎竿，碗中投針，展示圓光相，執持赤幡，手持明鏡，所說的話語如同鐵橛一般堅定。子傳法偈，達摩祖師破斥六宗和外道，樹立義理于天下，使天下發生翻天覆地的變化。我天爾狗，都是神機迅捷，不是擬議思惟所能測度的。及至到達梁朝遊歷魏國，更加顯明教外別傳，單傳心印的宗旨。六代傳衣，所指非常顯著。到了曹溪慧能大師（大鑒），詳細地開示說通和宗通。經歷的時間既久，具備正眼和大解脫的宗師進行變革，使修行者不滯留在名相上，不墮入理性之中。言語放出，活潑潑地，脫灑自由，妙機隨即顯現。或行棒喝，以言遣言，以機奪機，以毒攻毒，以用破用。所以能夠流傳七百多年，枝分派別，各自擅長家風，浩浩蕩蕩，無邊無際。然而追究其歸宿，無非是直指人心。心地一旦明瞭，就沒有絲毫隔閡，脫去勝負、彼我是非的執著，知見解會都透徹，到達大休大歇的安穩之地，豈會有兩種不同的結果呢？這就是所謂的百川異流，同歸于海。必須要具備向上根器的修行者，具有高遠的見識，有紹隆佛祖的志氣，然後才能深入堂奧，徹底信得過。』
【English Translation】 Truly and authentically, sit in serene composure. Drape the robe, turn backward. Observe oneself naturally. With unobstructed passage in all directions, after purification, return to the state of seven years prior.
(Jia Chen Year (1124)) Chan Master Keqin's Dharma Instruction to Shaolong
In the sixth year of Xuanhe (1124), Keqin moved to Tianning Temple in Bianjing, giving Dharma instructions to Shaolong. He said: 'Since the time of the patriarchs, the only concern has been single transmission, direct pointing, disliking to be circuitous, dragging through mud and water, setting up frameworks and pigeonholing people. Shakyamuni Buddha, in over three hundred assemblies, established teachings according to different capacities, setting examples, which was indeed painstaking. Therefore, in the end, he adopted the most direct and concise method, receiving the highest caliber of individuals. Although from Venerable Kashyapa to the twenty-eighth patriarch, some subtle mechanisms were shown, more emphasis was placed on revealing the principles. When it came to the transmission of the Dharma, there was always direct pointing, like inverting the flagpole, dropping a needle into a bowl of water, showing the halo of light, holding the red banner, holding the bright mirror, and speaking words as firm as iron stakes. The verse of Dharma transmission by the son, Bodhidharma refuted the six sects and heretics, establishing righteousness throughout the world, causing a world-shaking transformation. 'I Heaven, You Dog' are all swift and ingenious mechanisms, not to be measured by deliberation and thought. When he arrived in Liang and traveled in Wei, he further emphasized the separate transmission outside the teachings, the single transmission of the mind-seal. The transmission of the robe for six generations, what was pointed to was very clear. When it came to Great Master Huineng (Dajian) of Caoxi, he explained in detail the thorough understanding of both doctrine and practice. After a long period of time, masters with the true eye and great liberation made reforms, so that practitioners would not be stuck in names and forms, nor fall into rationality. Words released are lively, free and unrestrained, and subtle mechanisms are then revealed. Sometimes using the stick and shout, using words to dismiss words, using mechanisms to seize mechanisms, using poison to fight poison, using function to break function. That is why it has been transmitted for over seven hundred years, with branches and sects dividing, each excelling in their own family style, vast and grand, without limit. However, tracing back to its origin, it is nothing other than directly pointing to the human mind. Once the mind-ground is clear, there is no slightest obstruction, shedding the attachments to victory and defeat, self and other, right and wrong, and penetrating all views and understandings, arriving at the place of great rest and great cessation, how could there be two different results? This is what is meant by the hundred rivers flowing differently, but all returning to the sea. One must be a practitioner with upward-striving roots, with high vision and far-reaching insight, and with the aspiration to carry on the spirit of the Buddhas and patriarchs, then one can deeply enter the inner chambers and thoroughly believe.'
及。直下把得住。始可印證。堪為種草。舍此切宜寶秘。慎詞勿作容易放行也。隆公知藏。湖湘投機。還往北山。十餘年。真探賾。精通本色。衲子遂舉。分席訓徒。已三載。予被睿旨。移都下天寧。欲得法語。以表道契。因為出此數段。
(乙巳)克勤禪師傳法宗杲
宗杲。至京。館于太宰府第。后庵中。甲辰九月。克勤有天寧之命。杲自慶曰。此老實天賜我也。遂預往天寧以待。乃自惟曰。當以九夏為期。其禪若不異。諸方妄以余為是。我則造無禪論去也。枉費精神。蹉跎歲月。不若弘一經一論。把本修行。庶他生後世。不失為佛法中人。遂贖清涼疏鈔一部。赍之天寧。及勤至開法。杲日夕參扣。勤令看僧。問雲門如何是諸佛出身處。門云。東山水上行語。杲凡呈四十九轉語。勤皆不肯。一日昇座。舉雲門語云。天寧即不然。若有人問。如何是諸佛出身處。但向他道。薰風自南來。殿閣生微涼。杲聞豁然。去卻礙膺之物。遂白勤。勤曰。也不易你到這個田地。可惜死了。不能得活。不疑言句。是為大病。不見道懸崖撒手。自肯承當絕後。再蘇欺君不得。須知。有這個道理。乃令杲居擇木堂。為不𨤲務。侍者每舉。有句無句。如藤倚樹問之。杲才開口便道。不是。經半載忽問勤曰。聞和尚當時。曾問五
【現代漢語翻譯】 及。直接把握住。才可以印證。可以作為播種佛法的良田。捨棄此法，切要珍藏保密，用詞要謹慎，不要輕易放過任何機會。隆公知藏，在湖湘一帶投機，還前往北山，十多年。真正探索精深，精通佛法本色。僧人於是推舉他，分開席位教導徒弟，已經三年。我被皇帝的旨意，調到京城的天寧寺，想要得到他的法語，來表明我們道義上的契合。因此寫出這幾段話。
（乙巳年(1125年)）克勤禪師傳法給宗杲
宗杲，到達京城，住在太宰府的府邸。後來在庵中。甲辰年(1124年)九月，克勤接到前往天寧寺的命令。宗杲私下慶幸說：『這位老和尚真是上天賜給我的。』於是提前前往天寧寺等待。於是自己思考說：『應當以九個夏天為期限，如果他的禪法沒有特別之處，各方卻胡亂認為我是對的，我就要寫一篇《無禪論》去。白白浪費精神，蹉跎歲月，不如弘揚一部經或一部論，把握根本修行，或許來生後世，不會失去作為佛法中人的身份。』於是贖買了一部《清涼疏鈔》，帶到天寧寺。等到克勤到達開法，宗杲日夜參拜請教。克勤讓他看僧人，問雲門文偃（Yunmen Wenyan）『如何是諸佛出身處（How is the place where all Buddhas originate）』。雲門文偃（Yunmen Wenyan）回答說：『東山水上行（Walking on the water of Dongshan Mountain）』。宗杲一共呈上四十九個轉語，克勤都不認可。一天克勤升座，舉雲門文偃（Yunmen Wenyan）的語錄說：『天寧寺就不是這樣，如果有人問，如何是諸佛出身處（How is the place where all Buddhas originate）？』只管對他說：『薰風自南來，殿閣生微涼（The gentle breeze comes from the south, bringing a slight coolness to the halls and pavilions）。』宗杲聽了豁然開朗，去掉了心中阻礙的東西。於是告訴克勤。克勤說：『你到這個地步也不容易，可惜死了，不能得活。不懷疑言語，是為大病。沒聽過懸崖撒手，自己肯承擔絕後，再甦醒就不能欺騙自己了。要知道，有這個道理。』於是讓宗杲住在擇木堂，擔任不𨤲務。侍者每次舉出『有句無句，如藤倚樹』來問他。宗杲才開口就說：『不是。』過了半年，忽然問克勤說：『聽說和尚當時，曾經問五
【English Translation】 And. Directly grasp it firmly. Only then can it be verified. Worthy of being a field for planting. Abandoning this, one should treasure and keep it secret. Be cautious in words and do not easily let it go. Elder Long knew the collection. Investing in Hunan and Xiang, he also went to North Mountain for more than ten years. Truly exploring the profound, he was proficient in the essence of Buddhism. The monks then elected him to separate seats and train disciples for three years. I was transferred to Tianning Temple in the capital by imperial decree, desiring to obtain his Dharma words to express our doctrinal agreement. Therefore, I have written these few paragraphs.
(Yi Si Year (1125 AD)) Chan Master Keqin transmits the Dharma to Zonggao
Zonggao arrived in the capital and resided in the mansion of the Grand Tutor. Later, in the hermitage. In September of Jia Chen Year (1124 AD), Keqin received the order to go to Tianning Temple. Zonggao secretly rejoiced, saying, 'This old monk is truly a gift from heaven to me.' So he went to Tianning Temple in advance to wait. Then he thought to himself, 'I should set a limit of nine summers. If his Chan is not different, but everyone mistakenly thinks I am right, then I will write a 'Treatise on No Chan'. It would be a waste of energy and time. It would be better to promote a sutra or a treatise, grasp the root and practice, so that in future lives, I will not lose my identity as a Buddhist.' So he redeemed a copy of the 'Qingliang Commentary', and brought it to Tianning Temple. When Keqin arrived to open the Dharma, Zonggao paid homage and asked for instruction day and night. Keqin asked him to look at the monks and asked Yunmen Wenyan (雲門文偃) 'How is the place where all Buddhas originate?'. Yunmen Wenyan (雲門文偃) replied, 'Walking on the water of Dongshan Mountain'. Zonggao presented a total of forty-nine turning phrases, but Keqin did not approve of any of them. One day, Keqin ascended the seat and quoted Yunmen Wenyan's (雲門文偃) words, saying, 'Tianning Temple is not like that. If someone asks, How is the place where all Buddhas originate?', just tell him, 'The gentle breeze comes from the south, bringing a slight coolness to the halls and pavilions'. Zonggao heard this and suddenly understood, removing the obstacles in his heart. So he told Keqin. Keqin said, 'It is not easy for you to reach this point, but it is a pity that you are dead and cannot be revived. Not doubting words is a great disease. Haven't you heard of letting go on the cliff, being willing to bear the consequences, and not being able to deceive yourself when you wake up? You must know that there is this principle.' So he let Zonggao live in Zemu Hall, serving as a non-official. Every time the attendant raised 'With or without a sentence, like a vine relying on a tree' to ask him. Zonggao would say as soon as he opened his mouth, 'No.' After half a year, he suddenly asked Keqin, 'I heard that the monk at that time, once asked Five'
祖這話。不知五祖道甚麼。曰我問有句無句。如藤倚樹。意旨如何。祖曰。描也描不成。畫也畫不就。又問。樹倒藤枯時如何。祖曰。相隨來也。杲乃抗聲曰。我會也。勤遂舉數誵訛因緣詰之。杲酬對無滯。勤曰。今日方知。吾不汝欺。遂著臨濟正宗記。付之曰。臨濟正宗自馬師。黃檗闡大機大用。脫羅籠出窠臼。虎驟龍馳星飛電激。卷舒擒縱。皆據本分。綿綿的的。到興化風穴。唱愈高。機愈峻。西河弄師子。霜華奮金剛王。非深入閫奧。親受印記。皆莫知端倪。徒自名邈。只益戲論。大抵負沖天。氣宇格外提持。不戰屈人兵。殺人不眨眼。尚未彷彿其趨向。況移星換斗。轉天輪。回地軸耶。是故示三玄三要。四料簡。四主賓。金剛王寶劍。踞地師子。一喝不作一喝。用探竿影草一喝。分賓主照用一時。行許多落索多少學家摶量註解。殊不知。我王庫內。無如是刀。弄將出來看底。只眨得眼。須是他上流契證驗認。正按旁提。須還本分種草。豈假梯媒。只如寶壽開堂。三聖推出一僧。壽便打。聖云。你恁么為人。非獨瞎卻。這僧眼瞎卻。鎮州一城人眼去在。壽擲下拄杖。便歸方丈。興化見同參來便喝。僧亦喝。化又喝。僧復喝。化云。你看這瞎漢。僧擬議。直打出法堂。侍者問。有何相觸誤。化云。是他也有權也有
【現代漢語翻譯】 現代漢語譯本 慧杲禪師問祖師（五祖弘忍，601年-674年）說：『不知道五祖（弘忍）說了些什麼？』 慧杲禪師說：『我問「有句無句，如藤倚樹」 (有語句還是沒有語句，就像藤蔓依附樹木)，意旨是什麼？』 祖師說：『描也描不成，畫也畫不就。』 (無法描繪，無法畫出) 慧杲禪師又問：『樹倒藤枯時如何？』 (樹倒藤枯的時候會怎麼樣？) 祖師說：『相隨來也。』 (一起到來) 慧杲禪師於是高聲說：『我會了！』 圓悟勤禪師於是舉出許多錯謬的因緣來詰問慧杲禪師，慧杲禪師回答對答如流，沒有滯礙。 圓悟勤禪師說：『今天才知道，我沒有欺騙你。』 於是圓悟勤禪師寫了《臨濟正宗記》，交給慧杲禪師，說：『臨濟正宗從馬祖（馬道一，709年-788年）開始，黃檗（黃檗希運，？-850年）闡發大機大用，脫離羅網，跳出窠臼，像猛虎奔跑，蛟龍飛馳，星光飛逝，閃電一樣迅猛。卷舒擒縱，都依據本分，綿綿不斷。到了興化（興化存獎，830年-888年）和風穴（風穴延沼，896年-973年），唱得更高，機鋒更峻。就像西河的弄獅子，霜華閃耀的金剛王寶劍。如果不是深入堂奧，親身接受印記，都不知道其中的端倪，只是徒有虛名，只會增加戲論。大抵要負有沖天的氣概，有格外的提持，不戰而屈人之兵，殺人不眨眼，也還不能彷彿其趨向，更何況是移星換斗，轉天輪，回地軸呢？ 『因此，示現三玄三要、四料簡、四賓主、金剛王寶劍、踞地獅子、一喝不作一喝用、探竿影草一喝、分賓主照用一時。修行許多落索，多少學人揣摩註解，殊不知，我王庫內，無如是刀。弄將出來看底，只眨得眼。須是他上流契證驗認，正按旁提，須還本分種草，豈假梯媒。只如寶壽開堂，三聖推出一僧，寶壽便打。三聖云：你恁么為人，非獨瞎卻這僧眼，瞎卻鎮州（唐朝行政區劃）一城人眼去在。寶壽擲下拄杖，便歸方丈。興化見同參來便喝，僧亦喝。興化又喝，僧復喝。興化云：你看這瞎漢。僧擬議，直打出法堂。侍者問：有何相觸誤？興化云：是他也有權也有。』
【English Translation】 English version Zen Master Huigao asked the Patriarch (Fifth Patriarch Hongren, 601-674): 'I don't know what the Fifth Patriarch (Hongren) said?' Zen Master Huigao said: 'I asked, 'With or without a phrase, like a vine relying on a tree,' what is the meaning?' The Patriarch said: 'It cannot be depicted, it cannot be painted.' Zen Master Huigao then asked: 'What happens when the tree falls and the vine withers?' The Patriarch said: 'They come together.' Zen Master Huigao then exclaimed loudly: 'I understand!' Zen Master Yuanwu Qin then brought up many erroneous causes and conditions to question Zen Master Huigao, who answered fluently without any hesitation. Zen Master Yuanwu Qin said: 'Today I know that I have not deceived you.' Then Zen Master Yuanwu Qin wrote the 'Record of the Proper Lineage of Linji' and gave it to Zen Master Huigao, saying: 'The Proper Lineage of Linji began with Mazu (Mazu Daoyi, 709-788). Huangbo (Huangbo Xiyun, ?-850) expounded the great function and great use, breaking free from the net, jumping out of the rut, like a fierce tiger running, a dragon flying, a star flashing, and lightning striking. Gathering and releasing, capturing and letting go, all are based on one's own inherent nature, continuous and unbroken. When it came to Xinghua (Xinghua Cunjiang, 830-888) and Fengxue (Fengxue Yanzhao, 896-973), the chanting became even higher, and the Zen became even more severe. It's like the lion dance in the West River, and the diamond king's sword gleaming with frost. If one does not deeply enter the inner sanctum and personally receive the seal, one will not know the subtleties, and will only have a false reputation, which will only increase idle talk. 'Generally speaking, one must have a soaring spirit, an extraordinary way of upholding, subduing the enemy without fighting, and killing without blinking an eye, yet one still cannot even vaguely grasp its direction, let alone move the stars, change the constellations, turn the wheel of heaven, and reverse the axis of the earth? Therefore, it demonstrates the Three Mysteries and Three Essentials, the Four Distinctions, the Four Hosts and Guests, the Diamond King's Sword, the Lion Seated on the Ground, the Shout that is Not a Shout, the Probing Pole and Shadow Grass Shout, and the Simultaneous Illumination and Function of Host and Guest. Practicing so much, how many scholars ponder and annotate, but they do not know that in the treasury of our King, there is no such sword. When it is brought out to be seen, it only makes people blink their eyes. One must have the verification and recognition of the upper stream, the correct pressing and sideways lifting, and one must return to one's own inherent nature to plant grass, why rely on ladders and matchmakers? Just like when Baoshou opened the hall, Sansheng pushed out a monk, and Baoshou hit him. Sansheng said: 'If you treat people like this, you will not only blind this monk's eyes, but also blind the eyes of the entire city of Zhenzhou (Tang Dynasty administrative division).' Baoshou threw down his staff and returned to his abbot's room. Xinghua saw a fellow practitioner coming and shouted, and the monk also shouted. Xinghua shouted again, and the monk shouted again. Xinghua said: 'Look at this blind man.' The monk hesitated and was immediately beaten out of the Dharma hall. The attendant asked: 'What was the conflict?' Xinghua said: 'He also has authority and also has.'
實。我將手向伊麵前。橫兩遭卻。不會似此。瞎漢不打。更待何時。看他本色。宗風迥然。殊絕不貴。作略只欽他眼。正要扶荷。正宗提持。宗眼須是。透頂透底。徹骨徹髓。不涉廉纖。迥然獨脫。然後的的相承。可以起此大法幢。然此大法炬繼。他馬祖百丈首山。楊岐不為忝竊爾○知和崑山。張氏子。兒時嘗習坐垂堂。堂傾。父母意其必死。和瞑目自若。因使出家。年滿得度。謁泐潭干。干問作甚麼。和擬對。干便打。復喝曰。你喚甚麼作禪。和驀領旨即曰。禪無後無先。波澄大海。月印青天。問如何是道。曰道紅塵浩浩。不用安排。本無欠少。干然之。棲雪竇之中峰。棲云兩庵。逾二十年。住二靈。三十年。間居無長物。惟二虎侍其右。宣和七年四月日。趺坐而逝○普交。亦干嗣。因為檀越。修懺摩。有問曰。公所懺罪。為自懺耶為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝烏能懺之交。不能對。遂改服遊方。造泐潭。足才踵門。干即呵之。交擬問。干曳杖逐之。一日忽呼。交至丈室曰。我有古人公案。要與你商量。交擬進語。干遂喝。交豁然領悟。乃大笑。干下禪床。執交手曰。汝會佛法耶。交便喝。復托開。干大笑○道旻。世稱古佛。興化蔡氏子。母夢吞摩尼珠有娠。生五歲。足不履。口不言。母抱
【現代漢語翻譯】 實。我將手向伊麵前。橫兩遭卻。不會似此。瞎漢不打。更待何時。看他本色。宗風迥然。殊絕不貴。作略只欽他眼。正要扶荷。正宗提持。宗眼須是。透頂透底。徹骨徹髓。不涉廉纖。迥然獨脫。然後的的相承。可以起此大法幢。然此大法炬繼。他馬祖（709年-788年）百丈（749年-814年）首山（926年-993年）。楊岐（992年-1049年）不為忝竊爾○知和崑山。張氏子。兒時嘗習坐垂堂。堂傾。父母意其必死。和瞑目自若。因使出家。年滿得度。謁泐潭干。干問作甚麼。和擬對。干便打。復喝曰。你喚甚麼作禪。和驀領旨即曰。禪無後無先。波澄大海。月印青天。問如何是道。曰道紅塵浩浩。不用安排。本無欠少。干然之。棲雪竇之中峰。棲云兩庵。逾二十年。住二靈。三十年。間居無長物。惟二虎侍其右。宣和七年四月日（1125年）。趺坐而逝○普交。亦干嗣。因為檀越（施主）。修懺摩（懺悔）。有問曰。公所懺罪。為自懺耶為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝烏能懺之交。不能對。遂改服遊方。造泐潭。足才踵門。干即呵之。交擬問。干曳杖逐之。一日忽呼。交至丈室曰。我有古人公案。要與你商量。交擬進語。干遂喝。交豁然領悟。乃大笑。干下禪床。執交手曰。汝會佛法耶。交便喝。復托開。干大笑○道旻。世稱古佛。興化蔡氏子。母夢吞摩尼珠有娠。生五歲。足不履。口不言。母抱 現代漢語譯本： 確實如此。我將手在他面前，橫著比劃兩次，卻不像這樣。瞎子不打，更待何時？看他的本色，宗風迥然不同，極其獨特而不流於尋常。他的作為只令人欽佩。正是要扶持正宗，提倡保持正宗的眼光必須是透徹徹底，深入骨髓，不涉及絲毫的牽強附會，迥然獨立超脫。然後才能真正地傳承，可以樹立起這大法幢，延續這大法炬。他馬祖（709年-788年）、百丈（749年-814年）、首山（926年-993年）、楊岐（992年-1049年）不算是辱沒了他們的傳承。知和，崑山人，姓張。小時候曾經練習在堂屋邊沿打坐，堂屋傾斜，父母認為他必死無疑，知和閉著眼睛，神態自若，因此讓他出家。成年後受戒。拜訪泐潭干禪師，干禪師問：『你做什麼？』知和想要回答，干禪師就打他，又喝道：『你把什麼叫做禪？』知和立刻領悟旨意，就說：『禪無先後，如波濤澄澈的大海，月亮映照在青天。』問：『如何是道？』答：『道在紅塵中浩浩蕩蕩，不用安排，本來就沒有欠缺。』干禪師認可了他的說法。他住在雪竇山的中峰，棲云兩座庵，超過二十年，住在二靈山三十年，平時居住沒有多餘的物品，只有兩隻老虎侍奉在他左右。宣和七年四月（1125年），他跏趺坐而逝。 普交，也是干禪師的弟子。因為替檀越（施主）修懺摩（懺悔），有人問：『您所懺悔的罪，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪的本性從何而來？如果是為他人懺悔，他人的罪過不是你，又怎麼能懺悔呢？』普交不能回答，於是改換服裝，四處遊方，來到泐潭。腳才踏進門，干禪師就呵斥他。普交想要發問，干禪師拄著枴杖追趕他。一天，忽然叫普交到方丈室說：『我有一則古人的公案，要和你商量。』普交想要說話，干禪師就喝斥他。普交豁然領悟，於是大笑。干禪師走下禪床，拉著普交的手說：『你懂佛法了嗎？』普交便喝了一聲，又推開他。干禪師大笑。道旻，世人稱他為古佛，興化蔡氏之子。他的母親夢見吞下摩尼珠而懷孕。出生后五歲，腳不著地，口不能言。母親抱著他 English version: Indeed. I waved my hand in front of him twice, but it wasn't like this. If you don't hit a blind man now, when will you? Look at his true colors, his school's style is completely different, extremely unique and not ordinary. His actions are only admirable. It is precisely to support the orthodox tradition, and to promote the maintenance of the orthodox view must be thorough, penetrating to the bone marrow, without involving any far-fetchedness, completely independent and detached. Only then can it be truly inherited, and this great Dharma banner can be erected, and this great Dharma torch can be continued. Ma Zu (709-788), Bai Zhang (749-814), Shou Shan (926-993), and Yang Qi (992-1049) are not considered to have disgraced their lineage. Zhi He, a native of Kunshan, surnamed Zhang. When he was a child, he used to practice sitting on the edge of the hall. The hall collapsed, and his parents thought he would surely die. Zhi He closed his eyes and remained calm, so they let him become a monk. After reaching adulthood, he received the precepts. He visited Chan Master Leitan Gan. Chan Master Gan asked, 'What are you doing?' Zhi He wanted to answer, but Chan Master Gan hit him and shouted, 'What do you call Chan?' Zhi He immediately understood the meaning and said, 'Chan has no before and no after, like the clear sea with waves, the moon reflected in the blue sky.' Asked, 'What is the Dao?' He replied, 'The Dao is vast in the mundane world, no need to arrange it, originally there is no lack.' Chan Master Gan approved of his statement. He lived in Zhongfeng of Xuedou Mountain, and in the two nunneries of Qiyun for more than twenty years. He lived in Erling Mountain for thirty years. He usually lived without extra items, only two tigers served him on his left and right. In April of the seventh year of Xuanhe (1125), he passed away in the lotus position. Pu Jiao was also a disciple of Chan Master Gan. Because he was performing repentance (Chan Mo) for a benefactor (Tan Yue), someone asked, 'The sins you are repenting for, are you repenting for yourself or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, how can you repent for others' sins if it is not you?' Pu Jiao could not answer, so he changed his clothes and traveled around, arriving at Leitan. As soon as he stepped into the door, Chan Master Gan scolded him. Pu Jiao wanted to ask a question, but Chan Master Gan chased him with a staff. One day, he suddenly called Pu Jiao to his room and said, 'I have an ancient case to discuss with you.' Pu Jiao wanted to speak, but Chan Master Gan shouted at him. Pu Jiao suddenly realized and laughed loudly. Chan Master Gan stepped down from the meditation bed, took Pu Jiao's hand and said, 'Do you understand the Buddha-dharma?' Pu Jiao then shouted and pushed him away. Chan Master Gan laughed loudly. Dao Min, known as the Ancient Buddha, was the son of the Cai family of Xinghua. His mother dreamed of swallowing a Mani pearl and became pregnant. At the age of five, his feet did not touch the ground and he could not speak. His mother held him
【English Translation】 Indeed. I put my hand in front of him, waved it twice, but it wasn't like this. If you don't hit a blind man, when will you wait? Look at his true colors, the style of his school is completely different, extremely unique and not ordinary. His actions are only admirable. It is precisely to support the orthodox tradition, and to promote the maintenance of the orthodox view must be thorough, penetrating to the bone marrow, without involving any far-fetchedness, completely independent and detached. Then, true succession can occur, and this great Dharma banner can be raised, and this great Dharma torch can be continued. Ma Zu (709-788), Bai Zhang (749-814), Shou Shan (926-993), and Yang Qi (992-1049) are not considered to have disgraced their lineage. Zhi He, a native of Kunshan, surnamed Zhang. When he was a child, he used to practice sitting on the edge of the hall. The hall collapsed, and his parents thought he would surely die. Zhi He closed his eyes and remained calm, so they let him become a monk. After reaching adulthood, he received the precepts. He visited Leitan Gan Chan Master. Gan Chan Master asked, 'What are you doing?' Zhi He wanted to answer, but Gan Chan Master hit him and shouted, 'What do you call Chan?' Zhi He immediately understood the meaning and said, 'Chan has no before and no after, like the clear sea with waves, the moon reflected in the blue sky.' Asked, 'What is the Dao?' He replied, 'The Dao is vast in the mundane world, no need to arrange it, originally there is no lack.' Gan Chan Master approved of his statement. He lived in Zhongfeng of Xuedou Mountain, and in the two nunneries of Qiyun for more than twenty years. He lived in Erling Mountain for thirty years. He usually lived without extra items, only two tigers served him on his left and right. In April of the seventh year of Xuanhe (1125), he passed away in the lotus position. Pu Jiao was also a disciple of Gan Chan Master. Because he was performing repentance ('Chan Mo') for a benefactor ('Tan Yue'), someone asked, 'The sins you are repenting for, are you repenting for yourself or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, how can you repent for others' sins if it is not you?' Pu Jiao could not answer, so he changed his clothes and traveled around, arriving at Leitan. As soon as he stepped into the door, Gan Chan Master scolded him. Pu Jiao wanted to ask a question, but Gan Chan Master chased him with a staff. One day, he suddenly called Pu Jiao to his room and said, 'I have an ancient case to discuss with you.' Pu Jiao wanted to speak, but Gan Chan Master shouted at him. Pu Jiao suddenly realized and laughed loudly. Gan Chan Master stepped down from the meditation bed, took Pu Jiao's hand and said, 'Do you understand the Buddha-dharma?' Pu Jiao then shouted and pushed him away. Gan Chan Master laughed loudly. Dao Min, known as the Ancient Buddha, was the son of the Cai family of Xinghua. His mother dreamed of swallowing a Mani pearl and became pregnant. At the age of five, his feet did not touch the ground and he could not speak. His mother held him
游寺。見佛像。遽履地。合爪稱南無佛。人大異之。出家遍參。后至泐潭。干器之。旻陳列參所得。不蒙印可。干舉世尊拈花迦葉微笑語。以問。復不契。后侍乾行。干以拄杖。架肩長噓曰會么。旻擬對。干便打。有頃。復拈草示曰。是甚麼。旻亦擬對。干遂喝。於是頓明大法。作拈花勢乃曰。這回瞞旻上座不得也。干挽曰。更道更道。曰。南山起云。北山下雨。即禮拜。乾首肯○紹興。慈氏。瑞仙。習毗尼。因睹戒性如虛空。持者為迷倒。乃謂戒者束身之法也。何自縛乎。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他不共不無因生。畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁諸方。后至投子廣鑒瑛。問鄉里甚處。曰兩浙東越。曰東越事作么生。曰秦望峰高。鑑湖水闊。曰秦望峰與你自己是同是別。曰西天梵語。此土唐言。曰此猶是叢林祇對畢竟是同是別。仙便喝。瑛便打。仙曰。恩大難酬。便禮拜○江公望。字民表。釣臺人。家居蔬食清修。述唸佛方便文。以勸道俗。又嘗書於家塾曰。利根之人。唸唸不生。心心無所。六根杳寂。諸識銷落。法法全真。門門絕待。瞥爾遂成。真如實觀。
【現代漢語翻譯】 現代漢語譯本： 有人遊覽寺廟，看見佛像，立即雙腳著地，合掌稱念『南無佛』（皈依佛）。人們對此感到非常驚訝。後來他出家，四處參訪，最終來到泐潭。泐潭的住持乾禪師考驗他。旻禪師陳述自己參禪所得，沒有得到乾禪師的認可。乾禪師舉起世尊拈花，迦葉微笑的典故來問他，旻禪師仍然不能領會。後來，旻禪師侍奉乾禪師行走，乾禪師用拄杖架在他的肩膀上，長嘆一聲說：『會么？』（明白了嗎？）旻禪師想要回答，乾禪師就打了他。過了一會兒，乾禪師又拈起一根草，指著說：『是甚麼？』（這是什麼？）旻禪師又想要回答，乾禪師就大喝一聲。於是旻禪師頓悟大法，做出拈花的姿勢說：『這回瞞旻上座不得也。』（這次可瞞不了我旻某人了。）乾禪師拉住他說：『更道更道。』（再說，再說。）旻禪師說：『南山起云，北山下雨。』（南山起云，北山下雨。）隨即禮拜。乾禪師點頭認可。 紹興（1131-1162年）年間，有位名叫慈氏瑞仙的僧人，學習毗尼（戒律）。因為看到戒性如虛空，執持戒律的人反而是迷惑顛倒，於是說戒律是束縛身體的方法，為何要自己束縛自己呢？他又閱讀經典，看到『諸法不自生，亦不從他生，不共不無因，是故說無生』（一切法不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因地產生，所以說是無生）。他疑惑道：『又不自他不共不無因生，畢竟從何而生？』（既不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因地產生，那麼究竟是從哪裡產生的呢？）隨即領悟到：『因緣所生，空假三觀，抑揚性海，心佛眾生，名異體同，十境十乘，轉識成智，不思議境，智照方明，非言詮所及。』（一切法都是因緣和合而生，要用空、假、中三觀來調伏和弘揚自性，心、佛、眾生，名稱不同，本體相同，十境十乘，將意識轉為智慧，達到不可思議的境界，智慧照耀才能明白，不是言語可以表達的。）於是放棄了參訪各方，後來來到投子廣鑒瑛禪師處。廣鑒瑛禪師問他：『鄉里甚處？』（你是哪裡人？）他說：『兩浙東越。』（兩浙東越。）廣鑒瑛禪師說：『東越事作么生？』（東越的事情怎麼樣？）他說：『秦望峰高，鑑湖水闊。』（秦望峰高聳，鑑湖水闊。）廣鑒瑛禪師說：『秦望峰與你自己是同是別？』（秦望峰和你自己是相同還是不同？）他說：『西天梵語，此土唐言。』（西天的梵語，此地的漢語。）廣鑒瑛禪師說：『此猶是叢林祇對，畢竟是同是別？』（這還是叢林中的應對，究竟是相同還是不同？）瑞仙禪師便大喝一聲，廣鑒瑛禪師便打了他。瑞仙禪師說：『恩大難酬。』（恩情深重難以報答。）便禮拜。 江公望，字民表，釣臺人。他居家吃素，清凈修行，撰寫《唸佛方便文》，用來勸導僧人和俗人。又曾經寫在家塾中說：『利根之人，唸唸不生，心心無所，六根杳寂，諸識銷落，法法全真，門門絕待，瞥爾遂成，真如實觀。』（根器銳利的人，唸唸不生，心心無所執著，六根寂靜，各種意識消散，一切法都是真實的，一切法門都是絕對的，瞬間就能成就真如實觀。）
【English Translation】 English version: Someone visited a temple and, upon seeing a Buddha statue, immediately prostrated and reverently said 'Namo Buddha' (Homage to the Buddha). People were very surprised by this. Later, he became a monk and traveled extensively to study, eventually arriving at Letan. The abbot, Chan Master Gan, tested him. Chan Master Min presented his understanding gained from meditation, but it was not approved by Chan Master Gan. Chan Master Gan raised the story of the World Honored One holding up a flower and Kashyapa smiling to question him, but Chan Master Min still could not comprehend it. Later, Chan Master Min attended to Chan Master Gan while walking. Chan Master Gan placed his staff on his shoulder, sighed deeply, and said, 'Do you understand?' Chan Master Min was about to answer, but Chan Master Gan struck him. After a while, Chan Master Gan picked up a blade of grass and pointed to it, saying, 'What is this?' Chan Master Min was again about to answer, but Chan Master Gan shouted loudly. Thereupon, Chan Master Min suddenly awakened to the Great Dharma, made the gesture of holding up a flower, and said, 'This time, I can't be deceived, Venerable Min.' Chan Master Gan pulled him and said, 'Say more, say more.' Chan Master Min said, 'Clouds rise from the South Mountain, rain falls on the North Mountain.' He then bowed in reverence. Chan Master Gan nodded in approval. During the Shaoxing (1131-1162) era, there was a monk named Cishi Ruixian who studied the Vinaya (precepts). Because he saw that the nature of precepts is like empty space, and those who cling to precepts are deluded, he said that precepts are a method of binding the body, so why bind oneself? He also read the scriptures and saw 'All dharmas are not self-born, nor do they arise from others, nor from both, nor without cause; therefore, it is said they are un-born.' He doubted and said, 'If they are not self-born, nor from others, nor from both, nor without cause, then from where do they arise?' He then realized: 'They arise from conditions, the three contemplations of emptiness, provisionality, and the middle way, subduing and promoting the ocean of nature, mind, Buddha, and sentient beings, different in name but the same in essence, the ten realms and ten vehicles, transforming consciousness into wisdom, the inconceivable realm, wisdom illuminates clearly, beyond the reach of words.' He then abandoned visiting various places and later arrived at Chan Master Guangjian Ying of Touzi. Chan Master Guangjian Ying asked him, 'Where is your hometown?' He said, 'East Yue of Liangzhe.' Chan Master Guangjian Ying said, 'What is happening in East Yue?' He said, 'Mount Qinwang is high, and Lake Jian is wide.' Chan Master Guangjian Ying said, 'Are Mount Qinwang and yourself the same or different?' He said, 'Western Heaven's Sanskrit, this land's Tang language.' Chan Master Guangjian Ying said, 'This is still a response in the monastery; ultimately, are they the same or different?' Chan Master Ruixian then shouted loudly, and Chan Master Guangjian Ying struck him. Chan Master Ruixian said, 'The kindness is great and difficult to repay.' He then bowed in reverence. Jiang Gongwang, styled Minbiao, was a person from Fishing Terrace. He lived at home, eating vegetarian food and cultivating purely, and wrote 'An Essay on the Expedient Method of Reciting the Buddha's Name' to encourage monks and laypeople. He also once wrote in his home school: 'For people of sharp faculties, no thought arises in each thought, the mind is without attachment in each mind, the six senses are silent, all consciousnesses dissolve, all dharmas are completely true, all gates are absolutely independent, and in an instant, the true suchness contemplation is achieved.'
初機後學。一心攝念如來。即使營辦家事。種種作務。亦自不相妨礙。若能都攝六根。凈念相繼。不過旬日。便成三昧。是故上根大器。一念直超。平展之流。善觀方便。望有子早亡。託夢云。大人修道。功業已成。冥府有金字額。題云。嚴州府江公望身居。言責志慕苦空。躬事熏修。心無愛染。動靜不違佛法。語嘿時契宗風。名已脫乎閻浮身。必歸於凈土。宣和末。知廣德軍。一旦無疾。面西端坐而化○王古。字敏仲。官侍郎。嘗參尊宿。深契禪宗。又悟凈土法門。著決疑集三本。平生精勤唸佛。數珠未嘗去手。有僧神遊凈土。見古與葛繁在焉。
(丙午)李彌遜參克勤禪師
侍郎李彌遜。少時讀書。五行俱下。年二十八。為中書舍人。嘗入克勤室。一日早朝。回至天津橋。馬躍忽有省。通身流汗。直造天寧。適勤出門。遙見便喚曰。居士且喜。大事了畢。遜厲聲曰。和尚眼花作甚麼。勤便喝。遜亦喝。自是機鋒迅捷。當機不讓。后遷吏部。乞祠祿。歸閩連江。筑庵自娛。忽一日示微恙。索湯沐浴畢。遂趺坐作偈曰。謾說從來。牧護今日。分明呈露。虛空拶倒。須彌說甚。向上一路。擲筆而逝○樞密徐俯。字師川。每侍其父龍圖。徐禧與法昌。遇靈源清。語論終日。俯聞之。藐如。及遇歸寂。在談笑間
【現代漢語翻譯】 現代漢語譯本 對於初學佛法的人來說，如果能一心專注于唸誦如來（Tathagata，佛的稱號），即使是處理家務，各種勞作，也不會互相妨礙。如果能夠完全收攝六根（眼、耳、鼻、舌、身、意），使清凈的念頭相續不斷，用不了十天，就能成就三昧（Samadhi，禪定）。所以，對於上根器的人來說，一念之間就能直接超越。對於資質平庸的人來說，善於運用方便法門也很重要。曾經有人早年喪子，託夢說：『大人您修道，功業已經成就。冥府有金字牌匾，上面寫著：嚴州府的江公望，身居要職卻志向于苦行和空性，親自修行，心中沒有愛戀和染著，一舉一動都符合佛法，言語和沉默都契合宗門風範。他的名字已經從閻浮提（Jambudvipa，我們所居住的這個世界）除名，必定會往生到凈土。』宣和（1119-1125）末年，江公望擔任廣德軍的知軍，有一天無疾而終，面向西方端坐而化。王古，字敏仲，官至侍郎。曾經參訪尊宿，深刻契合禪宗，又領悟凈土法門，著有《決疑集》三本。他一生精勤唸佛，念珠從未離手。有僧人神遊凈土，看見王古與葛繁在那裡。
（丙午年）李彌遜參訪克勤禪師
侍郎李彌遜，年輕時讀書，一目十行。二十八歲時，擔任中書舍人。曾經拜訪克勤禪師。有一天早朝，返回時經過天津橋，馬突然跳躍，李彌遜忽然有所領悟，全身流汗。他直接前往天寧寺，正好克勤禪師出門，遠遠看見他就喊道：『居士可喜可賀，大事已經了結。』李彌遜厲聲說：『和尚你眼花了嗎？』克勤禪師便喝斥一聲，李彌遜也喝斥一聲。從此以後，李彌遜的機鋒迅捷，當機不讓。後來他升任吏部，請求辭官還鄉，回到福建連江，建造庵堂自娛。有一天，他稍微感到不適，要來熱水沐浴完畢，於是趺坐作偈說：『不要說從來如何，就在今日牧護。分明呈露，虛空也被拶倒。須彌山（Mount Sumeru，佛教宇宙觀中的聖山）又算什麼？向上一路。』說完擲筆而逝。樞密徐俯，字師川，每次侍奉他的父親龍圖徐禧與法昌，遇到靈源清，整天與他談論佛法。徐俯聽了，覺得很渺小。等到靈源清去世時，在談笑之間就去世了。
【English Translation】 English version For beginners in Buddhist practice, if one can wholeheartedly focus on reciting the name of the Tathagata (Buddha), even while managing household affairs and various tasks, it will not hinder one's practice. If one can completely gather the six senses (eyes, ears, nose, tongue, body, and mind) and maintain a continuous stream of pure thoughts, it will not take more than ten days to achieve Samadhi (meditative absorption). Therefore, for those with superior faculties, a single thought can lead to direct transcendence. For those of ordinary ability, it is important to skillfully employ expedient means. Someone once had a son who died young and appeared in a dream, saying: 'Great one, your cultivation has been accomplished. In the underworld, there is a golden plaque inscribed with: Jiang Gongwang of Yanzhou Prefecture, holding an important position but aspiring to asceticism and emptiness, personally engaging in practice, with no attachment or defilement in his heart, every action in accordance with the Dharma, speech and silence in harmony with the style of the school. His name has been removed from Jambudvipa (the world we live in), and he will surely be reborn in the Pure Land.' At the end of the Xuanhe (1119-1125) period, Jiang Gongwang, who was the military commissioner of Guangde, passed away without illness one day, sitting in the lotus position facing west. Wang Gu, whose courtesy name was Minzhong, held the position of Vice Minister. He once visited a venerable master and deeply resonated with Zen Buddhism, and also understood the Pure Land Dharma, writing three volumes of 'Resolving Doubts'. Throughout his life, he diligently recited the Buddha's name, and his prayer beads were never out of his hand. A monk once traveled to the Pure Land in spirit and saw Wang Gu and Ge Fan there.
(In the year Bingwu) Li Mixun visited Zen Master Keqin
Vice Minister Li Mixun, when he was young, could read ten lines at a glance. At the age of twenty-eight, he served as a drafter in the Chancellery. He once visited Zen Master Keqin. One day, after the morning court session, on his way back across the Tianjin Bridge, his horse suddenly jumped, and Li Mixun suddenly had an awakening, and was covered in sweat. He went directly to Tianning Temple, where Zen Master Keqin was just leaving. Seeing him from afar, he called out: 'Layman, congratulations, the great matter has been resolved!' Li Mixun sternly said: 'Monk, are you seeing things?' Zen Master Keqin then shouted, and Li Mixun also shouted. From then on, Li Mixun's responses were quick and sharp, and he did not yield in the moment. Later, he was promoted to the Ministry of Personnel, and requested to retire to his hometown, building a hermitage in Lianjiang, Fujian, to enjoy himself. One day, he felt slightly unwell, asked for hot water to bathe, and then sat in the lotus position and composed a verse: 'Don't talk about how it was before, protect and care for it today. Clearly revealed, even emptiness is squeezed down. What is Mount Sumeru (the sacred mountain in Buddhist cosmology)? The path upwards.' After saying this, he threw down his pen and passed away. Xu Fu, whose courtesy name was Shichuan, the Privy Councilor, always attended his father Longtu Xu Xi and Fachang, and met Lingyuan Qing, with whom he discussed the Dharma all day long. Xu Fu listened and felt insignificant. When Lingyuan Qing passed away, he passed away while laughing and talking.
。俯乃篤信此道。後父歿。延清說法。清登座曰。龍圖平日。讀萬卷書。如水傳器。且道尋常著在甚麼處。而今舍識之後。這著萬卷書的。又向甚麼處著。俯聞灑然。遂曰。吾無憾矣。清下座問曰。適來見個甚麼。便恁么道。曰若有所見。則鈍置和尚也。曰甚麼則老僧不如。曰和尚是何心行。清大笑。靖康初。與朝士同志者。掛缽于天寧。擇木堂力參勤。一日同勤至書記寮。見勤頂相。俯指曰。這老漢。腳跟未點地在。勤曰。甕里何曾走卻鱉。俯曰。且喜老漢腳跟點地。勤曰。莫謗他好○臨安府中。天竺中仁。諦窮經論。于宗門未契。勤居天寧。凌晨謁之。勤方為眾入室。仁見敬服。奮然造前。勤曰。依經解義。三世佛冤。離經一字。便同魔說。速道速道。仁擬對。勤劈口擊之。因墜一齒。即大悟○宗杲。居天寧記室。靖康元年。勤舉分座。杲乃炷香誓曰。寧以此身。代眾生受地獄苦。終不以佛法當人情。於是叢林。浩然歸重。
(丁未)道川參繼成禪師
道川崑山。狄氏子。初為縣之弓給。聞東齋謙首座為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。汝能豎起脊梁。了辦個事其道。如川之增。若放倒則。依舊狄
【現代漢語翻譯】 現代漢語譯本：於是他篤信這個道理。後來他的繼父去世。延清禪師為他說法。延清禪師登上法座說：『龍圖（指此人，意為飽學之士）平日裡，讀了萬卷書，就像用水傳遞器物一樣。那麼請問，這些知識通常都存在於什麼地方呢？如今捨棄了分別意識之後，這萬卷書的知識，又存在於什麼地方呢？』他聽了之後，頓時醒悟，於是說：『我沒有遺憾了。』延清禪師走下法座問道：『剛才你見到了什麼，就這麼說？』他說：『如果有所見，那就埋沒了和尚您了。』延清禪師說：『那麼什麼是我不如你的地方呢？』他說：『和尚您是以什麼心來修行的呢？』延清禪師大笑。靖康（1126-1127）初年，他和一些志同道合的朝廷官員，一起在天寧寺掛單，在擇木堂努力參禪。一天，他和勤禪師一起到書記寮，看到勤禪師的頭頂。他指著說：『這個老漢，腳跟還沒有著地呢。』勤禪師說：『甕里哪裡曾經跑掉過鱉？』他說：『可喜的是老漢你腳跟已經著地了。』勤禪師說：『不要誹謗他。』臨安府（今杭州）的天竺中仁禪師，精通經論，但在宗門上沒有領悟。勤禪師住在天寧寺時，凌晨去拜訪他。勤禪師正在為大眾入室說法，中仁禪師見到后非常敬佩，奮然上前。勤禪師說：『依經解義，三世佛（過去、現在、未來諸佛）都喊冤；離經一字，就如同魔說。快說！快說！』中仁禪師剛要回答，勤禪師就劈頭蓋臉地打了他一下，因此掉了一顆牙齒，隨即大悟。宗杲（禪師），住在天寧寺的記室。靖康元年（1126），勤禪師讓他分座說法。宗杲於是點燃香，發誓說：『寧願以此身，代替眾生承受地獄的苦難，終究不以佛法當人情。』於是叢林（指寺院）里的人，都浩然歸服於他。
（丁未年）道川參拜繼成禪師
道川，崑山人，姓狄。起初是縣裡的弓箭手。聽說東齋謙首座為道俗說法，就前去跟隨他，勤奮地習禪打坐。一天，因為失職而遭到鞭打，忽然在杖下大悟。於是辭去職務，依止謙首座。謙首座為他改名為道川，並且說：『你以前叫狄三，現在叫道川，川就是三。你如果能豎起脊梁，了辦這件事，你的道，就會像河流一樣增長。如果放倒脊樑，那就依舊是狄三。』
【English Translation】 English version: Thereupon, he deeply believed in this doctrine. Later, his stepfather passed away. Zen Master Yanqing expounded the Dharma for him. Zen Master Yanqing ascended the Dharma seat and said, 'Longtu (referring to this person, meaning a learned scholar) usually reads tens of thousands of books, like transferring objects with water. Then, may I ask, where does this knowledge usually reside? Now that the discriminating consciousness has been abandoned, where does this knowledge of tens of thousands of books reside?' After hearing this, he suddenly awakened and said, 'I have no regrets.' Zen Master Yanqing stepped down from the Dharma seat and asked, 'What did you see just now that made you say that?' He said, 'If there is something seen, then it would bury the venerable monk.' Zen Master Yanqing said, 'Then what is it that I am not as good as you in?' He said, 'What is the venerable monk's practice of mind?' Zen Master Yanqing laughed heartily. In the early years of Jingkang (1126-1127), he and some like-minded court officials stayed at Tianning Temple, diligently practicing Chan in the Zemu Hall. One day, he and Zen Master Qin went to the scribe's office and saw the top of Zen Master Qin's head. He pointed and said, 'This old man's feet have not yet touched the ground.' Zen Master Qin said, 'Where has a turtle ever run away from a jar?' He said, 'It is gratifying that the old man's feet have touched the ground.' Zen Master Qin said, 'Do not slander him.' Zen Master Zhongren of Tianzhu Temple in Lin'an Prefecture (now Hangzhou) was well-versed in scriptures and treatises, but had not attained enlightenment in the Chan school. When Zen Master Qin resided at Tianning Temple, he visited him early in the morning. Zen Master Qin was just entering the room to expound the Dharma for the assembly. Zen Master Zhongren was very respectful upon seeing him and stepped forward with enthusiasm. Zen Master Qin said, 'Explaining the meaning according to the scriptures makes the Buddhas of the three times (past, present, and future Buddhas) cry out in injustice; deviating from the scriptures by a single word is like demonic speech. Speak quickly! Speak quickly!' As Zen Master Zhongren was about to answer, Zen Master Qin struck him in the face, causing him to lose a tooth, and he immediately attained great enlightenment. Zen Master Zonggao resided in the scribe's office of Tianning Temple. In the first year of Jingkang (1126), Zen Master Qin had him give a separate Dharma talk. Thereupon, Zen Master Zonggao lit incense and vowed, 'I would rather use this body to endure the suffering of hell on behalf of all sentient beings, and will never treat the Buddha-dharma as a matter of human sentiment.' Thereupon, the people in the Sangha (referring to the monastery) all wholeheartedly submitted to him.
(Dingwei Year) Daochuan visits Zen Master Jicheng
Daochuan, a native of Kunshan, whose surname was Di. Initially, he was an archer in the county. Hearing that Head Seat Dongzhai Qian was expounding the Dharma for the Daoist and lay people, he went to follow him and diligently practiced Chan meditation. One day, due to dereliction of duty, he was flogged, and suddenly attained great enlightenment under the staff. Thereupon, he resigned from his position and relied on Head Seat Qian. Head Seat Qian changed his name to Daochuan and said, 'You were formerly called Di San, now you are called Daochuan, and Chuan is San. If you can straighten your spine and accomplish this matter, your Dao will increase like a river. If you let your spine fall, then you will still be Di San.'
三也。川銘於心。建炎元年。圓頂遊方。至天封。謁繼成。與語鋒投。成稱善。歸憩東齋。學者請益金剛經。因章為之頌。行於世○正覺。隰州李氏子。母夢五臺一僧解環與環其右臂。乃孕。遂齋戒。及生光出於屋。右臂特起。若環狀。七歲。日誦書數千言。得度受具遊方。與其祖訣曰。若不發明大事。誓不歸矣。至汝州謁成。枯木一日。聞僧誦蓮經。至父母所生眼悉見三千界。瞥然有省。即詣丈室。陳所悟。成指臺上香合曰。裡面是甚麼物。曰是甚麼心行。曰汝悟處又作么生。覺以手畫一圓相呈之。復拋向后。成曰。弄泥團漢有甚麼限。曰錯。曰別見人始得。覺應諾。諾即造謁子淳。淳問如何是空劫以前自己。曰井底蝦蟆吞卻月。三更不借夜明簾。曰未在更道。覺擬議。淳打一拂子曰。又道不借。覺言下釋然。遂作禮。淳曰。何不道取一句。曰某甲今日。失錢遭罪。曰未暇打得。你在且去。嘗與僧徴詰公案。不覺大笑。淳責曰。汝笑這聲。失了多少。好事不見道。暫時不在。如同死人。覺再拜伏膺。俄掌記室。遷首座。出世泗州普照。建炎初。住舒州太平○景深。臺州王氏子。出家謁凈慈象。一日聞。像曰。思而知。慮而解。皆鬼家活計。興不自遏。遂往寶峰。參惟照。照曰。直須斷起滅念。向空劫已前。掃除玄路
【現代漢語翻譯】 現代漢語譯本 三也（指正覺禪師、景深禪師、繼成禪師）。川銘於心（將他們的事蹟銘記在心）。建炎元年（1127年），正覺禪師圓頂受戒后開始遊歷四方，到達天封寺，拜訪繼成禪師，兩人交談甚歡，繼成禪師稱讚他。正覺禪師回到東齋休息，有學僧向他請教《金剛經》，於是他為此作頌，流傳於世。正覺禪師，隰州李氏之子。他的母親夢見五臺山的一位僧人解下一個環，套在她的右臂上，於是就懷孕了。她因此齋戒。等到正覺禪師出生時，有光從屋裡射出，他的右臂特別突出，像環的形狀。七歲時，他每天能背誦幾千字的書。後來得度受戒，開始遊歷四方。他與祖父告別時說：『如果不能明白人生大事，誓不回來。』他到汝州拜訪繼成禪師，有一天在枯木庵，聽到僧人誦讀《法華經》，讀到『父母所生眼，悉見三千界』時，忽然有所領悟。於是他到繼成禪師的房間，陳述自己所悟。繼成禪師指著臺上的香盒說：『裡面是什麼東西？』正覺禪師說：『是什麼心行？』繼成禪師說：『你所悟之處又怎麼樣呢？』正覺禪師用手畫了一個圓相，呈給繼成禪師，又拋向身後。繼成禪師說：『玩泥團的漢子有什麼了不起？』正覺禪師說：『錯了。』繼成禪師說：『要另外見到人才行。』正覺禪師應諾。應諾后，正覺禪師就去拜訪子淳禪師。子淳禪師問：『如何是空劫（佛教時間概念，指極長的時間）以前的自己？』正覺禪師說：『井底的蝦蟆吞掉了月亮，三更時分也不借夜明簾。』子淳禪師說：『還不到位，再說。』正覺禪師猶豫不決。子淳禪師打了他一下拂子說：『又說不借。』正覺禪師當下釋然，於是作禮。子淳禪師說：『為什麼不道出一句？』正覺禪師說：『某甲今天，丟了錢，遭了罪。』子淳禪師說：『沒空打你，你先去吧。』正覺禪師曾經與僧人爭論公案，不知不覺大笑起來。子淳禪師責備他說：『你笑這一聲，失去了多少好事！不見道，暫時不在，如同死人。』正覺禪師再次拜謝，表示服從。不久，他掌管記室，升爲首座。後來出世，住在泗州普照寺。建炎初年（1127年），住在舒州太平寺。 景深禪師，臺州王氏之子。出家后拜訪凈慈寺的象禪師。有一天，聽到象禪師說：『思慮而知，考慮而解，都是鬼家的活計。』景深禪師抑制不住自己的情緒，於是前往寶峰寺，參拜惟照禪師。惟照禪師說：『必須斷絕生滅之念，向空劫（佛教時間概念，指極長的時間）以前，掃除玄路。』
【English Translation】 English version These three (referring to Chan masters Zhengjue, Jingshen, and Jicheng). Their deeds are engraved in my heart. In the first year of Jianyan (1127 AD), Chan master Zhengjue, after being tonsured and ordained, began to travel around. He arrived at Tianfeng Temple and visited Chan master Jicheng. They conversed harmoniously, and Chan master Jicheng praised him. Chan master Zhengjue returned to the East Chamber to rest, and monks asked him to explain the Diamond Sutra. Therefore, he composed a hymn for it, which spread throughout the world. Chan master Zhengjue was the son of the Li family of Xizhou. His mother dreamed that a monk from Mount Wutai untied a ring and put it on her right arm, and then she became pregnant. She therefore observed a vegetarian diet and abstained from meat. When Chan master Zhengjue was born, light shone from the house, and his right arm was particularly prominent, like the shape of a ring. At the age of seven, he could recite thousands of words of books every day. Later, he was ordained and began to travel around. He bid farewell to his grandfather, saying, 'If I cannot understand the great matter of life, I vow not to return.' He went to Ruzhou to visit Chan master Jicheng. One day, at the Kumu Hermitage, he heard a monk reciting the Lotus Sutra, and when he read 'The eyes born of parents see the three thousand realms,' he suddenly had an insight. Therefore, he went to Chan master Jicheng's room and stated what he had realized. Chan master Jicheng pointed to the incense box on the platform and said, 'What is inside?' Chan master Zhengjue said, 'What kind of mental activity is it?' Chan master Jicheng said, 'What about your enlightenment?' Chan master Zhengjue drew a circle with his hand, presented it to Chan master Jicheng, and then threw it behind him. Chan master Jicheng said, 'What's so great about a man playing with mud balls?' Chan master Zhengjue said, 'Wrong.' Chan master Jicheng said, 'You must see another person to get it.' Chan master Zhengjue agreed. After agreeing, Chan master Zhengjue went to visit Chan master Zichun. Chan master Zichun asked, 'What is the self before the empty kalpa (a Buddhist concept of time, referring to an extremely long period)?' Chan master Zhengjue said, 'The toad at the bottom of the well swallowed the moon, and at the third watch of the night, it does not borrow the night-shining curtain.' Chan master Zichun said, 'Not yet in place, say it again.' Chan master Zhengjue hesitated. Chan master Zichun struck him with a whisk and said, 'You said you wouldn't borrow it.' Chan master Zhengjue was immediately relieved, and then bowed. Chan master Zichun said, 'Why don't you say a sentence?' Chan master Zhengjue said, 'This humble one today, lost money and suffered the consequences.' Chan master Zichun said, 'I don't have time to hit you, you go first.' Chan master Zhengjue once argued with a monk about a koan, and unknowingly laughed out loud. Chan master Zichun rebuked him, saying, 'How many good things have you lost with this laugh! Haven't you heard, being absent for a moment is like being dead.' Chan master Zhengjue bowed again, expressing his obedience. Soon, he took charge of the record room and was promoted to the head seat. Later, he came into the world and lived in Puzhao Temple in Sizhou. In the early years of Jianyan (1127 AD), he lived in Taiping Temple in Shuzhou. Chan master Jingshen was the son of the Wang family of Taizhou. After becoming a monk, he visited Chan master Xiang of Jingci Temple. One day, he heard Chan master Xiang say, 'Thinking and knowing, considering and understanding, are all the work of ghosts.' Chan master Jingshen could not restrain his emotions, so he went to Baofeng Temple to visit Chan master Weizhao. Chan master Weizhao said, 'You must cut off the thought of arising and ceasing, and clear the mysterious path before the empty kalpa (a Buddhist concept of time, referring to an extremely long period).'
。不涉正偏盡卻。今時全身。放下放盡。還放方有自繇分。深聞頓領厥旨。照擊鼓。告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。建炎改元。開法智通○妙普。漢州人。參悟新獲證。結茅華亭。青龍野吹鐵笛自娛。警眾偈曰。學道猶如守禁城。晝防六賊夜惺惺。中軍主將能行令。不動干戈致太平。十二時中莫住工。窮來窮去到無窮。直須洞徹無窮底。踏倒須彌第一峰。山居偈曰。心法雙忘猶隔妄。色空不二尚餘塵。百鳥不來春又過。不知誰是住庵人。建炎初。徐明叛。道經烏鎮。賊欲斬普。普曰。大丈夫。要頭便斫取。奚以怒為。我死必矣。能一祭我乎。賊奉肉食。普曰。孰為文。賊笑。普索筆書曰。嗚呼惟靈。勞我以生。役我以壽。乏我以貧。困我以命。賴有出塵之道。悟我之性。與其妙心。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。和光混俗。逍遙自在。逢人則喜。見佛則拜。可惜少年。即風流太。光彩坦然。歸去付春風。體似虛空終不壞。尚饗文畢。舉箸飽餐。餐罷笑曰。我是快活烈漢。便請一刀兩段。乃大呼斬斬。賊大駭羅拜。衛普而出。烏鎮悉免焚掠。
(戊申)克勤禪師住云居
丙午克勤。住金山
【現代漢語翻譯】 現代漢語譯本： 『不涉正偏盡卻』，意思是完全超越了正與偏的對立。『今時全身，放下放盡，還放方有自繇分』，指當下全身心地放下一切，徹底放空，才能獲得真正的自由。『深聞頓領厥旨』，深刻地領悟了其中的真諦。照禪師敲擊鼓，告訴大眾說：『我深刻地領悟了斷滅一切善根的大死之道，後來的學人應該遵循它。』因此被稱為『大死翁』。 建炎（1127-1130年）改元時，開法智通妙普禪師，是漢州人，參禪悟道后獲得了證悟，在華亭結茅屋居住，吹奏鐵笛自娛自樂。他用偈語警醒大眾說：『學道就像守衛禁城，白天要防備眼、耳、鼻、舌、身、意這六賊，夜晚也要保持清醒。中軍主將如果能夠正確指揮，不動用武力也能實現太平。』 『十二時中莫住工，窮來窮去到無窮，直須洞徹無窮底，踏倒須彌第一峰。』意思是時時刻刻都不要停止修行，不斷地探究，直到達到無窮的境界，必須徹底洞察無窮的根源，才能推倒須彌山的第一高峰。 山居偈說：『心與法都忘卻，仍然隔著虛妄，色與空不二，還殘留著塵埃。百鳥不來，春天又過去了，不知道誰是住在這庵里的人。』 建炎初年（1127年），徐明叛亂，經過烏鎮。賊人想要殺妙普禪師，妙普禪師說：『大丈夫，要砍頭就砍吧，何必發怒呢？我死是必然的，能為我祭奠一下嗎？』賊人奉上肉食，妙普禪師說：『誰來寫祭文？』賊人笑著，妙普禪師索要筆墨寫道：『嗚呼，神靈啊！你用生命來勞累我，用壽命來役使我，用貧困來困擾我，用命運來束縛我。幸虧有出世的修行之道，覺悟了我的本性。我的妙心，上與諸佛的真如化境相同，下與凡夫的無明相合。纖塵不動，本來就是圓滿成就的。多麼玄妙啊！日月的光明不足以形容它的光明，乾坤的廣大不足以形容它的廣大。光明磊落，沒有牽掛沒有阻礙，和光同塵，逍遙自在。遇到人就歡喜，見到佛就禮拜。可惜我少年時，就如此風流倜儻。光彩坦然，歸去吧，託付給春風，身體如同虛空，終究不會壞滅。』 祭文寫完，妙普禪師拿起筷子飽餐一頓，吃完后笑著說：『我是個快活的烈士，請把我一刀兩斷吧！』於是大喊『斬！斬！』賊人非常害怕，跪拜在地，護送妙普禪師離開，烏鎮因此免遭焚燒搶掠。 （戊申年）克勤禪師住持云居寺。 丙午年，克勤禪師住持金山寺。
【English Translation】 English version: 'Not involving right or wrong, completely ceasing' means completely transcending the opposition of right and wrong. 'The whole body now, letting go completely, only then is there a share of freedom' refers to letting go of everything with the whole heart and mind in the present moment, emptying completely, and only then can one obtain true freedom. 'Deeply hearing and immediately understanding the essence' means profoundly comprehending the true meaning within. Zen Master Zhao struck the drum and told the assembly: 'I have deeply understood the Great Death Path of severing all roots of goodness; later learners should follow it.' Therefore, he was called 'Old Man of Great Death'. During the first year of the Jianyan era (1127 AD), Zen Master Miaopu of Zhītōng Monastery in Hanzhou, after practicing Chan and attaining enlightenment, took up residence in a thatched hut in Huating, entertaining himself by playing the iron flute. He used a verse to awaken the masses, saying: 'Studying the Way is like guarding a forbidden city, during the day guarding against the six thieves (eye, ear, nose, tongue, body, and mind), and at night remaining vigilant.' 'If the central commander can command correctly, peace can be achieved without using force.' 'Do not stop working in the twelve periods of the day, exploring endlessly until reaching infinity; you must thoroughly understand the bottom of infinity to overthrow the first peak of Mount Sumeru.' The mountain dwelling verse says: 'Forgetting both mind and dharma still separates from delusion, non-duality of form and emptiness still leaves behind dust. The hundred birds do not come, and spring has passed again; I do not know who is the person living in this hermitage.' In the early years of the Jianyan era (1127 AD), Xu Ming rebelled and passed through Wuzhen. The bandits wanted to kill Zen Master Miaopu, who said: 'Great man, if you want to cut off my head, then cut it off; why be angry? My death is inevitable; can you offer a sacrifice for me?' The bandits offered meat and food, and Zen Master Miaopu said: 'Who will write the eulogy?' The bandits laughed, and Zen Master Miaopu asked for pen and ink and wrote: 'Alas, spirit! You trouble me with life, employ me with longevity, distress me with poverty, and bind me with fate. Fortunately, there is the path of transcendence, awakening my nature. My wonderful mind is the same as the true suchness transformation of all Buddhas above and in accordance with the ignorance of ordinary people below. Not a speck of dust moves; it is originally perfectly accomplished. How profound! The brightness of the sun and moon is not enough to describe its brightness, and the vastness of heaven and earth is not enough to describe its vastness. Bright and upright, without attachment or hindrance, harmonizing with the world, carefree and at ease. Rejoicing when meeting people, bowing when seeing the Buddha. It is a pity that I was so romantic and unrestrained in my youth. Bright and serene, return, entrust it to the spring breeze, the body is like emptiness, and will never be destroyed.' After writing the eulogy, Zen Master Miaopu picked up his chopsticks and ate his fill, then laughed and said: 'I am a happy martyr; please cut me in two with one stroke!' Then he shouted 'Cut! Cut!' The bandits were terrified, prostrated themselves on the ground, and escorted Zen Master Miaopu away, and Wuzhen was spared from burning and looting. In the year of Wushen, Zen Master Keqin resided at Yunju Temple. In the year of Bingwu, Zen Master Keqin resided at Jinshan Temple.
。一十八人。悉皆解脫。因改名其堂。曰大徹。戊申。詔住云居。賜號圓悟○正覺。自太平。遷住江州圓通能仁。謝事游云居。謁克勤。會長蘆虛席。大眾堅請。勤勉其行。入寺未幾。遭大寇。李在抄掠。寺眾奔散。覺獨安坐。以善語化之。在等畏服。一方咸賴以安○郡王趙令衿。字表之。號超然居士。任南康時。多與禪衲。游公堂間。為維摩丈室。適克勤。居甌阜衿。欣然往參。勤不少假。衿固請。勤曰。此事要得相應。直須是死一回始得。衿默契。自疏略曰。家貧遭劫。誰知盡底。不存空室。無人幾度。賊來亦打。勤見囑。令加護○袁覺。本名圓覺。郡守填牒。誤作袁。以覺族姓袁。戲謂曰。一字名可乎。曰一字已多。守異之。覺遍歷諸方。后依法泰。陳所見。泰曰。汝忒煞遠在。每舉法華開示悟入四字。令下語曰。直待我豎。點頭方是也。一日偶不職。被斥。制中無依。寓一俗士家。因誦法華。至亦復不知何者是舍何者為火。乃豁然制罷歸省。泰見首肯之。時克勤在云居。覺往通所悟。勤呵云。本是凈地。屙屎作么。覺頓釋所疑○建安二年五月。慧洪。入滅于同安。壽五十八。所著有智證傳。僧寶傳。林間錄。文字禪。楞嚴疏鈔等書○曇華。黃梅江氏子。生而奇杰。骨目聳秀。年十七。出家受具。十九杖錫參訪
【現代漢語翻譯】 一十八人，全部都得到了解脫。因此改堂的名字，叫做『大徹』。戊申年（1128年），朝廷下詔讓他住持云居寺，賜號『圓悟』。 正覺禪師從太平州遷到江州圓通能仁寺居住。卸任后遊歷云居山，拜訪克勤禪師。當時蘆虛席位空缺，大眾堅決請求正覺禪師主持。克勤禪師勉勵他前去。進入寺廟沒多久，遭遇大盜李在抄掠。寺廟僧眾四處奔散，只有正覺禪師安然端坐。用善言勸化李在等人，李在等人畏懼順服，一方百姓都依賴他而安定。 郡王趙令衿，字表之，號超然居士。在南康任職時，經常與禪僧在官署中游玩，將官署當作維摩詰的丈室。恰逢克勤禪師住在甌阜，趙令衿欣然前去參拜。克勤禪師沒有絲毫客套，趙令衿堅持請求開示，克勤禪師說：『這件事要得到相應，必須死一回才行。』趙令衿默默領會，自己疏略地寫道：『家貧遭劫，誰知盡底，不存空室，無人幾度，賊來亦打。』克勤禪師見到后囑咐他，讓他好好守護。 袁覺，原本名叫圓覺。郡守填寫文書時，錯誤地寫成袁。因為袁覺姓袁，戲謔地說：『用一個字的名字可以嗎？』袁覺說：『一個字已經很多了。』郡守感到驚異。袁覺遍訪各地，後來依止法泰禪師，陳述自己所見。法泰禪師說：『你太遠了。』每次舉法華經的『開示悟入』四個字，讓袁覺下語，說：『等到我豎起，點頭才是。』一天，袁覺偶然失職，被斥責，在制中無所依靠，寄居在一個俗人家中。因為誦讀《法華經》，讀到『亦復不知何者是舍何者為火』，於是豁然開悟。制罷后回家省親，法泰禪師見到后表示認可。當時克勤禪師在云居山，袁覺前去通報自己所悟，克勤禪師呵斥說：『本來是清凈之地，在這裡拉屎幹什麼？』袁覺頓時消除了所有疑惑。 建安二年（207年）五月，慧洪禪師在同安圓寂，享年五十八歲。所著有《智證傳》、《僧寶傳》、《林間錄》、《文字禪》、《楞嚴疏鈔》等書。 曇華，是黃梅江氏的兒子，生來就奇特傑出，骨骼和眼睛都聳拔秀麗。十七歲時，出家受具足戒。十九歲時，拄著錫杖參訪各地。
【English Translation】 Eighteen people, all attained liberation. Therefore, the hall was renamed 'Great Enlightenment'. In the year of Wushen (1128), the imperial court issued an edict for him to reside at Yunju Temple, bestowing upon him the title 'Yuanwu' (Complete Enlightenment). Chan Master Zhengjue moved from Taiping Prefecture to reside at Nengren Temple in Jiangzhou. After resigning from his position, he traveled to Yunju Mountain to visit Chan Master Keqin. At that time, the position of Abbot of Lu was vacant, and the congregation earnestly requested Chan Master Zhengjue to preside. Chan Master Keqin encouraged him to go. Not long after entering the temple, they encountered the bandit Li Zai looting. The monks of the temple scattered in all directions, but Chan Master Zhengjue sat calmly. He used kind words to persuade Li Zai and his men, who were awed and submitted. The people of the area relied on him for peace. Prince Zhao Lingjin, styled Biao Zhi, named himself Layman Chao Ran (Transcendent). When he was serving in Nankang, he often spent time with Chan monks in the government office, treating the office as Vimalakirti's chamber. Coincidentally, Chan Master Keqin was residing in Oufu, and Zhao Lingjin joyfully went to pay his respects. Chan Master Keqin did not stand on ceremony at all. Zhao Lingjin insisted on requesting instruction, and Chan Master Keqin said, 'This matter requires resonance; you must die once to attain it.' Zhao Lingjin silently understood, and wrote carelessly: 'The family is poor and robbed, who knows the bottom, no empty room exists, no one comes many times, the thief also beats.' Chan Master Keqin saw this and instructed him to protect it well. Yuan Jue, originally named Yuanjue (Complete Enlightenment). When the prefect filled out the documents, he mistakenly wrote Yuan. Because Yuan Jue's surname was Yuan, he jokingly said, 'Is it okay to use a one-character name?' Yuan Jue said, 'One character is already too much.' The prefect was amazed. Yuan Jue traveled to various places, and later relied on Chan Master Fa Tai, stating what he had seen. Chan Master Fa Tai said, 'You are too far away.' Every time he raised the four words 'opening, showing, understanding, entering' from the Lotus Sutra, he asked Yuan Jue to give a saying, saying, 'Only when I raise it and nod is it right.' One day, Yuan Jue accidentally lost his job and was reprimanded. Without support in the system, he lived in the home of a layman. Because he recited the Lotus Sutra, reading 'also do not know what is a house and what is a fire', he suddenly became enlightened. After the dismissal was over, he returned home to visit his family, and Chan Master Fa Tai nodded in approval when he saw him. At that time, Chan Master Keqin was at Yunju Mountain, and Yuan Jue went to report what he had realized. Chan Master Keqin scolded, 'Originally a pure land, what are you doing shitting here?' Yuan Jue immediately dispelled all doubts. In the fifth month of Jian'an second year (207), Chan Master Huihong passed away in Tongan, at the age of fifty-eight. He authored books such as Biographies of Wisdom and Proof, Biographies of the Sangha Treasure, Records from the Forest, Written Chan, and Commentary on the Shurangama Sutra. Tanhua was the son of the Jiang family of Huangmei, born extraordinary and outstanding, with prominent bones and beautiful eyes. At the age of seventeen, he left home and received full ordination. At the age of nineteen, he traveled with a staff to visit various places.
。遍歷叢林。所至與諸老宿激揚。無不投契。然華根器遠大。不肯得少。為足要求。向上鉗錘。透頂透底。諸佛列祖。羅籠不住一著。以滿初願。乃上云居。禮克勤。勤一見拊勞。痛與提䇿。以為法故。服勞難事趨走。惟恐居后。
(己酉)正覺禪師住天童
建炎三年。正覺。渡浙江。至明州。禮補陀道。繇天童。大眾密白郡帥堅請住持。虜人犯境。僧徒解散。智獨遲。其來虜。至登嶺以望。若有所見。遂斂兵而退○建炎三年閏八月。克勤退云居。示宗杲法語云。古德住山。率刀耕火種。不蓄長物。瀟然布衲。粗衣糲食。將大有為也。慕義學道。兄弟相從。一切以寬量大度。包納之。不暴怒。不峻阻。慈悲喜捨。以身帥之。蓋庵居五七間。不比叢林寬廣。咳唾動靜。無不與耳目相接。若一一責之以禮。則久久生怨。驀地顏色相。及便見參商。即攪道義。不見藥山數十年。牛欄庵只七八人。其後皆為大法器。風穴和尚。單丁久之。只二三相從。後來麟象駢集。答問汪洋。謂之眾吼。溈山十年。煮橡栗吃。晚年大安來者。著五百眾大梅。入深山幽谷。初不與世。接因鹽官。僧采拄杖。乃逢之。問酬徑截。後半千人。今既不得已。作避世隱遁。正欲韜晦。俟時清平。然後行己之愿。豈可以小不忍。而亂大謀哉。
【現代漢語翻譯】 現代漢語譯本： 他遍游叢林，所到之處與各位老修行激烈地探討佛法，沒有不感到意氣相投的。然而，華的根器深遠宏大，不肯稍有所得就滿足，爲了滿足自己的要求，他不斷向上追尋，徹底地參透佛法的精髓，使得諸佛和歷代祖師都無法束縛住他的一言一行，以此來圓滿最初的願望。於是他前往云居山，拜見克勤禪師。克勤禪師一見到他，就撫慰並鼓勵他，嚴厲地鞭策他。爲了佛法，他勤勞服侍，唯恐落後。
（己酉年）正覺禪師住持天童寺
建炎三年（1129年），正覺禪師渡過浙江，到達明州，朝拜普陀山。天童寺的大眾私下請求郡守堅決邀請他來住持。當時，金兵侵犯邊境，僧人四處逃散，只有智禪師留了下來。金兵來到，智禪師登上山嶺眺望，好像看到了什麼，於是金兵就收兵撤退了。建炎三年（1129年）閏八月，克勤禪師退隱云居山，給宗杲禪師的法語說：『古代的得道高僧住在山裡，大多是自己耕田種地，不積蓄多餘的物品，生活簡樸，身穿粗布衣，吃粗糧，這樣才能有大的作為。仰慕道義而學習佛法的人，兄弟之間要互相幫助，一切都要以寬容大度的胸懷來包容。不要暴怒，不要嚴厲地阻止別人。要以慈悲喜捨之心來對待他人，以身作則。茅庵只有五七間，不能和大的寺廟相比，一舉一動都在別人的眼皮底下。如果事事都用禮節來要求，時間長了就會產生怨恨。一旦臉色不好，就會產生矛盾，擾亂道義。不見藥山禪師數十年，牛欄庵只有七八個人，後來都成爲了大法器。風穴禪師獨自一人很久，只有兩三個人跟隨，後來傑出的人才聚集在一起，問答如汪洋大海，被稱為眾吼。溈山禪師十年，煮橡子吃。晚年大安禪師到來，帶領著五百人。大梅禪師進入深山幽谷，起初不與世人交往，因為鹽官禪師派僧人去採拄杖，才遇到了他，問答直接了當，後來有半千人跟隨他。現在既然不得已，要隱居避世，正是爲了韜光養晦，等待時局清明安定，然後再實現自己的願望。怎麼可以因為小小的不能忍耐，而擾亂大的計劃呢？』
【English Translation】 English version: He traveled through the forests, and wherever he went, he engaged in fervent discussions with the senior monks, finding common ground with all. However, Hua's inherent capacity was profound and vast, and he was unwilling to be content with small gains. To fulfill his aspirations, he relentlessly pursued the truth, thoroughly penetrating the essence of the Dharma, so that all Buddhas and ancestral masters could not confine his every action, thereby fulfilling his initial vow. Thus, he went to Yunju Mountain to pay respects to Chan Master Keqin. Upon seeing him, Keqin comforted and encouraged him, severely urging him forward. For the sake of the Dharma, he served diligently, fearing to lag behind.
(Year Jiyou) Chan Master Zhengjue resided at Tiantong Temple
In the third year of Jianyan (1129 AD), Zhengjue crossed the Zhejiang River and arrived in Mingzhou to pay homage at Mount Putuo. The congregation of Tiantong Temple secretly requested the prefect to firmly invite him to be the abbot. At that time, the Jurchen troops were invading the border, and the monks scattered in all directions. Only Chan Master Zhi remained. When the Jurchen troops arrived, Chan Master Zhi ascended the mountain ridge to observe, as if he saw something, and the Jurchen troops then withdrew. In the intercalary eighth month of the third year of Jianyan (1129 AD), Keqin retired to Yunju Mountain and gave the following Dharma words to Chan Master Zonggao: 'The ancient virtuous monks who lived in the mountains mostly cultivated the land themselves, not accumulating superfluous possessions, living a simple life, wearing coarse cloth and eating coarse food, so that they could achieve great things. Those who admire righteousness and study the Dharma should help each other as brothers, and everything should be embraced with a tolerant and generous mind. Do not be violent, do not harshly obstruct others. Treat others with compassion, joy, and equanimity, and lead by example. A thatched hut has only five or seven rooms, which cannot be compared to a large temple, and every move is under the eyes of others. If everything is demanded with etiquette, resentment will arise over time. Once the expression is bad, conflicts will arise, disrupting the Dharma. Did you not see that for decades, Chan Master Yaoshan had only seven or eight people in the Niulan Hermitage, and later they all became great Dharma vessels? Chan Master Fengxue was alone for a long time, with only two or three people following him, and later outstanding talents gathered together, and the questions and answers were like a vast ocean, called the 'roar of the multitude.' Chan Master Weishan ate acorns for ten years. In his later years, Chan Master Daan arrived, leading five hundred people. Chan Master Damei entered the deep mountains and valleys, initially not interacting with the world, and was only encountered when Chan Master Yanguan sent monks to collect walking sticks. The questions and answers were direct and straightforward, and later half a thousand people followed him. Now that it is unavoidable to live in seclusion, it is precisely to bide one's time, waiting for the situation to be clear and stable, and then to realize one's own wishes. How can one disrupt the grand plan because of a small inability to endure?'
一切但低細和合。先防自犯。三業提向上。那一著子教兄弟。自有趨向。自然忘倦。向前去也。諺云。相見易得好。共住難為人。要須廓落寬容。半見半不見。且圖長久。斷與常流異矣。教中道。如為一人。眾多亦然。三家村裡。數間茅屋。立成個本分規繩。不嚴不緩。凡百折衷。他日便更多多益辦也。古人佩韋佩弦。各攻其偏。惟務中道而行。況辯智過人。不能照此細務。但患逞俊。太過一色。便自性久之。便不好耳。此去有人議論。應當迴轉著。亦令讚歎。非常人所可及。乃善。更有一個緊要最後句。不免略說之。佛法無多子。久長難得人○道心。初開法天寧。又住大別。文殊己酉四月。示眾舉。臨濟入滅。囑三聖因緣。曰正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏八月賊鐘相叛。其徒欲拉之。南奔者。心曰。學道所以了。生死何避之。有賊至。心曰。速見殺以快汝心。賊即舉。槊殘之血皆白乳。賊駭引席。覆之而去○潛庵清源。得法于慧南。執侍最久。名著叢林。嘗頌三關話曰。拈一放一。烏光黑漆。打破畫餅。青天白日欲識鷲峰峰上機。摩訶般若波羅蜜。年逾八十。喪明學者。有欲板其語。要流通。源設拒曰。若吾語深契佛祖。從今百日間。目復有明。則副汝請。如期果愈。
緇素贊喜曰。得非般若之驗歟。建炎己酉冬遷寂。壽九十六。
(庚戌)慧蘭禪師入寂(大溈喆法嗣臨濟第十世)
慧蘭。不知何許人。慕喆法嗣。住和州光孝。嘗以觸衣。書七佛名。叢林稱為蘭布裈。建炎末。逆虜犯淮。執蘭見酋長。酋長曰。聞吾名否。曰我所聞者。惟大宋天子之名。酋長怒。令左右以錘擊之。錘至輒斷壞。酋長驚異。延致麾下。敬事經旬。蘭索薪自焚。無敢供者。乃親自拾薪成龕。怡然端坐。煙焰一起。流光四騰。虜咸跪伏。多灼膚者。火絕。得五色舍利並靈骨。北歸○待制潘良貴。字義榮。久參守珣不契。一日謂珣曰。某祇欲知死去時如何。珣曰。好個封皮。且留著使用。而今不了不當。便去忽被他。換卻封皮。卒無整理處。貴又以斬貓話請益。珣曰。你只管理會。別人家貓兒。不知走卻。自家狗子。貴于言下。如醉得醒。珣復曰。不易公進此一步。更須知有向上事始得。如今士大夫。說禪說道。只依著義理。便快活大率。似將錢買油。糍吃了便不饑。其餘便道。是瞞他。亦可笑也。貴唯唯。
(辛亥)士圭禪師住雁蕩能仁
紹興間士圭。奉詔開法。雁蕩能仁。時清了居江心。聞圭至。恐緣法未熟。特過江迎歸方丈。大展九拜。以誘溫人。繇是翕然歸敬○道元。初謁
【現代漢語翻譯】 現代漢語譯本：緇素（僧人和俗人）讚歎歡喜地說：『這難道不是般若智慧的驗證嗎？』建炎己酉年（1130年）冬天圓寂，享年九十六歲。
（庚戌年）慧蘭禪師圓寂（大溈喆的法嗣，臨濟宗第十世）
慧蘭，不知是哪裡人。仰慕喆的法嗣，住在和州光孝寺。曾經用觸衣（僧人所穿的法衣），書寫七佛名號。叢林中稱他為蘭布裈（蘭布褲）。建炎末年，金兵侵犯淮河一帶，抓住慧蘭去見金的酋長。酋長問：『聽說過我的名字嗎？』慧蘭說：『我所聽說的，只有大宋天子的名字。』酋長髮怒，命令左右用錘子擊打他。錘子一碰到他，就斷裂損壞。酋長感到驚異，把他請到自己的營帳中，恭敬地侍奉了十幾天。慧蘭索要柴火要自焚。沒有人敢提供。於是親自拾柴堆成柴堆，安然端坐。煙火一起，光芒四射。金兵都跪伏在地，很多人被燒傷了面板。火熄滅后，得到五色舍利和靈骨，送回北方。
○待制潘良貴，字義榮，長期參拜守珣禪師，但未能領悟。一天對守珣說：『我只想知道死去的時候會怎麼樣。』守珣說：『好一個封皮（比喻人的身體），暫且留著使用。現在不明白，不當心，就會被他換掉封皮（比喻死亡）。死後就沒有整理的地方了。』潘良貴又用斬貓的故事請教。守珣說：『你只管理會別人家的貓，不知道跑掉了自家的狗。』潘良貴在言語之下，如同醉酒後醒來。守珣又說：『你進到這一步不容易，更要知道有向上之事才行。現在士大夫說禪論道，只依據義理，就感到快樂，大體上就像用錢買油糍，吃了就不餓。其餘的人就說，這是欺騙他們。也很可笑。』潘良貴連聲稱是。
（辛亥年）士圭禪師住持雁蕩山能仁寺
紹興年間（1131-1162年）士圭禪師，奉詔開法于雁蕩山能仁寺。當時清了禪師住在江心寺，聽說士圭禪師到來，擔心緣法尚未成熟，特意過江迎接他回到方丈室，行大禮九拜，以此來引導溫州人。因此大家都歸順敬佩。○道元禪師，最初拜謁
【English Translation】 English version: The monks and laypeople praised and rejoiced, saying, 'Could this be the verification of prajna (wisdom)?' He passed away in the winter of Jianyan Jiyou year (1130), at the age of ninety-six.
(Gengxu year) Chan Master Huilan passed away (Dahui Zhe's Dharma successor, the tenth generation of the Linji school)
Huilan, it is not known where he was from. He admired Zhe's Dharma successor and lived in Guangxiao Temple in Hezhou. He once used his 'touch-clothing' (a monk's robe) to write the names of the Seven Buddhas. In the monastic community, he was called 'Lan Bukun' (Lan cloth pants). At the end of Jianyan, the Jurchen (Jin) troops invaded the Huai River area and captured Huilan to see the Jurchen chieftain. The chieftain asked, 'Have you heard of my name?' Huilan said, 'What I have heard of is only the name of the Emperor of the Great Song.' The chieftain was angry and ordered his men to strike him with hammers. As soon as the hammer touched him, it broke and was damaged. The chieftain was amazed and invited him to his camp, respectfully serving him for more than ten days. Huilan asked for firewood to burn himself. No one dared to provide it. So he personally gathered firewood to build a pyre and sat upright peacefully. As soon as the smoke and flames rose, light radiated in all directions. The Jurchen soldiers all knelt on the ground, and many were burned on their skin. After the fire went out, five-colored sariras (relics) and spiritual bones were obtained and sent back to the north.
○Daizhi Pan Lianggui, styled Yirong, had long been visiting Chan Master Shou Xun, but had not been able to understand. One day he said to Shou Xun, 'I just want to know what it will be like when I die.' Shou Xun said, 'What a good 'cover' (metaphor for the body), keep it for now. If you don't understand now, you will carelessly have the cover changed (metaphor for death). After death, there will be no place to tidy up.' Pan Lianggui then asked for instruction using the story of the cat being cut in half. Shou Xun said, 'You only manage other people's cats, not knowing that your own dog has run away.' Pan Lianggui, upon hearing these words, was like waking up from drunkenness. Shou Xun then said, 'It is not easy for you to take this step, you must also know that there is something beyond this.' Nowadays, scholars and officials talk about Chan and the Dao, only relying on the meaning of the words, and then they feel happy, generally like using money to buy oil cakes, eating them and not being hungry. The rest say that this is deceiving them. It is also laughable.' Pan Lianggui repeatedly agreed.
(Xinhai year) Chan Master Shigui resided at Nengren Temple on Yandang Mountain
During the Shaoxing period (1131-1162), Chan Master Shigui was ordered to open the Dharma at Nengren Temple on Yandang Mountain. At that time, Chan Master Qingliao lived in Jiangxin Temple. Hearing that Chan Master Shigui had arrived, fearing that the karmic conditions were not yet ripe, he specially crossed the river to welcome him back to the abbot's room, performing the great ceremony of nine bows, in order to guide the people of Wenzhou. Therefore, everyone submitted and respected him. ○Chan Master Daoyuan, initially visited
道心。因看廓然無聖之語。忽爾失笑曰。達磨元在這裡。心譽之。往參慧勤清遠。皆蒙賞識。次謁克勤于金山。勤不肯。再依勤于云居。雖有信入。終以礙膺之物。未去為疑。會勤問僧。生死到來時如何。僧曰。香檯子笑和尚。次問元。汝作么生。曰草賊大敗。勤曰。有人問你時如何。元擬答。勤憑陵。曰草賊大敗。元即徹證。勤以拳擊之。元拊掌大笑。勤曰。汝見甚麼便如此。曰毒拳未報。永劫不忘。勤歸昭覺。命首眾○法英。住大梅。宣和初。敕天下僧尼。為德士。英肆筆。解老子。詣進徽宗。稱善。明年秋。詔復天下僧尼。英獨無改志。紹興初。晨起戴樺皮冠。披鶴氅。執象簡。穿朱履。使擊鼓集眾。升座。召大眾曰。蘭芳春谷菊秋籬。物物榮枯各有時。昔毀僧尼專奉道。復平道佞復僧尼。且道。僧尼形相作么生。復取冠示眾曰。吾頂從來似月圓。雖冠其發不成仙。今朝拋下無遮障。放出神光照碧天。擲之於地。隨易僧服。提鶴氅曰。如來昔日貿皮衣。數載慚將鶴氅披。還我丈夫調御服。須知此物不相宜。擲之。舉象簡曰。為嫌禪板太無端。豈料遭他像簡瞞。今日因何忽放下。普天致仕老仙官。擲之。提朱履曰。達磨攜將一隻歸。兒孫從此赤腳走。借他朱履代麻鞋。休道時難事掣肘。化鵬未遇不如鹍。畫虎不成
【現代漢語翻譯】 現代漢語譯本 道心。因為看到『廓然無聖』（廓然：空曠的樣子；無聖：沒有聖人的境界）這句話，忽然失笑說：『達磨（菩提達摩，禪宗始祖）原來在這裡！』心中讚許這個境界。前往參拜慧勤清遠禪師，都得到賞識。後來在金山寺拜見克勤禪師，克勤禪師不肯接見。再次跟隨克勤禪師在云居山，雖然有所領悟，但始終因為有東西阻礙在胸中，未能消除疑慮。恰逢克勤禪師問僧人：『生死到來時如何？』僧人回答：『香檯子笑和尚。』克勤禪師又問道元：『你怎麼樣？』道元回答：『草賊大敗。』克勤禪師說：『有人問你時如何？』道元正要回答，克勤禪師突然逼近，說：『草賊大敗。』道元當下徹底領悟。克勤禪師用拳頭打他，道元拍手大笑。克勤禪師說：『你見到什麼便如此？』道元說：『毒拳未報，永劫不忘。』克勤禪師回到昭覺寺，命令首座法英禪師，住持大梅山。宣和年間（1119-1125），皇帝下令天下僧尼，改為德士（道士）。法英禪師放縱筆墨，註解老子的著作，進獻給徽宗（宋徽宗），徽宗稱讚他。第二年秋天，皇帝下詔恢復天下僧尼的身份，唯獨法英禪師沒有改變志向。紹興年間（1131-1162）初年，早晨起來戴著樺樹皮帽子，披著鶴氅，拿著象牙笏板，穿著紅色鞋子，讓人擊鼓召集大眾，升座說法。召集大眾說：『蘭花在春天的山谷中開放，菊花在秋天的籬笆旁盛開，萬物榮盛枯萎各有其時。過去毀壞僧尼專門奉行道教，恢復道教的邪佞又恢復僧尼。』且說，僧尼的形相是什麼樣的？又拿起帽子給大眾看，說：『我的頭頂向來像月亮一樣圓滿，雖然戴著帽子也不能成仙。今天拋下它沒有遮擋，放出神光照耀碧天。』把帽子扔在地上，隨即換上僧服，提起鶴氅說：『如來（釋迦牟尼佛）昔日用皮衣換取道服，多年來慚愧地披著鶴氅。還我大丈夫調御的僧服，要知道這東西不相宜。』扔掉鶴氅。舉起象牙笏板說：『因為嫌棄禪板太無端，豈料被象牙笏板欺瞞。今天因為什麼忽然放下？普天之下致仕的老仙官。』扔掉象牙笏板。提起紅色鞋子說：『達磨（菩提達摩）攜帶著一隻鞋子回去，兒孫從此赤腳行走。借用紅色鞋子代替麻鞋，不要說時局艱難事情受阻。』化鵬未遇不如鹍，畫虎不成
【English Translation】 English version Dao Xin (道心, aspiration for enlightenment). Upon reading the phrase 'Kuoran wusheng' (廓然無聖, 'Vast and without a sage'), he suddenly laughed and said, 'Bodhidharma (達磨, founder of Zen Buddhism) is right here!' He praised this state in his heart. He went to visit Huaiqin Qingyuan (慧勤清遠) and was appreciated by both. Later, he visited Keqin (克勤) at Jinshan Temple (金山寺), but Keqin refused to see him. He then followed Keqin at Yunju Mountain (雲居), and although he had some understanding, he still had doubts because something was blocking his chest. It happened that Keqin asked a monk, 'What happens when life and death arrive?' The monk replied, 'Xiangtaizi laughs at the abbot.' Keqin then asked Yuan (元), 'What about you?' Yuan replied, 'The grass bandits are utterly defeated.' Keqin said, 'What if someone asks you?' Yuan was about to answer when Keqin suddenly approached and said, 'The grass bandits are utterly defeated.' Yuan immediately had a thorough awakening. Keqin struck him with his fist, and Yuan clapped his hands and laughed loudly. Keqin said, 'What did you see that made you like this?' Yuan said, 'The poisonous fist has not been repaid, and I will never forget it.' Keqin returned to Zhaojue Temple (昭覺寺) and ordered the chief monk Fa Ying (法英) to reside at Damei Mountain (大梅山). During the Xuanhe era (宣和, 1119-1125) of the Song Dynasty (宋朝), the emperor ordered all monks and nuns to become Taoist priests (德士). Fa Ying indulged in writing and annotated Laozi's (老子) works, presenting them to Emperor Huizong (徽宗), who praised him. The following autumn, the emperor issued an edict restoring the status of monks and nuns throughout the country, but Fa Ying alone did not change his mind. In the early years of the Shaoxing era (紹興, 1131-1162), he got up early in the morning, wearing a birch bark hat, a crane cloak, holding an ivory tablet, and wearing red shoes. He had people beat drums to gather the crowd, ascended the seat, and preached. He summoned the crowd and said, 'Orchids bloom in the spring valley, chrysanthemums flourish by the autumn fence, all things prosper and wither at their own time. In the past, monks and nuns were destroyed to exclusively practice Taoism, and restoring the Taoist heresy also restores monks and nuns.' Furthermore, what is the appearance of monks and nuns like? He then picked up the hat and showed it to the crowd, saying, 'My head has always been as round as the moon, and although I wear a hat, I cannot become an immortal. Today, I throw it away without obstruction, releasing divine light to illuminate the blue sky.' He threw the hat on the ground and immediately changed into monastic robes, picking up the crane cloak and saying, 'The Tathagata (如來, Buddha) once exchanged his skin robe for Taoist clothing, and for many years I have been ashamed to wear the crane cloak. Return to me the monastic robes of a great man who tames and subdues, knowing that this thing is not suitable.' He threw away the crane cloak. He raised the ivory tablet and said, 'Because I disliked the Zen board for being too pointless, I never expected to be deceived by the ivory tablet. Why am I suddenly letting go today? Retired old immortals all over the world.' He threw away the ivory tablet. He picked up the red shoes and said, 'Bodhidharma (達磨) took one shoe back with him, and his descendants have walked barefoot ever since. Borrow these red shoes to replace straw sandals, don't say that times are difficult and things are hindered.' Transforming into a Peng (鵬, a mythical bird) is not as good as a Kun (鵾, a large bird) if the opportunity is not met, and painting a tiger without success
反類狗。擲之。橫拄杖曰。今朝拄杖化為龍。分破華山千萬重。復倚肩曰。珍重佛心真聖主。好將堯德振吾宗。擲下拄杖。斂目而逝○道祖。初見克勤。于即心即佛語下發明。久之分座。一日為眾入室。祖忽問。生死到來如何迴避。僧無對。祖擲下拂子。奄然而逝。眾皆驚愕。勤至召曰。祖首座。祖張目視之。勤曰。抖擻精神透關去。祖點頭。竟趨寂。
(壬午)紹隆禪師開法虎丘
初紹隆。辭克勤。歸和州。住城西開聖寺。建炎之擾。乃結廬銅峰之下。郡守李光。延居彰教。次徙虎丘。道大顯著。因追釋白雲端和尚立祖堂故事。乃曰。為人之後。不能躬行遺訓。于義安乎。遂圖其像。以奉安之。上堂。凡有展托盡落。今時不展不託。墮坑落塹。直饒風吹不入。水灑不著。檢點將來。自救不了。豈不見道。直似寒潭月影。靜夜鐘聲。隨扣擊以無𧇊。觸波瀾而不散。猶是生死岸頭事。拈拄杖。劃一劃云。劃斷古人。多年葛藤。點頭石不覺。拊掌大笑。且道笑個甚麼。腦後見腮。莫與往來。上堂。目前無法。萬象森然。意在目前。突出難辨。不是目前法。觸處逢渠。非耳目之所到。不離見聞覺知。雖然如是。也須踏著他向上關棙子始得。所以道羅籠不肯住。呼喚不回頭。佛祖不安排。至今無處所。如是則不勞
【現代漢語翻譯】 現代漢語譯本 背叛像狗一樣。扔掉它。橫著拄著枴杖說：『今天早上這根枴杖化為龍，劈開華山千萬重。』又靠著肩膀說：『珍重佛心真聖主，好好將堯的德行振興我的宗門。』扔下枴杖，閉上眼睛去世了。道祖（禪師名號）。初次見到克勤（禪師名號），在『即心即佛』的語句下開悟。很久之後分座說法。一天為大眾入室說法，道祖忽然問：『生死到來如何迴避？』僧人沒有回答。道祖扔下拂子，突然去世。眾人都驚愕。克勤趕到，召喚說：『祖首座！』道祖睜開眼睛看著他。克勤說：『抖擻精神透關去！』道祖點頭，最終趨於寂滅。
（壬午(1102年)）紹隆禪師開法于虎丘
當初紹隆（禪師名號）辭別克勤（禪師名號），回到和州，住在城西的開聖寺。建炎年間（1127-1130年）的戰亂，於是結廬于銅峰之下。郡守李光，邀請他居住在彰教寺。之後遷到虎丘寺，道風大盛。於是追隨釋白雲端和尚（禪師名號）建立祖堂的故事，於是說：『作為人之後，不能親自實行遺訓，在道義上能安心嗎？』於是畫了他的畫像，來供奉安放。上堂說法：『凡是有所展現依託的都落空。現在不展現不依託，就會墮入坑中。即使風吹不入，水潑不濕，檢查將來，自己也無法救助。』豈不見道：『直如寒潭月影，靜夜鐘聲，隨扣擊而無滯礙，觸波瀾而不散。』這仍然是生死岸邊的事。拿起拄杖，劃一下說：『劃斷古人多年的葛藤。』點頭石不覺，拍手大笑。且說笑的是什麼？腦後見腮，莫與往來。上堂說法：『目前無法，萬象森然。意在目前，突出難辨。不是目前法，觸處逢渠。』非耳目之所到，不離見聞覺知。雖然如此，也須踏著他向上關棙子始得。所以道：『羅籠不肯住，呼喚不回頭，佛祖不安排，至今無處所。』如是則不勞
【English Translation】 English version He betrayed like a dog. Throw it away. Holding the staff horizontally, he said, 'This morning, this staff transforms into a dragon, splitting Mount Hua into tens of millions of layers.' Then, leaning on his shoulder, he said, 'Cherish the Buddha's heart, the true sage ruler, and revitalize my sect with the virtue of Yao.' He threw down the staff, closed his eyes, and passed away. Daozu (Zen master's title) first met Keqin (Zen master's title) and attained enlightenment under the phrase 'Mind is Buddha.' After a long time of sharing the seat, one day, while entering the room to preach to the masses, Daozu suddenly asked, 'When life and death arrive, how can one avoid them?' The monk did not answer. Daozu threw down the whisk and suddenly passed away. Everyone was astonished. Keqin rushed over and called out, 'Chief Seat Daozu!' Daozu opened his eyes and looked at him. Keqin said, 'Rouse your spirit and pass through the barrier!' Daozu nodded and finally entered into stillness.
(Renwu year (1102 AD)), Zen Master Shaolong began preaching at Tiger Hill
Initially, Zen Master Shaolong (Zen master's title) bid farewell to Keqin (Zen master's title) and returned to Hezhou, residing in Kaisheng Temple west of the city. During the turmoil of the Jianyan era (1127-1130 AD), he built a hut beneath Copper Peak. Prefect Li Guang invited him to reside in Zhangjiao Temple. Later, he moved to Tiger Hill Temple, and his influence greatly increased. Following the story of Venerable Baiyun Duan (Zen master's title) establishing the Ancestral Hall, he said, 'As a person, if one cannot personally practice the teachings, can one be at peace in righteousness?' So he painted his portrait to enshrine and place it. Ascending the hall to preach: 'All that is displayed and relied upon is in vain. Now, without display or reliance, one will fall into a pit. Even if the wind cannot blow in and water cannot splash on it, upon examination in the future, one cannot save oneself.' Have you not heard it said: 'It is like the moon's reflection in a cold pool, the sound of a bell on a quiet night, responding without hindrance when struck, and not dispersing when touched by waves.' This is still a matter on the shore of life and death. Taking up the staff, he drew a line and said, 'Cutting off the ancient people's years of entanglement.' The Nodding Stone is unaware, clapping and laughing loudly. And what is he laughing at? Seeing the cheeks behind the ears, do not associate with them. Ascending the hall to preach: 'There is no Dharma before the eyes, yet all phenomena are vast and distinct. The intention is before the eyes, yet it is difficult to discern. It is not the Dharma before the eyes, but one encounters it everywhere.' It is beyond what the ears and eyes can reach, yet it is inseparable from seeing, hearing, perceiving, and knowing. Although it is so, one must step on his upward barrier to begin. Therefore, it is said: 'The cage refuses to stay, the call does not turn back, the Buddhas and ancestors do not arrange, and there is still no place to be found.' If so, then there is no need to
斂念。樓閣門開。寸步不移。百城俱到。驀拈拄杖。劃一劃云。路逢死蛇莫打殺。無底籃子盛將歸。上堂。百鳥不來春又喧。憑欄溢目水連天。無心還似今宵月。照見三千與大千。僧問。生佛未興時。一著落在甚麼處。曰吾常於此切。曰官不容針。更借一問時如何。曰踞虎頭收虎尾。曰中間事作么生。曰草繩自縛漢。曰毗婆尸佛。早留心。直至如今不得妙。曰幾行巖下路。少見白頭人。問九旬禁足意旨如何。曰理長即就。曰祇如大根。不具底人。還禁得也無。曰穿過鼻孔。曰學人今日。小出大遇。曰降將不斬。曰恁么則和尚放某甲逐便也。曰停囚長智○懷深。住慧林。勸眾唸佛。翕然向化。紹興二年入寂。
(甲寅)宗杲禪師說法廣因
紹興四年三月。宗杲入閩。館于長樂廣因寺。有尼妙道。號定光。在雪峰。諸處參禪。聞杲在廣因。遂破夏來求掛搭。時僅七十僧。一日兩遍入室。因為光藏主舉話。次道。在外聽得。有歡喜處。即入吐露云。適聞和尚舉。不是心。不是佛。不是物。已理會得。杲曰。不是心。不是佛。不是物。你如何會。曰妙道只恁么會。杲曰。㘞多了個。只恁么會。道遂豁然○彌光。字晦庵。閩之李氏子。兒時寡言笑。聞梵唄則喜。十五落髮。猶喜閱群書。一日嘆曰。既剃髮染衣。當期
【現代漢語翻譯】 現代漢語譯本 收攝心念。樓閣的門打開了，即使寸步不移，也能到達各個城市。隨意拿起拄杖，在空中劃一下，就像路途中遇到死蛇不要打死，用無底的籃子把它裝回家一樣。上堂說法時說，即使百鳥不來，春天依然喧鬧，憑欄遠眺，目光所及之處都是水天相連。無心就像今晚的月亮，照見三千大千世界。 有僧人問：『在眾生和佛都還未出現的時候，第一步應該落在哪裡？』宗杲禪師回答：『我經常在這裡用心體會。』僧人又問：『即使是官府也容不下一根針，如果再借用一問，又該如何回答？』宗杲禪師說：『要像踞虎頭一樣，也要能收住虎尾。』僧人再問：『那中間的事情又該如何處理？』宗杲禪師說：『就像用草繩自己捆綁自己一樣。』宗杲禪師說：『毗婆尸佛（過去七佛之首）很早就留心此事，直到如今也沒有得到妙處。』又說：『在巖石下的路上行走的人很少，很少見到白頭的人。』 有僧人問九旬禁足（九十天禁止外出）的意義是什麼？宗杲禪師說：『合乎道理就去做。』僧人問：『如果像那些根器大，但不具足的人，還能禁得住嗎？』宗杲禪師說：『即使穿過鼻孔也能做到。』僧人說：『學人今天小有付出，卻有大的際遇。』宗杲禪師說：『對於投降的將領，不應該斬殺。』僧人說：『既然這樣，那麼和尚就放我自由行動吧。』宗杲禪師說：『停止囚禁才能增長智慧。』懷深禪師住在慧林寺，勸導眾人唸佛，大家都欣然接受並傚法。紹興二年（1132年）圓寂。
（甲寅年）宗杲禪師在廣因寺說法
紹興四年（1134年）三月，宗杲禪師來到福建，住在長樂廣因寺。有一位尼姑，法號妙道，自號定光，曾在雪峰等地方參禪。聽說宗杲禪師在廣因寺，就打破夏季安居的規矩前來請求掛單。當時寺里只有七十個僧人。妙道尼姑一天兩次進入宗杲禪師的房間請教。因為光藏主舉了一個話頭，妙道尼姑在外面聽到了，覺得有所領悟，就進去說：『剛才聽和尚說，『不是心，不是佛，不是物』，我已經理解了。』宗杲禪師問：『『不是心，不是佛，不是物』，你是如何理解的？』妙道尼姑說：『妙道就是這樣理解的。』宗杲禪師說：『錯了，理解得太多了，只是這樣理解。』妙道尼姑聽后豁然開悟。彌光，字晦庵，是福建李氏的兒子。小時候沉默寡言，聽到梵唄的聲音就高興。十五歲出家，仍然喜歡閱讀各種書籍。有一天嘆息說：『既然已經剃髮染衣，就應該期望……』
【English Translation】 English version Collecting thoughts. The gate of the pavilion opens. Without moving an inch, one arrives at hundreds of cities. Casually picking up a staff and drawing a line in the air, it's like encountering a dead snake on the road – don't kill it, but put it in a bottomless basket and take it home. Ascending the hall, he said, 'Even if a hundred birds don't come, spring is still noisy. Leaning on the railing, the eyes overflow with water connecting to the sky. The absence of mind is like tonight's moon, illuminating the three thousand great thousand worlds.' A monk asked, 'When sentient beings and Buddhas have not yet arisen, where should the first step fall?' Zen Master Zonggao replied, 'I often contemplate this here.' The monk asked again, 'Even the government cannot tolerate a needle; if I borrow another question, how should it be answered?' Zen Master Zonggao said, 'One must be like perching on a tiger's head, and also be able to restrain the tiger's tail.' The monk asked further, 'Then how should the matters in between be handled?' Zen Master Zonggao said, 'It's like binding oneself with a straw rope.' Zen Master Zonggao said, 'Vipashyi Buddha (the first of the past seven Buddhas) paid attention to this matter early on, but has not attained the subtlety even now.' He also said, 'Few people walk on the path beneath the rocks, and few see white-haired people.' A monk asked what is the meaning of the ninety-day retreat (ninety days of no going out)? Zen Master Zonggao said, 'If it is reasonable, then do it.' The monk asked, 'If it is like those with great potential but are incomplete, can they still endure it?' Zen Master Zonggao said, 'Even if piercing through the nostrils, it can be done.' The monk said, 'This student has made a small effort today, but has a great encounter.' Zen Master Zonggao said, 'For surrendered generals, one should not kill them.' The monk said, 'In that case, the monk will let me act freely.' Zen Master Zonggao said, 'Stopping imprisonment increases wisdom.' Zen Master Huaichen lived in Huilin Temple, encouraging everyone to recite the Buddha's name, and everyone gladly accepted and followed suit. He passed away in the second year of Shaoxing (1132 AD).
(Year Jia Yin) Zen Master Zonggao preached at Guangyin Temple
In the third month of the fourth year of Shaoxing (1134 AD), Zen Master Zonggao came to Fujian and stayed at Changle Guangyin Temple. There was a nun, Dharma name Miaodao, self-styled Dingguang, who had practiced Zen in places like Xuefeng. Hearing that Zen Master Zonggao was at Guangyin Temple, she broke the summer retreat rules and came to request lodging. At that time, there were only seventy monks in the temple. Nun Miaodao entered Zen Master Zonggao's room twice a day to ask for guidance. Because the light treasurer raised a topic, Nun Miaodao heard it outside, felt enlightened, and went in to say, 'Just now I heard the monk say, 'Not mind, not Buddha, not thing,' and I have understood it.' Zen Master Zonggao asked, ''Not mind, not Buddha, not thing,' how do you understand it?' Nun Miaodao said, 'Miaodao understands it this way.' Zen Master Zonggao said, 'Wrong, understood too much, just understand it this way.' After hearing this, Nun Miaodao suddenly became enlightened. Miguang, styled Huian, was the son of the Li family of Fujian. As a child, he was taciturn and happy to hear the sound of Sanskrit chanting. He became a monk at the age of fifteen and still liked to read various books. One day he sighed and said, 'Now that I have shaved my head and dyed my robes, I should expect...'
悟徹。豈醉於俗典耶。遂出嶺參學。叢林中。號為光狀元。初參克勤。次謁黃檗祥高庵悟佛心才。會宗杲。寓廣因。往從之。杲問。汝在佛心處。所得試語我來。光舉佛心拈普化公案曰。佛心即不然。總不恁么。來時如何。劈脊便打。從教遍界分身。曰汝意如何。曰某不肯。後頭下個註腳。曰此正是以病為法。光毅然無信可意。杲曰。汝但揣摩看。光竟以為不然。經旬忽憶海印信。拈曰。雷聲浩大。雨點全無。恍然無滯。趨告杲。杲以舉道者見瑯玡及玄沙未徹語。詰之。光對已。杲曰。雖進得一步。只是不著。所在如人。斫樹根下。一刀則命根斷矣。汝向枝上。斫其能斷命根乎。今諸方浩浩談禪者。見處總如此。何益於事。楊岐正傳。三四人而已。光慍而去。翼日杲問。汝還疑否。曰無可疑者。曰祇如古人。相見未開口時。已知虛實。或聞其語。便識淺深。此理如何。光悚然。杲令究有句無句。一日問杲。某到這裡。不能得徹。病在甚處。曰汝病最僻。世醫拱手何也。別人死了。不能活汝。今活了未曾死。要到大安樂地。須是死一回始得。光因益疑。后入室。杲問。吃粥了也。洗缽盂了也。去卻藥忌。道將一句來。曰裂破。杲振威喝曰。你又說禪也。光即大悟。杲撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快
平生在今日。孰云千里賺吾來。光呈頌曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口○宗杲。館廣因。林適可司理。創庵海上。洋嶼迎杲。遂徙居焉。曇懿。與遵璞曾偕參克勤。自謂不疑。懿出世祥雲。璞佐之。法席頗盛。杲知其所見未穩。恐誤眾。致書令來。懿猶豫。杲小參。痛斥其非。榜告四眾。懿乃破夏來見。杲鞫其所證曰。汝恁么見解。敢承嗣圓悟老人耶。懿歸遂退院。偕璞同依法席。一日杲問璞。三聖興化。出不出。為人不為人話。你道這兩個老漢。還有出身處也無。璞于杲膝上。打一拳。杲曰。你這一拳。為興化出氣。為三聖出氣。速道速道。璞擬議。杲劈脊一棒。且曰。第一不得忘了這一棒。又一日。聽別僧入室。杲問僧。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是甚麼。睦州見僧入門便道。現成公案。放汝三十棒。這四個老漢。還有為人處也無。曰有。曰劄。僧擬議。杲便喝出。璞聞忽有省。懿一日入室。杲問。我要個不會禪的做國師。懿曰。我做得國師去也。杲喝出久之。杲曰。香嚴悟處。不在擊竹邊。俱胝悟處。不在指頭上。懿亦有省。后懿。住玉泉○鼎需。福州林氏子。號懶庵。幼舉進士。有聲。年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲出
【現代漢語翻譯】 現代漢語譯本 平生就在今日。誰說千里迢迢被我騙來。光呈頌說：『一拶當機怒雷吼，驚起須彌藏北斗。洪波浩渺浪滔天，拈得鼻孔失卻口。』（宗杲） 館廣因，林適可司理，在海上建立庵堂。在洋嶼迎接宗杲，於是遷居到那裡。曇懿和遵璞曾經一起參訪克勤，自認為沒有疑問。曇懿在祥雲開法，遵璞輔佐他，法席非常興盛。宗杲知道他們的見解還不穩固，恐怕誤導大眾，寫信讓他們來。曇懿猶豫不決。宗杲小參時，嚴厲斥責他們的錯誤，並張榜告知大眾。曇懿於是冒著酷暑前來拜見。宗杲追問他所證悟的境界說：『你這樣見解，敢於繼承圓悟老人的衣缽嗎？』曇懿回去后就退出了院務，和遵璞一同依從宗杲的法席。 一天，宗杲問遵璞：『三聖和興化，出不出，為人不為人』的話，你道這兩個老漢，還有出身處也無？』遵璞在宗杲的膝上打了一拳。宗杲說：『你這一拳，是為興化出氣，還是為三聖出氣？快說快說！』遵璞猶豫不決。宗杲劈頭就是一棒，並且說：『第一不得忘了這一棒。』 又有一天，聽別的僧人入室，宗杲問僧人：『德山見僧入門便打，臨濟見僧入門便喝，雪峰見僧入門便道是甚麼，睦州見僧入門便道：現成公案，放汝三十棒。這四個老漢，還有為人處也無？』僧人說：『有。』宗杲說：『劄。』僧人猶豫不決。宗杲便喝斥出去。遵璞聽了忽然有所領悟。曇懿有一天入室，宗杲問：『我要個不會禪的做國師。』曇懿說：『我做得國師去也。』宗杲喝斥出去。過了很久，宗杲說：『香嚴悟道之處，不在擊竹邊；俱胝悟道之處，不在指頭上。』曇懿也有所領悟。後來曇懿，住持玉泉。（鼎需），福州林氏之子，號懶庵。年幼時考中進士，很有名聲。二十五歲時，因為讀《遺教經》，忽然說：『幾乎被儒生的帽子耽誤了。』想要出家。
【English Translation】 English version My whole life is in this very day. Who says I was tricked into coming from a thousand miles away? Guang presented a eulogy, saying: 'A single 'tsat' at the opportune moment is like an angry thunderous roar, startling Mount Sumeru (a mythical sacred mountain) and hiding the Big Dipper. The vast and boundless waves surge to the sky, grasping the nose but losing the mouth.' (Zonggao) Guan Guangyin, with Lin Shike as the administrator, founded a hermitage at sea. They welcomed Zonggao at Yangyu, and then moved to live there. Tan Yi and Zun Pu had once visited Keqin together, believing themselves to be without doubt. Tan Yi established a Dharma seat at Xiangyun, with Zun Pu assisting him, and the Dharma assembly flourished greatly. Zonggao knew that their views were not yet stable and feared that they would mislead the masses, so he wrote a letter asking them to come. Tan Yi hesitated. During a small Dharma talk, Zonggao severely rebuked their errors and posted a notice to inform the public. Tan Yi then came to visit despite the summer heat. Zonggao questioned him about his enlightened state, saying: 'With such understanding, do you dare to inherit the mantle of Elder Yuanwu?' Tan Yi returned and resigned from his position, following Zonggao's Dharma seat together with Zun Pu. One day, Zonggao asked Zun Pu: 'The words of Sansheng (Three Sages) and Xinghua (names of Zen masters), 'coming out or not coming out, for people or not for people,' what do you say, do these two old men still have a way out?' Zun Pu punched Zonggao on the knee. Zonggao said: 'Is this punch to vent anger for Xinghua, or to vent anger for Sansheng? Speak quickly, speak quickly!' Zun Pu hesitated. Zonggao struck him with a staff and said: 'First, do not forget this staff.' Another day, listening to another monk entering the room, Zonggao asked the monk: 'Deshan (a Zen master) would strike a monk upon entering, Linji (a Zen master) would shout at a monk upon entering, Xuefeng (a Zen master) would ask what it is upon a monk entering, and Muzhou (a Zen master) would say upon a monk entering: 'A ready-made case, give you thirty blows.' Do these four old men still have a way to help people?' The monk said: 'Yes.' Zonggao said: 'Tsat.' The monk hesitated. Zonggao then shouted him out. Zun Pu suddenly had an awakening upon hearing this. One day, Tan Yi entered the room, Zonggao asked: 'I want someone who doesn't know Zen to be the national teacher.' Tan Yi said: 'I can be the national teacher.' Zonggao shouted him out. After a long time, Zonggao said: 'Xiangyan's (a Zen master) enlightenment was not at the sound of striking bamboo; Jizhi's (a Zen master) enlightenment was not at the finger.' Tan Yi also had some awakening. Later, Tan Yi resided at Yuquan. (Ding Xu), a son of the Lin family of Fuzhou, was named Lan'an. He passed the imperial examination at a young age and was well-known. At the age of twenty-five, after reading the Sutra of the Buddha's Last Teaching, he suddenly said: 'I was almost misled by the Confucian hat.' He wanted to become a monk.
家。母以親迎在期難之。需曰。夭桃紅杏。一時分付。春風翠竹黃花。此去永為道伴。竟依保壽為僧。一錫湖湘。遍參名宿。歸里結庵羌峰絕頂。不下山者三年。佛心才挽出首眾。嘗問學者即心即佛因緣。時宗杲。居洋嶼。彌光與需友善。致書云。庵主手段。與諸方別。可來少款。需不答。光以計邀至會。杲方為眾入室。需隨眾在列。杲問即心即佛話。作么生會。需下語。杲詬曰。你見解如此。敢妄為人師耶。鳴鼓普說。訐其平生。珍重得力處。悉排為邪解。需自惟繆戾。涕淚文頤。默計曰。我之所得。既非則西來不傳之旨。果何如哉。遂歸心弟子之列。一日杲問。內不放出。外不放入。正恁么時如何。需擬開口。杲拈竹篦。劈脊連打三下。需忽大悟。不覺叫曰。和尚已多了也。杲又打一下。需禮拜。杲笑曰。今日方知。我不汝欺也。遂印以偈曰。頂門豎亞摩醯。眼肘后斜懸奪命。符瞎卻眼卸卻符。趙州東壁掛葫蘆○祖元。福建林氏子。參宗杲于洋嶼。元風骨清臞。危坐終日。杲目為元枯木。嘗以三世諸佛不知有話。徴詰三四。一日夜坐。睹僧剔燈。始豁然有省。呈偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎當面蹉過。不蹉過是甚麼。十五年前奇特。依前只是這個。杲證以偈曰。萬仞懸崖忽放身。起來
【現代漢語翻譯】 現代漢語譯本 家。母親因為婚期將近而感到為難。釋需說：『桃花紅杏，一時之間都交付了。春風翠竹黃花，此去將永遠以道為伴。』最終依從保壽出家為僧。他手持禪杖遊歷湖湘，遍訪名山大寺的高僧大德。回到家鄉后，在羌峰絕頂結廬而居，三年不下山。佛心禪意才剛開始顯露，就被推舉為僧眾之首。他曾經問學人『即心即佛』的因緣。當時宗杲（禪宗大師）住在洋嶼，彌光與釋需是好友，寫信說：『庵主的手段，與各方不同，可以來小住幾日。』釋需沒有回覆。彌光用計邀請他赴會。宗杲正在為僧眾入室講法，釋需跟隨眾人位列其中。宗杲問『即心即佛』的話，要如何理解？釋需說了自己的見解。宗杲斥責說：『你的見解如此，竟敢妄為人師嗎？』於是敲響法鼓，公開講述，揭發他平生的經歷，將他珍重得力之處，全部斥責為邪解。釋需自己也認為自己的理解有誤，涕淚交流，默默思忖道：『我所領悟的，既然不是西來祖師不傳之旨，那究竟是什麼呢？』於是歸心於弟子之列。一天，宗杲問：『內不放出，外不放入，正當這個時候如何？』釋需剛要開口，宗杲拿起竹篦，對著他的背脊連續打了三下。釋需忽然大悟，不禁叫道：『和尚已經多此一舉了！』宗杲又打了一下。釋需禮拜。宗杲笑著說：『今天才知道，我沒有欺騙你啊！』於是用偈語印證他：『頂門豎立著摩醯首羅天（佛教護法神），眼肘后斜懸著奪命符。瞎了眼就卸掉符。趙州（唐代禪師）東壁掛著葫蘆。』 祖元（禪宗僧人），福建林氏之子，在洋嶼參拜宗杲。祖元風骨清瘦，整天危坐不動。宗杲稱他為『元枯木』。曾經用『三世諸佛不知有』的話，反覆詰問他三四次。一天晚上坐禪，看到僧人剔燈，才豁然開悟，呈上偈語說：『剔起燈來就是火，照破歷劫的無明。回到禪堂撞見聖僧，幾乎當面錯過。』不錯過是什麼？十五年前就已奇特。依舊只是這個。宗杲用偈語印證他：『萬仞懸崖忽然放身，起來』
【English Translation】 English version Jia. His mother found it difficult because the wedding date was approaching. Shi Xu said, 'Peach blossoms and red apricots are all given away in a moment. The spring breeze, green bamboo, and yellow flowers, from now on, I will always be accompanied by the Dao.' He eventually followed Baoshou and became a monk. He traveled through Hunan and Xiang with a tin staff, visiting famous monks everywhere. Returning to his hometown, he built a hermitage on the summit of Qiang Peak, not descending the mountain for three years. Only when his Buddhist heart began to emerge was he elected as the head of the monks. He once asked scholars about the cause and condition of 'the mind itself is Buddha'. At that time, Zonggao (Zen master) lived in Yangyu, and Miguang was a good friend of Shi Xu, writing a letter saying, 'The abbot's methods are different from those of other places, you can come and stay for a few days.' Shi Xu did not reply. Miguang used a plan to invite him to the meeting. Zonggao was giving an indoor lecture for the monks, and Shi Xu followed the crowd in the ranks. Zonggao asked, 'How should one understand the words 'the mind itself is Buddha'?' Shi Xu spoke his own views. Zonggao rebuked, 'Your understanding is like this, how dare you presumptuously be a teacher?' So he rang the Dharma drum and publicly spoke, revealing his life's experiences, and rebuked all the places where he had gained strength as heretical interpretations. Shi Xu himself also felt that his understanding was wrong, tears streaming down his face, and he silently pondered, 'Since what I have realized is not the unspoken purpose of the Western Patriarchs, then what is it?' So he returned to the ranks of disciples. One day, Zonggao asked, 'Not letting out from within, not letting in from without, what is it like at this very moment?' As soon as Shi Xu was about to open his mouth, Zonggao picked up the bamboo stick and struck his back three times in a row. Shi Xu suddenly had a great enlightenment and couldn't help but shout, 'The monk has already done too much!' Zonggao struck again. Shi Xu bowed. Zonggao smiled and said, 'Today I know that I have not deceived you!' So he certified him with a verse: 'On the top of the head stands Maheśvara (a Buddhist protector deity), behind the elbow hangs the life-threatening talisman. If you are blind, remove the talisman. Zhao Zhou (Zen master of the Tang Dynasty) hangs a gourd on the east wall.' Zu Yuan (Zen monk), son of the Lin family of Fujian, visited Zonggao in Yangyu. Zu Yuan was thin and frail, sitting upright all day long. Zonggao called him 'Yuan withered wood'. He once repeatedly questioned him three or four times with the words 'The Buddhas of the three worlds do not know'. One night while sitting in meditation, he saw a monk picking a lamp, and suddenly became enlightened, presenting a verse saying, 'Picking up the lamp is fire, illuminating the ignorance of countless kalpas. Returning to the Zen hall and encountering the holy monk, I almost missed him face to face.' What is it not to miss? It was already wonderful fifteen years ago. It is still just this. Zonggao certified him with a verse: 'Suddenly letting go on a cliff of ten thousand feet, get up'
依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人○宗杲。居洋嶼。參隨。才五十三人。未五十日。得法者十三輩。時宗徒撥置妙悟。使學者困於寂默。杲著論力排其邪。閩士鄭昂。字尚明。聰明該洽。粗見尊宿。所至談禪自若。一日持香入室。聲色俱厲曰。昂欲與和尚理會一件事。只如默然無言。是法門中。第一等休歇處。和尚何得肆意詆訶。曰曾讀莊子么。曰讀。曰莊子云。言而足。終日言而盡道。言而不足。終日言而盡物。道物之極。言默不足以載。非言非默。義有所極。孔子曰。參乎吾道。一以貫之。曾子曰。唯這個道理。便是曾子言而足。孔子言而足。其徒不會。問曰。何謂也。曾子卻向第二頭。答他話。謂夫子之道。不可無言。所以云。夫子之道。忠恕而已矣。要之道與物。至極處。不在言語上。不在默然處。言也載不得。默也載不得。公之所說。尚不契莊子意。何況要契釋迦達磨意耶。且看肇法師。把那無言說處。說出來與人云。釋迦掩室。于摩竭。凈名杜口。于毗耶。須菩提唱無說。以顯道。釋梵絕聽。而雨花。斯皆理為神御。故口以之而默。豈曰無辨。辨所不能言也。這個是理。與神忽然相撞著。不覺到說不得處。雖然不語。其聲如雷。這裡世間。聰明辨才。用一點不得。到恁么田地。方始是放身舍
【現代漢語翻譯】 現代漢語譯本 依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人——宗杲（Zonggao）。 居洋嶼，隨從才五十三人。不到五十天，得法者十三人。當時宗門弟子否定妙悟，使學者困於寂寞。宗杲（Zonggao）著論極力駁斥其邪說。 閩地士人鄭昂，字尚明，聰明博洽，略微拜見過一些尊宿，所到之處談禪自如。一日手持香火進入宗杲（Zonggao）的房間，神色俱厲地說：『鄭昂想與和尚理論一件事，就像默然無言，是佛法中第一等的休息之處，和尚為何肆意詆譭？』 宗杲（Zonggao）說：『曾讀過《莊子》嗎？』 鄭昂說：『讀過。』 宗杲（Zonggao）說：『《莊子》說，『言語足以表達，終日言說也能窮盡道；言語不足以表達，終日言說也只能窮盡事物。』道與物的極致，言語和沉默都無法承載。非言非默，義理有所窮盡。孔子說：『參啊，我的道，用一個『一』字貫穿。』曾子說：『唯有這個道理。』便是曾子言語足以表達，孔子言語足以表達，但他們的弟子不會理解，問道：『這是什麼意思呢？』曾子卻從另一個角度回答他們，說夫子的道，不可沒有言語，所以說：『夫子的道，忠恕而已。』要說道與物，到了極致之處，不在言語上，也不在沉默處，言語也承載不了，沉默也承載不了。您所說的，尚且不符合莊子的意思，何況要符合釋迦牟尼（Shijiamouni）、達摩（Damo）的意思呢？且看肇法師，把那無言說之處，說出來與人聽，說釋迦（Shijia）在摩竭陀（Mojietuo）掩室，維摩詰（Weimojie）在毗耶離（Piyeli）杜口，須菩提（Xuputi）唱無說以顯道，釋梵（Shifan）絕聽而雨花。這都是因為理為精神所駕馭，所以口才因此而沉默，難道是說沒有辯論嗎？是辯論所不能言說的啊。』這個是理，與神忽然相撞著，不覺到了說不得之處，雖然不語，其聲如雷。這裡世間的聰明辯才，一點也用不上。到了這樣的田地，才是放身捨命之處。』
【English Translation】 English version Still awake and aware. Eating when hungry, drinking when thirsty, nothing else matters. Why discuss people of the past as if they are different from us? - Zonggao. He resided on Yang Island, with only fifty-three followers. In less than fifty days, thirteen attained enlightenment. At that time, disciples of the Chan sect denied wondrous enlightenment, causing scholars to be trapped in silence. Zonggao (Zonggao) wrote treatises to vigorously refute their heresy. Zheng Ang, a scholar from Min, styled Shangming, was intelligent and well-read. He had briefly met some respected monks, and wherever he went, he spoke about Chan freely. One day, holding incense, he entered Zonggao's (Zonggao) room with a stern expression and said, 'Zheng Ang wants to discuss something with the monk. Just like silent non-speaking, it is the highest state of rest in the Dharma. Why does the monk arbitrarily criticize it?' Zonggao (Zonggao) asked, 'Have you read Zhuangzi?' Zheng Ang replied, 'I have.' Zonggao (Zonggao) said, 'Zhuangzi says, 'Words are sufficient, and speaking all day can exhaust the Dao; words are insufficient, and speaking all day can only exhaust things.' The ultimate of Dao and things cannot be carried by words or silence. Neither speech nor silence can fully express the meaning. Confucius said, 'Shen, my Dao is penetrated by one principle.' Zengzi said, 'Only this principle.' This is Zengzi's words being sufficient, and Confucius's words being sufficient, but their disciples did not understand and asked, 'What does this mean?' Zengzi answered them from another perspective, saying that the Master's Dao cannot be without words, so he said, 'The Master's Dao is nothing but loyalty and forbearance.' To speak of Dao and things, at their ultimate point, it is not in words, nor in silence; words cannot carry it, nor can silence carry it. What you are saying does not even align with Zhuangzi's meaning, let alone align with the meaning of Shakyamuni (Shijiamouni) and Bodhidharma (Damo)? Look at Dharma Master Zhao, who speaks out the unspeakable to people, saying that Shakyamuni (Shijia) closed his room in Magadha (Mojietuo), Vimalakirti (Weimojie) kept silent in Vaishali (Piyeli), Subhuti (Xuputi) sang of non-speaking to reveal the Dao, and Shakra (Shifan) stopped listening and rained flowers. All of this is because reason is governed by the spirit, so the mouth is silent because of it. Is it to say there is no debate? It is that debate cannot speak of it.' This is reason, suddenly colliding with the spirit, unknowingly reaching a point where it cannot be spoken. Although there is no speech, its sound is like thunder. Here, worldly intelligence and eloquence are of no use at all. Only when you reach such a state can you abandon yourself and give up your life.'
命處。這般境界。須是自證自悟始得。所以經云。如來宮殿無有邊。自然覺者處其中。此是從上諸聖大解脫法門。只為眾生根性狹劣。不到得三教聖人境界。所以分彼分此。殊不知境界如此廣大。卻向黑山下鬼窟里。默然坐地。故先聖訶為解脫深坑。是可怖畏之處。以神通道眼觀之。則是刀山劍樹。鑊湯爐灰里。坐地一般座主家。尚不滯默然處。況祖師門下客乎。昂不覺作禮。杲乃問。今年幾歲。曰六十四。曰六十四年前。從甚麼處來。昂無語。杲以竹篦劈脊打出。次日又入室。杲曰。六十四年前不可。元在福州鄭家。只今聽。法說法一段。歷歷孤明的。未生以前。畢竟在恁么處曰不知。曰你若不知。便是生大。今生且限百歲。百歲后。四大五蘊。一時解散。有眼不見物。有耳不聞聲。有個肉團心。分別不行。有個身。火燒刀斫。不覺痛到這裡。歷歷孤明的。卻向恁么處去。曰不知。曰你既不知。便是死大。故曰。無常迅速。生死事大。我更問。你生平做許多之乎者也。臘月三十日。將那一句。敵他生死。須是知得。生來死去。處分曉始得。若不知。即是愚人。昂乃心服。晨夕參求○佛燈守珣。初出世禾山。最後遷天寧。示眾。先師祇年五十九。吾年五十六矣。來日無多。甲寅解制。退天寧。謂鄣績曰。十月八日。是
佛鑒忌。則吾時至矣。乞還鄣南。十月四日績。遣弟僧。道如訊之。珣曰。汝來正其時也。先一日不著。便后一日蹉過了。吾雖與佛鑒同條生。不與同條死。明早可為我尋一隻小船。子來如曰。要長者。要高者。曰高五尺許。越三日雞鳴。端坐如平時。侍者請遺偈。曰不曾作得。言訖而逝。
(乙卯)居靜禪師住東巖
居靜。成都楊氏子。出家依元靜。靜舉。香嚴枯木里龍吟話。往返酬詰。居靜言下大悟。一日元曰。莫守寒巖。異草青坐。卻白雲宗不妙。汝作么生。居曰。直須揮劍若不揮劍。漁父棲巢。元矍然曰。這小廝兒。居珍重便行。出住東巖。示眾。參學至要。不出先南堂。道。最初句及末後句透得。過者一生事畢。倘或未然。更與你分作十門。各各印證。自心還得穩當也未。一須信有教外別傳。二須知有教外別傳。三須會無情說法。與有情說法無二。四須見性如觀掌中物。了了分明。一一田地穩密。五須具擇法眼。六須行鳥道玄路。七須文武兼濟。八須摧邪顯正。九須大機大用。十須向異類中行。凡欲紹隆佛祖。須盡此綱要。方坐得這曲錄床子。受得天下人禮拜。敢與佛祖為師。若不到恁么田地。只一向虛頭。他時異日。閻老子未放。你在間有學者。各門頌出呈居。居示頌曰。十門綱要掌中施。
【現代漢語翻譯】 現代漢語譯本 佛鑒（指佛鑒慧櫵禪師）圓寂時，他（指珣）說：『我的時辰也到了。』請求回到鄣南。十月初四日，（佛鑒慧櫵禪師）派他的弟弟僧人道如來問候他。珣說：『你來得正是時候。早一天不對，晚一天就錯過了。我雖然與佛鑒（指佛鑒慧櫵禪師）同年出生，卻不能同年去世。』明天早上可以為我找一隻小船。子來如說：『要長的，還是要高的？』（珣）說：『高五尺左右。』過了三天，雞鳴時分，端正地坐著像平時一樣。侍者請求留下遺偈，（珣）說：『不曾寫得。』說完就去世了。
（乙卯年（1135年））居靜禪師住持東巖
居靜，是成都楊氏的兒子。出家后依止元靜。元靜舉出香嚴（指香嚴智閑禪師）『枯木里龍吟』的話頭，往返問答。居靜當即大悟。一天，元靜說：『不要守著寒冷的巖石，異草叢生，白雲宗（指禪宗）就不妙了。你怎麼樣？』居靜說：『必須揮劍，如果不揮劍，漁父就只能在巢穴里棲息。』元靜驚異地說：『這小傢伙！』居靜珍重地告別就行走了。出山后住持東巖。開示大眾說：『參學最重要的，不出先南堂（指南禪寺）。』道：『最初句和末後句都透徹了，過完這一生就沒事了。如果還沒有，再為你們分成十門，各自印證，看看自己的心是否穩當。』一、必須相信有教外別傳（指禪宗不立文字，直指人心的宗旨）。二、須知有教外別傳。三、須領會無情說法與有情說法沒有區別。四、須見性如同觀看掌中之物，清清楚楚，每一塊田地都穩妥嚴密。五、須具備擇法眼（辨別正法與邪法的智慧）。六、須行走鳥道玄路（指超越常人思維的修行道路）。七、須文武兼濟（指既有文才，又有武略）。八、須摧邪顯正。九、須大機大用（指具有宏大的機鋒和作用）。十、須向異類中行（指在各種不同的人群中修行）。凡是想要紹隆佛祖（指繼承和發揚佛祖的道統），必須窮盡這些綱要，才能坐得這曲錄床子（指禪師的座位），受得天下人的禮拜，敢於做佛祖的老師。如果達不到這樣的境界，只是一味地虛張聲勢，將來閻王爺不會放過你。』期間有學人，各自作頌呈給居靜。居靜展示頌詞說：『十門綱要掌中施。』
【English Translation】 English version When Fo Jian (referring to Chan Master Fo Jian Hui Qin) passed away, he (referring to Xun) said, 'My time has come too.' He requested to return to Zhangnan. On the fourth day of the tenth month, (Chan Master Fo Jian Hui Qin) sent his younger brother, the monk Dao Ru, to inquire after him. Xun said, 'Your arrival is perfectly timed. One day earlier would be wrong, and one day later would be too late. Although I was born in the same year as Fo Jian (referring to Chan Master Fo Jian Hui Qin), I cannot die in the same year.' He asked to find a small boat for him the next morning. Zi Lai Ru asked, 'Do you want a long one or a tall one?' (Xun) said, 'About five feet tall.' Three days later, at the crowing of the rooster, he sat upright as usual. The attendant requested a farewell verse, (Xun) said, 'I haven't written one.' After saying that, he passed away.
In the year Yimao (1135 AD), Chan Master Ju Jing resided at Dongyan.
Ju Jing was the son of the Yang family of Chengdu. After leaving home, he followed Yuan Jing. Yuan Jing brought up the topic of Xiang Yan's (referring to Chan Master Xiang Yan Zhi Xian) 'dragon's roar in a withered tree,' and they engaged in back-and-forth questioning. Ju Jing had a great enlightenment on the spot. One day, Yuan Jing said, 'Do not guard the cold rock, where strange grasses grow, the Baiyun Sect (referring to the Chan School) is not good. What do you do?' Ju Jing said, 'One must wield the sword; if one does not wield the sword, the fisherman can only nest in the nest.' Yuan Jing said in surprise, 'This little fellow!' Ju Jing respectfully bid farewell and left. After leaving the mountain, he resided at Dongyan. He instructed the assembly, saying, 'The most important thing in studying Chan is nothing more than the first Nan Tang (referring to Nanchan Temple).' He said, 'If the first sentence and the last sentence are both thoroughly understood, then there is nothing more to do in this life. If not, I will divide it into ten gates for you, and each of you can verify them to see if your own mind is stable.' 1. You must believe that there is a special transmission outside the teachings (referring to the Chan School's principle of not establishing words and directly pointing to the human mind). 2. You must know that there is a special transmission outside the teachings. 3. You must understand that there is no difference between the Dharma spoken by inanimate objects and the Dharma spoken by sentient beings. 4. You must see your nature as clearly as seeing an object in the palm of your hand, clearly and distinctly, with every field stable and secure. 5. You must have the Dharma-selecting eye (the wisdom to distinguish between the true Dharma and the false Dharma). 6. You must walk the bird's path and the mysterious path (referring to the path of practice that transcends ordinary thinking). 7. You must be proficient in both literary and martial arts (referring to having both literary talent and military strategy). 8. You must destroy the heretical and reveal the orthodox. 9. You must have great opportunity and great use (referring to having great potential and function). 10. You must walk among different kinds of people (referring to practicing among various groups of people). Whoever wants to carry on the Buddha's lineage (referring to inheriting and promoting the Buddha's teachings) must exhaust these outlines in order to sit on this curved chair (referring to the Chan master's seat), receive the worship of the people of the world, and dare to be the teacher of the Buddha. If you do not reach such a state, but only engage in empty boasting, then Yama (the King of Hell) will not let you go in the future.' During this time, there were students who each composed verses and presented them to Ju Jing. Ju Jing displayed the verses and said, 'The ten outlines are displayed in the palm of the hand.'
機會來時自有為。作者不須排位次。大都首末是根基○清素。參法演。一日聞舉首山西來意話。倏然契悟。述偈曰。顛倒顛顛倒顛。新婦騎驢阿家牽便。恁么太無端回頭。不覺布衫穿演見。乃問百丈野狐話。又作么生曰。來說是非者。便是是非人。演大悅。乙卯四月日。得微疾。書偈曰。木人備舟。鐵人備馬。丙丁童子。穩穩登。喝散白雲歸去也。竟爾趨寂○元靜。住大隨。有一老宿。垂語云。十字街頭。起一間茅廝。祇是不許人。屙僧舉似靜。靜曰。是你先屙了。更教甚麼人。屙老宿。遙望大隨。焚香拜謝。乙卯秋七月。山中大雨雪。有異象。靜曰。吾期至矣。遂別郡守。越三日。示少恙。于天彭夜。謂侍僧曰。天曉無月時如何。僧無對。靜曰。倒教我。與汝下火始得。翼日還堋口廨院。留遺誡。蛻然示寂。弟子奉全身歸。煙霧四合。猿鳥悲鳴。茶毗異香遍野。舌本如故。舍利五色者。不可計○石頭自回。世為石工。雖不識字。志慕空宗。從人口授法華。能誦之。棄家投靜。供灑掃令取崖石。手不釋錘鑿。誦經不輟。靜見語曰。今日硿磕。明日硿磕。生死到來。如何摺合。回愕然。因設禮。求究竟法。靜令且罷誦經。看趙州勘婆因緣。回念念不去心。久之。因鑿石。石稍堅。盡力一錘。瞥見火光。忽然省徹。走至方
【現代漢語翻譯】 現代漢語譯本：機會來臨時自然會有所作為，作者不需要排列位次。大體上，首尾是最根本的。元靜禪師，參學於法演禪師。一天，聽到法演禪師提起『首山來意』的話頭，忽然契悟，於是作偈說：『顛倒顛，顛倒顛，新娘騎驢，阿家在前面牽。這樣實在太沒道理，回頭一看，不知不覺布衫已經穿破。』法演禪師見到后，問他如何理解百丈野狐的故事，元靜禪師回答說：『說是非者，便是是非人。』法演禪師聽后非常高興。乙卯年（1135年）四月，元靜禪師得了輕微的疾病，寫下偈語說：『木人準備了船，鐵人準備了馬，丙丁童子穩穩地登上。喝散白雲，歸去吧！』說完就圓寂了。 元靜禪師，住持大隨寺。有一位老修行，開示說：『在十字街頭，蓋一間茅草房，只是不許人拉屎。』有僧人把這話告訴元靜禪師，元靜禪師說：『是你先拉了，還教什麼人拉？』老修行遙望大隨寺，焚香拜謝。乙卯年（1135年）秋天七月，山中下大雨雪，出現奇異的景象。元靜禪師說：『我的期限到了。』於是告別郡守，過了三天，略微示現一點小病，在天彭的晚上，對侍者說：『天亮沒有月亮的時候該怎麼辦？』侍者沒有回答。元靜禪師說：『倒要我來給你點火才行。』第二天回到堋口官署，留下遺誡，安詳地圓寂了。弟子們將他的全身奉回，煙霧四合，猿猴鳥雀悲鳴，火化后異香遍野，舌頭完好無損，五色舍利多得數不清。 石頭自回，世代是石匠。雖然不識字，但立志仰慕佛法。從別人那裡口頭傳授《法華經》，能夠背誦。他捨棄家庭，投奔元靜禪師，負責灑掃，並奉命去山崖取石頭，手裡不停地拿著錘子和鑿子，誦經也不停止。元靜禪師見到后對他說：『今天硿磕，明天硿磕，生死到來，如何應對？』石頭自回聽后愕然，於是行禮，請求究竟的佛法。元靜禪師讓他先停止誦經，去看趙州禪師勘驗老婆子的因緣。石頭自回念念不忘這件事，很久以後，因為鑿石頭，石頭稍微堅硬，用盡力氣一錘下去，忽然看見火光，猛然醒悟，跑到元靜禪師那裡。
【English Translation】 English version: When opportunity comes, it will naturally be utilized. The author doesn't need to arrange the order. Generally speaking, the beginning and the end are the foundation. Chan Master Yuanjing, studied under Chan Master Fayan. One day, upon hearing Chan Master Fayan mention the topic of 'Shoushan's (meaning: a mountain name) intention', he suddenly attained enlightenment, and composed a verse saying: 'Upside down, upside down, the bride rides the donkey, the mother-in-law leads in front. This is really unreasonable, looking back, unknowingly the cloth robe is already torn.' Chan Master Fayan, upon seeing this, asked him how he understood the story of Baizhang's (meaning: a Chan master's name) wild fox, Chan Master Yuanjing replied: 'The one who speaks of right and wrong is the person of right and wrong.' Chan Master Fayan was very pleased after hearing this. In the fourth month of the year Yimao (1135), Chan Master Yuanjing contracted a minor illness, and wrote a verse saying: 'The wooden man prepares the boat, the iron man prepares the horse, the Bingding (meaning: relating to Chinese astrology) children steadily ascend. Scatter the white clouds, let's go back!' After saying this, he passed away peacefully. Chan Master Yuanjing, resided at Dasui Temple (meaning: a temple name). There was an old practitioner who gave a teaching saying: 'At the crossroads, build a thatched hut, but no one is allowed to defecate.' A monk told Chan Master Yuanjing about this, Chan Master Yuanjing said: 'You defecated first, who else are you teaching to defecate?' The old practitioner looked towards Dasui Temple from afar, burned incense and bowed in gratitude. In the seventh month of autumn in the year Yimao (1135), there was heavy rain and snow in the mountains, and strange phenomena appeared. Chan Master Yuanjing said: 'My time has come.' So he bid farewell to the prefect, and three days later, slightly manifested a minor illness, in Tianpeng (meaning: a place name) at night, he said to the attendant: 'What to do when there is no moon at dawn?' The attendant did not answer. Chan Master Yuanjing said: 'I have to light the fire for you.' The next day he returned to the Pengkou (meaning: a place name) official residence, left a will, and passed away peacefully. The disciples brought his whole body back, smoke and mist surrounded, monkeys and birds mourned, after cremation, strange fragrance filled the fields, the tongue was intact, and the five-colored 'sarira' (meaning: relics) were countless. Shitou Zihui (meaning: a person's name), his family had been stonemasons for generations. Although he was illiterate, he aspired to admire the Buddha's teachings. He received the 'Lotus Sutra' (meaning: a Buddhist scripture) orally from others and was able to recite it. He abandoned his family and went to Chan Master Yuanjing, responsible for sweeping and cleaning, and was ordered to fetch stones from the cliffs, constantly holding a hammer and chisel in his hands, and never stopping reciting the scriptures. Chan Master Yuanjing saw him and said: 'Today 'kongke' (meaning: onomatopoeia for hammering), tomorrow 'kongke', when life and death arrive, how to deal with it?' Shitou Zihui was stunned after hearing this, so he saluted and asked for the ultimate Dharma. Chan Master Yuanjing told him to stop reciting the scriptures for now and to look at the 'koan' (meaning: a paradoxical anecdote or riddle used in Zen Buddhism) of Chan Master Zhaozhou (meaning: a Chan master's name) examining the old woman. Shitou Zihui kept this in mind, and after a long time, because he was chiseling a stone, the stone was slightly hard, he hammered it with all his strength, suddenly saw a flash of light, and suddenly woke up, and ran to Chan Master Yuanjing.
丈。禮拜呈偈曰。用盡工夫。渾無巴鼻。火光迸散。元在這裡。靜欣然曰。子徹也。復獻趙州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。靜可之。授以僧服○梁山師遠。嗣靜。號廓然。合川曾氏子。有十牛圖並頌。行世○尚書莫將。字少虛。分寧人。官西蜀時。謁靜咨決心要。靜使其向好處提撕。適如廁聞穢氣。急以手掩鼻。遂有省。呈偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。靜曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭○學士王簫。字觀復。留昭覺日。聞開靜板聲有省。問靜曰。某有個見處。才被人問。卻開口不得。未審過在甚處。曰過在有個見處。靜卻問。朝旆幾時到任。曰去年八月四日。曰自按察幾時離衙。曰前月二十日。為甚麼道開口不得。簫乃契悟。
○圓悟克勤禪師示寂(五祖演法嗣臨濟十一世)
克勤回蜀。覆住(成都)昭覺。紹興五年八月日。示微恙。趺坐書偈遺眾。投筆而逝。阇維舌齒不壞。五色舍利無數。塔昭覺寺之側。謚真覺大師○慧遠。眉山彭氏子。參克勤。聞舉龐居士不與萬法為侶因緣。遠忽頓悟。仆于眾。眾掖之。遠曰。吾夢覺矣。至夜小參。遠出問。凈裸裸空無
【現代漢語翻譯】 現代漢語譯本： 丈。禮拜並呈上偈語說：『用盡功夫，全然沒有頭緒。火光迸散，原來就在這裡。』靜欣然說：『你徹悟了。』又獻上《趙州勘婆頌》說：『三軍不動旗幟閃爍，老太婆正是魔王的腳。趙州（指趙州從諗禪師）的無柄鐵掃帚，掃蕩煙塵空空落落。』靜認可了他，授予他僧服。 梁山師遠，是靜的法嗣，號廓然。是合川曾氏的兒子。有《十牛圖》並頌流傳於世。 尚書莫將，字少虛，分寧人。在西蜀做官時，拜見靜禪師請教決斷心要。靜讓他向好處提撕。莫將正好上廁所聞到穢氣，急忙用手掩鼻，於是有所領悟。呈上偈語說：『向來喜歡風流的姿韻，幾番嘲笑世人向外尋求。萬別千差無處可尋覓，得到它原來就在鼻尖頭。』靜說：『一法通達，法法都通達。縱橫妙用更有什麼可求？青蛇出匣，魔軍降伏，碧眼胡僧笑著點頭。』 學士王簫，字觀復，留在昭覺寺時，聽到開靜板聲有所領悟。問靜說：『我有個見解，才被人問，卻說不出口。不知道過錯在哪裡？』靜說：『過錯就在於有個見解。』靜反問：『您什麼時候到任按察使？』王簫說：『去年八月初四（紹興年間）。』靜問：『您什麼時候離開衙門？』王簫說：『前月二十日。』靜問：『為什麼說開口不得？』王簫於是領悟。 圓悟克勤禪師示寂（五祖演的法嗣，臨濟宗第十一世） 克勤回到四川，再次住持（成都）昭覺寺。紹興五年（1135年）八月，略感不適。趺坐寫下偈語留給眾人，投筆而逝。火化后舌頭和牙齒沒有損壞，五色舍利無數。塔建在昭覺寺旁邊。謚號真覺大師。 慧遠，眉山彭氏子。參拜克勤，聽到龐居士不與萬法為侶的因緣，慧遠忽然頓悟，倒在人群中。眾人扶起他，慧遠說：『我如夢初醒。』到了晚上小參時，慧遠出來問道：『凈裸裸空無一物，……』
【English Translation】 English version: Zhang paid respects and presented a verse, saying, 'Having exhausted effort, there is utterly no clue. The light of fire bursts forth, originally it is right here.' Jing happily said, 'You have thoroughly awakened.' He further presented 'Ode to Zhao Zhou's (referring to Zen Master Zhao Zhou Congshen) Examining Woman,' saying, 'The three armies do not move, the flags flicker. The old woman is precisely the demon king's foot. Zhao Zhou's handleless iron broom sweeps away smoke and dust, empty and desolate.' Jing approved of him and bestowed upon him monastic robes. Liangshan Shiyuan, a Dharma successor of Jing, was named Kuoran. He was the son of the Zeng family of Hechuan. He has the 'Ten Ox Herding Pictures' and accompanying verses that are circulated in the world. The Minister Mo Jiang, styled Shaoxu, was a native of Fenning. While serving as an official in Western Shu, he visited Zen Master Jing to inquire about resolving the essentials of the mind. Jing instructed him to uplift his mind towards goodness. Coincidentally, Mo Jiang went to the toilet and smelled foul odor, and quickly covered his nose with his hand, and thus had an awakening. He presented a verse, saying, 'All along I have loved the charm of elegance, repeatedly laughing at people seeking externally. The myriad differences are nowhere to be found, obtaining it originally is at the tip of the nose.' Jing said, 'One Dharma attained, all Dharmas are attained. What more is there to seek in the wonderful function of freedom? The green snake emerges from its box, the demon army is subdued, the blue-eyed barbarian monk smiles and nods.' Scholar Wang Xiao, styled Guanfu, while staying at Zhaojue Temple, had an awakening upon hearing the sound of the opening-stillness board. He asked Jing, saying, 'I have a view, but when asked, I cannot speak it. I do not know where the fault lies.' Jing said, 'The fault lies in having a view.' Jing then asked, 'When did you arrive at your post as investigating commissioner?' Wang Xiao said, 'The fourth day of the eighth month of last year (during the Shaoxing era).' Jing asked, 'When did you leave the yamen?' Wang Xiao said, 'The twentieth day of the previous month.' Jing asked, 'Why do you say you cannot speak?' Wang Xiao then realized. Zen Master Yuanwu Keqin entered Nirvana (Dharma successor of Wuzu Yan, 11th generation of the Linji school) Keqin returned to Sichuan and again resided at Zhaojue Temple (in Chengdu). In the eighth month of the fifth year of Shaoxing (1135), he felt slightly unwell. He sat in the lotus position and wrote a verse for the assembly, then dropped his pen and passed away. After cremation, his tongue and teeth remained intact, and there were countless five-colored sharira. His stupa was built next to Zhaojue Temple. His posthumous title was Great Master Zhenjue. Huiyuan, son of the Peng family of Meishan, visited Keqin and, upon hearing the story of Layman Pang not associating with the myriad dharmas, Huiyuan suddenly awakened and fell among the crowd. The crowd helped him up, and Huiyuan said, 'I have awakened from a dream.' That evening, during the small assembly, Huiyuan came out and asked, 'Pure, naked, empty, without a thing, ...'
一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。曰七珍八寶一時拏。曰禍不入謹家之門。曰機不離位。墮在毒海。遠隨聲便喝。勤以拄杖擊禪床云。吃得棒也未。遠又喝。勤連喝兩喝。遠便禮拜。自此機鋒峻發。勤順寂。遠出世。屢住名剎。
(丙辰)空首座寓古田秀峰
空首座參宗杲。杲問香嚴上樹話。對曰。好對春風唱鷓鴣。曰是樹上語。是樹下語。空惘然。尋之疏山。因看前話有所證。自謂頓見妙喜用處。遂歸閩。寓古田秀峰○紹隆。住虎丘。昔之同參。一時畢集。隆每登座。必從容示露。一味平等。隨根所應。無不各愜其意。一住三年。丙辰五月日。感微疾。索筆大書伽陀曰。無法可說。是名說法。所以佛法。無有剩語。珍重。擲筆坐逝。
(丁巳)宗杲禪師開法徑山
張浚在蜀時。克勤親以宗杲相囑。謂真得法髓。及浚造朝。遂以徑山延之。杲辭再三。不得已。翻然而起。抵三衢。與趙令衿。會於官驛。衿與杲向同法席。每以宦遊出世為戒。至是衿辟南外宗正司。杲赴徑山。杲述偈曰。超然妙喜兩同參。驀地相逢各負慚。我去住山君躍馬。前三三與后三三。到臨安開堂。舉王常侍。一日訪臨濟。同到僧堂內。常侍曰。這一堂僧。還看經否。臨濟曰。不看經。常侍曰。學禪否。臨濟
【現代漢語翻譯】 現代漢語譯本：
有一個人名叫赤骨力（Chiguli），非常貧窮，身無分文，家破人亡，於是請求師父賑濟。師父說：『七珍八寶一時拿來。』又說：『禍不入謹家之門。』又說：『機不離位，墮在毒海。』遠隨聲應和，勤用拄杖敲擊禪床，問：『吃得棒了嗎？』遠又應和。勤連續應和兩次，遠便禮拜。從此，他的機鋒非常敏銳。勤圓寂后，遠開始弘法，多次住在名寺古剎。 （丙辰年（1196年））空首座住在古田秀峰 空首座參拜宗杲（Zonggao）。宗杲問他香嚴（Xiangyan）上樹的話頭。空首座回答說：『好對春風唱鷓鴣。』宗杲問：『是樹上的話，還是樹下的話？』空首座茫然不知所措。後來到疏山，因為看到之前的話頭而有所領悟，自認為頓悟了妙喜（Miaoxi）的用處，於是回到福建，住在古田秀峰。紹隆（Shaolong）後來住在虎丘（Huqiu）。以前的同參一時都聚集在一起。紹隆每次登座說法，必定從容地開示，一味平等，隨著不同根器的人而應機說法，沒有不滿足他們心意的。住了三年。丙辰年五月某日，感到輕微的疾病，拿起筆寫下偈語說：『無法可說，是名說法。所以佛法，無有剩語。珍重。』寫完后擲筆坐化。 （丁巳年（1197年））宗杲禪師在徑山開法 張浚（Zhang Jun）在四川時，克勤（Keqin）親自將宗杲託付給他，說宗杲真正得到了佛法的精髓。等到張浚回朝，就請宗杲到徑山（Jingshan）主持。宗杲再三推辭，不得已才動身前往。到達三衢（Sanqu），與趙令衿（Zhao Lingjin）在官驛相會。趙令衿與宗杲以前在同一個法席下學習，常常以做官和出世為戒。到這時，趙令衿被任命為南外宗正司的官員，宗杲前往徑山。宗杲寫了一首偈語說：『超然妙喜兩同參，驀地相逢各負慚。我去住山君躍馬，前三三與后三三。』到達臨安（Lin'an）開堂說法，舉了王常侍（Wang Changshi）的例子：有一天拜訪臨濟（Linji），一同到僧堂內。王常侍說：『這一堂僧人，還看經嗎？』臨濟說：『不看經。』王常侍說：『學禪嗎？』臨濟
【English Translation】 English version:
There was a person named Chiguli (赤骨力), who was extremely poor, penniless, and his family was ruined. He begged the master for relief. The master said, 'Bring all the seven treasures and eight jewels at once.' He also said, 'Misfortune does not enter the door of a cautious family.' He also said, 'The mechanism does not leave its position, falling into the sea of poison.' Yuan (遠) echoed him, and Qin (勤) struck the Zen bed with his staff, asking, 'Have you taken the beating?' Yuan echoed again. Qin echoed twice in succession, and Yuan then bowed. From then on, his Zen wit was very sharp. After Qin passed away, Yuan began to propagate the Dharma, residing in famous temples and monasteries. (In the year Bingchen (丙辰年, 1196 AD)), Head Monk Kong (空首座) resided in Xiufeng (秀峰) of Gutian (古田) Head Monk Kong visited Zonggao (宗杲). Zonggao asked him about Xiangyan's (香嚴) saying about climbing a tree. Head Monk Kong replied, 'A good match for the spring breeze singing of the partridge.' Zonggao asked, 'Is this a saying from the tree, or a saying from under the tree?' Head Monk Kong was at a loss. Later, he went to Shushan (疏山) and gained some understanding from seeing the previous saying. He thought he had suddenly realized the use of Miaoxi (妙喜), so he returned to Fujian and resided in Xiufeng of Gutian. Shaolong (紹隆) later resided in Huqiu (虎丘). His former fellow practitioners all gathered together at once. Every time Shaolong ascended the seat to preach, he would calmly reveal the Dharma, with a single taste of equality, responding to the different capacities of people, and none were not satisfied. He stayed for three years. On a certain day in May of the year Bingchen, he felt a slight illness, picked up a pen and wrote a verse saying, 'There is no Dharma that can be spoken, hence it is called Dharma teaching. Therefore, the Buddha Dharma has no superfluous words. Farewell.' After writing, he threw the pen and passed away in a seated posture. (In the year Dingsi (丁巳年, 1197 AD)), Zen Master Zonggao opened the Dharma at Jingshan (徑山) When Zhang Jun (張浚) was in Sichuan, Keqin (克勤) personally entrusted Zonggao to him, saying that Zonggao had truly obtained the essence of the Buddha Dharma. When Zhang Jun returned to the court, he invited Zonggao to preside over Jingshan. Zonggao declined repeatedly, but had no choice but to set off. Arriving at Sanqu (三衢), he met with Zhao Lingjin (趙令衿) at the official post. Zhao Lingjin and Zonggao had previously studied under the same Dharma seat, and often took officialdom and leaving the world as a warning. At this time, Zhao Lingjin was appointed as an official of the Southern Outer Zongzheng Department, and Zonggao went to Jingshan. Zonggao wrote a verse saying, 'Transcendent Miaoxi, two fellow practitioners, suddenly meet and each feels ashamed. I go to reside in the mountain, the lord leaps on his horse, the former three threes and the latter three threes.' Arriving at Lin'an (臨安) to open the Dharma hall, he cited the example of Wang Changshi (王常侍): One day he visited Linji (臨濟) and went to the monks' hall together. Wang Changshi said, 'Do these monks in this hall still read the scriptures?' Linji said, 'They do not read the scriptures.' Wang Changshi said, 'Do they study Zen?' Linji
曰。不學禪。常侍曰。經又不看。禪又不學。畢竟作甚麼。臨濟曰。總教伊成佛作祖去。常侍曰。金屑雖貴。落眼成翳。又作么生。臨濟曰。我將謂你是個俗漢。杲乃云。臨濟老漢。握一柄金剛王寶劍。氣沖宇宙。天下橫行。等閑被這官人輕輕一拶。便見冰消瓦解。且道。這官人有甚長處。聽取一頌。世出世間希有事。顯發須憑過量人。只將補袞調羹手。撥轉如來正法輪。入院上堂。山僧未離泉州時。已與諸人相見了也。臨安府。亦與諸人相見了也。及乎來到山中。擊動法鼓。坐立儼然。眼眼相覷。為甚麼卻不相識。只為分明極。翻令所得遲。上堂。昔日楊岐老祖翁。牽犁拽耙逞神通。兒孫帶水拖泥甚。熨斗煎茶銚不同。上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌山王痛不徹。拍禪床下座。上堂。拈拄杖卓一下。召大眾云。還聞么。復舉起云。觀世音菩薩來也。在徑山拄杖頭上。口喃喃地道。諸行無常。是生滅法。生滅既滅。寂滅現前。拈鬚彌盧于掌上。向針眼里打鞦韆。直饒便恁么見得徹去。猶較拄杖子十萬八千。且道。徑山拄杖子。有甚麼奇特。直下云。不直半文錢。上堂。廓然無聖。不用躊躇。蓋色騎聲。全承渠力。諸佛以此度生。衲僧以此為命。露裸裸。赤灑灑。沒可把。行但行。坐但
【現代漢語翻譯】 現代漢語譯本 臨濟（臨濟義玄禪師）說：『我不學禪。』 常侍（指王常侍，一位官員）問：『經書你又不看，禪也不學，那你到底在做什麼？』 臨濟說：『總要教他們成佛作祖去。』 常侍說：『金屑雖貴，落入眼中也會成為障礙。』你又怎麼說？』 臨濟說：『我還以為你是個俗人。』 杲（大慧宗杲禪師）於是說：『臨濟老和尚，手握一柄金剛王寶劍，氣勢沖天，橫行天下，卻被這位官員輕輕一問，便立刻冰消瓦解。』那麼，這位官員有什麼長處呢？聽我一首偈頌： 『世間和出世間最稀有的事，顯發出來必須依靠超越常人的人。只用補衣做飯的手，撥轉如來正法輪。』 入院上堂（指住持升座說法）：『山僧我未離開泉州時，就已經和各位相見了。臨安府，也和各位相見了。等到來到山中，擊動法鼓，端坐不動，大家面面相覷，為什麼卻不相識呢？只因爲太分明了，反而使得領悟遲緩。』 上堂：『昔日楊岐老祖翁（楊岐方會禪師），牽犁拽耙，展現神通。兒孫們帶水拖泥，非常過分，就像用熨斗煎茶，用茶銚煮水一樣不協調。』 上堂：『水底的泥牛嚼著生鐵，憍梵缽提（一位佛陀弟子，因前世口業而受報）咬著舌頭。海神憤怒地揮舞珊瑚鞭，須彌山王（佛教宇宙觀中的山）也感覺不到疼痛。』 拍禪床下座。 上堂：『拿起拄杖，敲擊一下。』 召集大眾說：『還聽見嗎？』 又舉起拄杖說：『觀世音菩薩來了！在徑山（寺名）的拄杖頭上，口中喃喃地說：諸行無常，是生滅法。生滅既滅，寂滅現前。』 『將須彌盧（須彌山）放在掌上，向針眼里打鞦韆。』 『即使你這樣徹底地領悟了，仍然比拄杖子差了十萬八千里。』 『那麼，逕山的拄杖子有什麼奇特之處呢？』 直接說：『不值半分錢。』 上堂：『廓然無聖，不用猶豫。蓋色騎聲，完全依靠它的力量。諸佛用它來度化眾生，衲僧（僧人）用它來作為生命。』 『赤裸裸，光溜溜，沒什麼可把握的。行就行，坐就坐。』
【English Translation】 English version Linji (Zen Master Linji Yixuan) said, 'I do not study Zen.' The Chamberlain (referring to Wang Changshi, an official) asked, 'You don't read the scriptures, and you don't study Zen, so what exactly are you doing?' Linji said, 'I want to teach them to become Buddhas and Patriarchs.' The Chamberlain said, 'Gold dust is precious, but it becomes an obstruction when it falls into the eyes. What do you say to that?' Linji said, 'I thought you were just a layman.' Gao (Zen Master Dahui Zonggao) then said, 'Old Master Linji, wielding a Vajra King Sword, his energy soaring through the universe, rampaging across the world, was lightly questioned by this official, and immediately melted like ice and shattered like tiles.' So, what are the strengths of this official? Listen to my verse: 'The rarest things in the world and beyond, their manifestation must rely on people who surpass the ordinary. Using only the hands that mend clothes and prepare meals, he turns the Dharma wheel of the Tathagata.' Entering the hall for a sermon (referring to the abbot ascending the seat to preach): 'When I, this mountain monk, had not yet left Quanzhou, I had already met with all of you. In Lin'an Prefecture, I also met with all of you. Now that I have come to the mountains, struck the Dharma drum, and sit upright, you all stare at each other, why do you not recognize each other? It is only because it is too clear that understanding is delayed.' Ascending the hall: 'In the past, Old Ancestor Yangqi (Zen Master Yangqi Fanghui), pulling the plow and dragging the rake, displayed his supernatural powers. His descendants, dragging mud and water, are excessive, like using an iron to brew tea and a kettle to boil water, so uncoordinated.' Ascending the hall: 'The mud ox at the bottom of the water chews raw iron, and Kaundinya (a disciple of the Buddha, who suffered retribution for his past karma) bites his tongue. The sea god angrily wields the coral whip, and Mount Sumeru (the mountain in Buddhist cosmology) feels no pain.' Slapping the Zen platform and descending. Ascending the hall: 'Picking up the staff, strike it once.' Calling the assembly and saying: 'Do you hear it?' Raising the staff again and saying: 'Avalokiteshvara Bodhisattva has arrived! On the head of the staff at Mount Jing (temple name), murmuring: All conditioned things are impermanent, they are subject to arising and passing away. When arising and passing cease, Nirvana is realized.' 'Holding Mount Sumeru in the palm of the hand, swinging on a swing in the eye of a needle.' 'Even if you understand this thoroughly, you are still ten thousand miles away from the staff.' 'So, what is so special about the staff of Mount Jing?' Saying directly: 'It's not worth half a penny.' Ascending the hall: 'Vast and empty, without a sage, no need to hesitate. Covering form and riding sound, completely relying on its power. The Buddhas use it to liberate beings, and the monks use it as their life.' 'Naked, bare, nothing to grasp. Walk when you walk, sit when you sit.'
坐。饑來吃飯。寒來向火。直饒恁么。未稱衲僧。不見白雲。師翁有言。有時碓觜生花有時佛面百丑。李公醉倒街頭。自是張公吃酒。燈籠皺斷眉頭。露柱呵呵拍手。且道。露柱拍手。成得個甚麼邊事。參。上堂。舉雲門道。釋迦老子。與天帝釋。在中庭里。相爭佛法甚鬧。乃云。這老漢。好與三十拄杖。且道。過在甚麼處。誣人之罪。以罪加之。上堂。舉僧問臨濟。如何是三眼國土。濟云。我共汝入凈妙國土中。著清凈衣。說法身佛。又入無差別國土中。著無差別衣。說報身佛。又入解脫國土中。著光明衣。說化身佛。杲顧視大眾云。還見臨濟老漢么。若也未見。徑山為你指出法身報身化身。咄哉魍魎妖精。三眼國中逢著。笑殺無位真人。上堂。舉興化謂克賓維那曰。汝不久。為唱導之師。賓云。不入這保社。化云。汝會了不入。不會不入。賓云。總不恁么。化便打云。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。來日化自白槌云。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。仍須出院。云居舜云。大冶精金。應無變色。其柰興化令行太嚴。不是克賓維那。也大難承當。總似而今泛泛之徒。翻轉麵皮多少時也。杲云。云居恁么道。未免拗曲作直。徑山即不然。要作臨濟烜赫兒孫。直須翻轉麵皮始得。上堂。舉三
【現代漢語翻譯】 坐下。餓了就吃飯，冷了就烤火。即使這樣，還不能算是一個合格的僧人。沒聽過白雲師翁說過嗎？『有時碓嘴生花，有時佛面百丑。李公醉倒街頭，自是張公吃酒。燈籠皺斷眉頭，露柱呵呵拍手。』那麼，露柱拍手，成就了什麼事情？參！上堂。引用雲門的話：『釋迦老子（釋迦牟尼佛），與天帝釋（帝釋天），在中庭里，爭論佛法，非常熱鬧。』於是說：『這老頭，該打三十棍。』那麼，過錯在哪裡？誣陷人的罪過，要加倍懲罰。上堂。引用僧人問臨濟：『什麼是三眼國土？』臨濟說：『我和你進入清凈妙國土中，穿著清凈的衣服，說法身佛（佛的三身之一，體現真理本身）。又進入無差別國土中，穿著無差別的衣服，說報身佛（佛的三身之一，為證得菩提而修行的結果）。又進入解脫國土中，穿著光明的衣服，說化身佛（佛的三身之一，為教化眾生而顯現的形態）。』杲環顧大眾說：『還見到臨濟老漢嗎？如果還沒見到，逕山為你指出法身、報身、化身。』呵斥道：『咄哉，魍魎妖精，在三眼國中遇到，笑死無位真人（超越一切名相的真性）。』上堂。引用興化對克賓維那說：『你不久將成為唱導之師。』克賓說：『不加入這個保社。』興化說：『你明白了不加入，還是不明白不加入？』克賓說：『總不是這樣。』興化就打了他，說：『克賓維那，法戰失敗，罰錢五貫，設齋飯一堂。』第二天，興化親自敲槌宣佈：『克賓維那，法戰失敗，罰錢五貫，設齋飯一堂，仍然必須出院。』云居舜說：『大冶精金，應該不會變色。只是興化命令執行太嚴厲。不是克賓維那，也難以承擔。』總像現在這些泛泛之徒，翻轉麵皮多少時候呢？』杲說：『云居這樣說，未免牽強附會。徑山就不是這樣，要作臨濟烜赫的子孫，必須翻轉麵皮才行。』上堂。引用三 現代漢語譯本：坐下。餓了就吃飯，冷了就烤火。即使這樣，還不能算是一個合格的僧人。沒聽過白雲師翁說過嗎？『有時碓嘴生花，有時佛面百丑。李公醉倒街頭，自是張公吃酒。燈籠皺斷眉頭，露柱呵呵拍手。』那麼，露柱拍手，成就了什麼事情？參！上堂。引用雲門的話：『釋迦老子（釋迦牟尼佛），與天帝釋（帝釋天），在中庭里，爭論佛法，非常熱鬧。』於是說：『這老頭，該打三十棍。』那麼，過錯在哪裡？誣陷人的罪過，要加倍懲罰。上堂。引用僧人問臨濟：『什麼是三眼國土？』臨濟說：『我和你進入清凈妙國土中，穿著清凈的衣服，說法身佛（佛的三身之一，體現真理本身）。又進入無差別國土中，穿著無差別的衣服，說報身佛（佛的三身之一，為證得菩提而修行的結果）。又進入解脫國土中，穿著光明的衣服，說化身佛（佛的三身之一，為教化眾生而顯現的形態）。』杲環顧大眾說：『還見到臨濟老漢嗎？如果還沒見到，逕山為你指出法身、報身、化身。』呵斥道：『咄哉，魍魎妖精，在三眼國中遇到，笑死無位真人（超越一切名相的真性）。』上堂。引用興化對克賓維那說：『你不久將成為唱導之師。』克賓說：『不加入這個保社。』興化說：『你明白了不加入，還是不明白不加入？』克賓說：『總不是這樣。』興化就打了他，說：『克賓維那，法戰失敗，罰錢五貫，設齋飯一堂。』第二天，興化親自敲槌宣佈：『克賓維那，法戰失敗，罰錢五貫，設齋飯一堂，仍然必須出院。』云居舜說：『大冶精金，應該不會變色。只是興化命令執行太嚴厲。不是克賓維那，也難以承擔。』總像現在這些泛泛之徒，翻轉麵皮多少時候呢？』杲說：『云居這樣說，未免牽強附會。徑山就不是這樣，要作臨濟烜赫的子孫，必須翻轉麵皮才行。』上堂。引用三
【English Translation】 Sit. When hungry, eat. When cold, face the fire. Even so, it's not enough to be called a monk. Haven't you heard what Master Baiyun said? 'Sometimes the pestle's mouth sprouts flowers, sometimes the Buddha's face is a hundred ugly. Li Gong (personal name) gets drunk in the street, Zhang Gong (personal name) is just drinking wine. The lantern wrinkles its brow, the pillar claps its hands and laughs.' Then tell me, what is accomplished by the pillar clapping its hands? Investigate! Ascending the hall, quoting Yunmen's words: 'Shakya (Shakyamuni Buddha) and Indra (God of the Heaven), in the middle of the courtyard, are arguing about the Dharma, very lively.' Then he said, 'This old man deserves thirty blows with a staff.' Then, where is the fault? The crime of falsely accusing someone should be punished doubly. Ascending the hall, quoting a monk asking Linji: 'What is the Three-Eyed Land?' Linji said, 'I and you enter the Pure and Wonderful Land, wearing pure clothes, and preach the Dharmakaya Buddha (the embodiment of truth itself, one of the Trikaya). Then we enter the Land of Non-Discrimination, wearing non-discriminating clothes, and preach the Sambhogakaya Buddha (the reward body of the Buddha, the result of practice to attain Bodhi, one of the Trikaya). Then we enter the Land of Liberation, wearing bright clothes, and preach the Nirmanakaya Buddha (the transformation body of the Buddha, the form manifested to teach sentient beings, one of the Trikaya).' Gao looked around at the assembly and said, 'Have you seen the old man Linji yet? If you haven't seen him, Jingshan will point out the Dharmakaya, Sambhogakaya, and Nirmanakaya for you.' He scolded, 'Bah, you goblins and demons, meeting in the Three-Eyed Land, laughing to death the True Man of No Rank (the true nature beyond all names and forms).' Ascending the hall, quoting Xinghua saying to Kopin Vina: 'You will soon become a guiding teacher.' Kopin said, 'I will not join this protection society.' Xinghua said, 'Do you understand not joining, or do you not understand not joining?' Kopin said, 'It's not like that at all.' Xinghua then hit him and said, 'Kopin Vina, defeated in the Dharma battle, fined five strings of cash, and must provide a vegetarian meal.' The next day, Xinghua personally struck the gavel and announced: 'Kopin Vina, defeated in the Dharma battle, fined five strings of cash, and must provide a vegetarian meal, and must still leave the monastery.' Yunju Shun said, 'Fine gold from the great furnace should not change color. It's just that Xinghua's orders are too strict. If it weren't for Kopin Vina, it would be difficult to bear.' Like the mediocre people of today, how long will they turn their faces?' Gao said, 'Yunju's saying it like that is far-fetched. Jingshan is not like that. To be a glorious descendant of Linji, you must turn your face.' Ascending the hall, quoting three English version: Sit. When hungry, eat. When cold, face the fire. Even so, it's not enough to be called a monk. Haven't you heard what Master Baiyun said? 'Sometimes the pestle's mouth sprouts flowers, sometimes the Buddha's face is a hundred ugly. Li Gong (personal name) gets drunk in the street, Zhang Gong (personal name) is just drinking wine. The lantern wrinkles its brow, the pillar claps its hands and laughs.' Then tell me, what is accomplished by the pillar clapping its hands? Investigate! Ascending the hall, quoting Yunmen's words: 'Shakya (Shakyamuni Buddha) and Indra (God of the Heaven), in the middle of the courtyard, are arguing about the Dharma, very lively.' Then he said, 'This old man deserves thirty blows with a staff.' Then, where is the fault? The crime of falsely accusing someone should be punished doubly. Ascending the hall, quoting a monk asking Linji: 'What is the Three-Eyed Land?' Linji said, 'I and you enter the Pure and Wonderful Land, wearing pure clothes, and preach the Dharmakaya Buddha (the embodiment of truth itself, one of the Trikaya). Then we enter the Land of Non-Discrimination, wearing non-discriminating clothes, and preach the Sambhogakaya Buddha (the reward body of the Buddha, the result of practice to attain Bodhi, one of the Trikaya). Then we enter the Land of Liberation, wearing bright clothes, and preach the Nirmanakaya Buddha (the transformation body of the Buddha, the form manifested to teach sentient beings, one of the Trikaya).' Gao looked around at the assembly and said, 'Have you seen the old man Linji yet? If you haven't seen him, Jingshan will point out the Dharmakaya, Sambhogakaya, and Nirmanakaya for you.' He scolded, 'Bah, you goblins and demons, meeting in the Three-Eyed Land, laughing to death the True Man of No Rank (the true nature beyond all names and forms).' Ascending the hall, quoting Xinghua saying to Kopin Vina: 'You will soon become a guiding teacher.' Kopin said, 'I will not join this protection society.' Xinghua said, 'Do you understand not joining, or do you not understand not joining?' Kopin said, 'It's not like that at all.' Xinghua then hit him and said, 'Kopin Vina, defeated in the Dharma battle, fined five strings of cash, and must provide a vegetarian meal.' The next day, Xinghua personally struck the gavel and announced: 'Kopin Vina, defeated in the Dharma battle, fined five strings of cash, and must provide a vegetarian meal, and must still leave the monastery.' Yunju Shun said, 'Fine gold from the great furnace should not change color. It's just that Xinghua's orders are too strict. If it weren't for Kopin Vina, it would be difficult to bear.' Like the mediocre people of today, how long will they turn their faces?' Gao said, 'Yunju's saying it like that is far-fetched. Jingshan is not like that. To be a glorious descendant of Linji, you must turn your face.' Ascending the hall, quoting three
聖云。我逢人即出。出則不為人。卓一下云。賊身已露。放過不可。興化聞云。我逢人即不出。出則便為人。又卓一下云。已露賊身。不可放過。大凡宗師決斷是非。要得開人眼目。不可一向盲枷瞎棒。且道。這兩個老漢。有甚麼過。擲下云。龍蛇易辯。衲子難謾。上堂。有句無句。如藤倚樹。碧眼胡兒。不知落處。且道。落在甚麼處。驀拈拄杖。召大眾曰。看看。直下來也。急著眼覷擲下拄杖。上堂。舉念法華。與真園頭。侍立風穴次。穴問真云。作么生是世尊不說說。迦葉不聞聞。真云。鵓鳩樹頭啼。意在麻畬里。穴云。你作許多癡福。作甚麼。何不體究言句。穴問念云。你作么生。念云。動容揚古路。不墮峭然機。穴云。你何不看念法華下語。杲云。山僧當時。若見這老漢恁么道。深掘一坑。一時埋卻。更牽牛從上踏過。卻須放出。真公出一頭始得。山僧恁么道。且不是抑強扶弱。亦不是杜撰差排。你若識得鵓鳩樹頭鳴意在麻畬里。便識得動容揚古路。不墮峭然機。這兩轉語。畢竟是一耶。是二耶。若道是一。為甚麼風穴只肯念法華。不肯真園頭。若道是二。爭柰落霞與孤鶩齊飛。秋水共長天一色。參。上堂。僧問。一百二十日。夏已滿出門。或有人問。如何是徑山道底。且作么生。答他曰。徑山曾道甚麼來。
【現代漢語翻譯】 現代漢語譯本： 聖云說：『我遇到人就出。出了就不為人。』卓一下禪杖說：『賊身已經暴露，放過不得。』興化禪師聽了說：『我遇到人就不出，出了就為人。』也卓一下禪杖說：『已經暴露賊身，不可放過。』大凡宗師決斷是非，要能開啟人的眼目，不可一味地盲目施加束縛。且說，這兩個老漢，有什麼過錯？』擲下禪杖說：『龍蛇容易辨別，衲子難以欺瞞。』 上堂說法：『有句無句，如藤蔓依附樹木，碧眼胡人，不知落在何處。』且說，落在什麼地方？』猛然拿起拄杖，召集大眾說：『看看，直接下來了。』急忙睜大眼睛看。擲下拄杖。 上堂說法：『念法華和真園頭，侍立在風穴禪師旁邊。風穴問真園頭：『如何是世尊不說說，迦葉不聞聞？』真園頭說：『鵓鳩在樹頭啼叫，意在麻田里。』風穴說：『你作這麼多癡福，做什麼？為何不體究言句？』風穴問念法華：『你怎麼樣？』念法華說：『動容揚古路，不墮峭然機。』風穴說：『你為何不看念法華的下語？』 杲禪師說：『山僧當時，如果見到這老漢這麼說，就深掘一個坑，一時埋掉。再牽牛從上面踏過，卻須放出真公一頭才行。山僧這麼說，且不是抑強扶弱，也不是杜撰差排。你若識得鵓鳩樹頭鳴意在麻畬里，便識得動容揚古路，不墮峭然機。這兩轉語，畢竟是一還是二？若道是一，為什麼風穴只肯念法華，不肯真園頭？若道是二，爭奈落霞與孤鶩齊飛，秋水共長天一色。』參！ 上堂說法：『僧人問：『一百二十日，夏已滿出門，或有人問，如何是徑山（地名）道底？』且怎麼回答他？』答道：『徑山曾道什麼來？』
【English Translation】 English version: Yun said: 'When I meet someone, I go forth. Once I go forth, it is not for the sake of that person.' He struck the meditation seat once and said, 'The thief's body is already exposed; it cannot be let go.' Xinghua heard this and said, 'When I meet someone, I do not go forth. Once I go forth, it is for the sake of that person.' He also struck the meditation seat once and said, 'The thief's body is already exposed; it cannot be let go.' Generally, when a master makes a judgment on right and wrong, it should open people's eyes; it should not be a blind imposition of restraints. Now, what fault do these two old men have?' He threw down his staff and said, 'Dragons and snakes are easy to distinguish; monks are hard to deceive.' Ascending the hall: 'With or without a phrase, it is like a vine relying on a tree. The blue-eyed barbarian does not know where it falls.' Now, where does it fall?' He suddenly picked up his staff, summoned the assembly, and said, 'Look, it comes straight down.' He urged them to look closely and then threw down his staff. Ascending the hall: 'Nian Fahua (name of a monk) and Zhen Yuantou (name of a monk) were standing beside Fengxue (name of a monk). Fengxue asked Zhen, 'What is it that the World Honored One speaks without speaking, and Kashyapa (one of the ten major disciples of Sakyamuni Buddha) hears without hearing?' Zhen said, 'The turtledove cries on the treetop, its intention is in the hemp field.' Fengxue said, 'What are you doing with so much foolish merit? Why don't you investigate the words?' Fengxue asked Nian, 'What about you?' Nian said, 'Moving the countenance, he proclaims the ancient path, not falling into a precipitous trap.' Fengxue said, 'Why don't you look at Nian Fahua's words?' Gao (name of a monk) said, 'If I, this mountain monk, had seen that old man say such a thing at that time, I would have dug a deep pit and buried him in it at once. Then I would have led an ox to trample over it, but I would have to release Zhen Gong (referring to Zhen Yuantou) first. What I, this mountain monk, am saying is neither suppressing the strong nor supporting the weak, nor is it a fabricated arrangement. If you understand that the turtledove cries on the treetop, its intention is in the hemp field, then you will understand moving the countenance, he proclaims the ancient path, not falling into a precipitous trap. Are these two turning phrases ultimately one or two? If you say they are one, why does Fengxue only approve of Nian Fahua and not Zhen Yuantou? If you say they are two, how can you deny that the falling sunset and the lone duck fly together, and the autumn water shares one color with the long sky?' Participate! Ascending the hall: 'A monk asked, 'One hundred and twenty days, the summer retreat is complete and we go out the door. If someone asks, 'What is the way of Jingshan (name of a mountain)?' How should we answer him?' He replied, 'What has Jingshan ever said?'
曰爭柰喚作竹篦則觸。不喚作竹篦則背。曰你作么生會。僧喝一喝云。三十年後。大有人笑在。曰何必三十年後。即今大有人笑你。乃云。尋常向你諸人道。喚作竹篦則觸。不喚作竹篦則背。不得向舉起處承當。不得向意根下卜度。不得下語。不得良久。或有人問。畢竟如何。向他道。也無畢竟。也無如何。正當恁么時。四楞塌地。掇在諸人面前。眼辨手親底。一逴逴得。便能羅籠三界。提拔四生。其或未然。自是你諸人。根性遲鈍。且莫錯怪徑山好。上堂。舉僧問六祖。黃梅意旨。甚麼人得。祖云。會佛法人得。僧云。和尚還得否。祖云。我不得。僧云。和尚為甚麼不得。祖云。我不會佛法。乃召大眾云。還見祖師么。若也不見。徑山為你指出蕉芭。蕉芭有葉無丫。忽然一陣狂風起。恰似東京大相國寺里三十六院東廊下北角頭破袈裟。畢竟如何。歸堂喫茶 歲節秉拂。舉僧問鏡清。新年頭還有佛法也無。清云有僧云。如何是新年頭佛法。清云。元正啟祚。萬物咸新。僧云。謝師答話。清云。山僧今日失利。又僧問明教。新年頭還有佛法也無。教云無。僧云。年年是好年。日日是好日。為甚麼卻無。教云。張公吃酒李公醉。僧云。老老大大。龍頭蛇尾。教云。山僧今日失利。杲乃云。二尊宿。一人向高高峰頂立。不露
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『稱它為竹篦（zhú bǐ，竹製的刮子）就相悖，不稱它為竹篦也相悖。』 徑山禪師問道：『你如何理解？』 僧人喝了一聲，說：『三十年後，會有人嘲笑你的。』 徑山禪師說：『何必等到三十年後，現在就有人嘲笑你。』 於是說：『我常常對你們說，稱它為竹篦就相悖，不稱它為竹篦也相悖。不要在舉起的地方承擔，不要在意識的根源下猜測，不要說話，不要沉默。』 『如果有人問：『到底如何？』就對他說：『既沒有到底，也沒有如何。』 『正在這樣的時候，四方的棱角塌陷，放在你們面前，眼力好、手腳快的，一觸即發，就能籠罩三界，提拔四生。』 『如果不是這樣，只是你們根性遲鈍，不要錯怪徑山我。』 上堂說法，舉例說僧人問六祖慧能（638-713）：『黃梅（Huáng méi，地名，指五祖弘忍）的意旨，什麼人能得到？』 六祖說：『會佛法的人能得到。』 僧人問：『和尚您能得到嗎？』 六祖說：『我得不到。』 僧人問：『和尚您為什麼得不到？』 六祖說：『我不會佛法。』 於是召集大眾說：『還見到祖師嗎？如果沒見到，逕山我為你們指出芭蕉。芭蕉有葉無芽。忽然一陣狂風起，恰似東京（Dōngjīng，今開封）大相國寺里三十六院東廊下北角頭破袈裟。』 『到底如何？歸堂喫茶。』 歲末年初秉持拂塵說法，舉例說僧人問鏡清禪師：『新年伊始還有佛法嗎？』 鏡清禪師說：『有。』 僧人問：『如何是新年伊始的佛法？』 鏡清禪師說：『元正啟祚（yuán zhèng qǐ zuò，新年開始），萬物咸新。』 僧人說：『感謝師父回答。』 鏡清禪師說：『山僧我今天失利了。』 又有僧人問明教禪師：『新年伊始還有佛法嗎？』 明教禪師說：『沒有。』 僧人說：『年年是好年，日日是好日，為什麼卻沒有？』 明教禪師說：『張公（Zhāng gōng，人名）喝酒李公（Lǐ gōng，人名）醉。』 僧人說：『老老大大，龍頭蛇尾。』 明教禪師說：『山僧我今天失利了。』 大慧宗杲（1089-1163）於是說：『兩位尊宿，一人站在高高峰頂，不露』
English version: A monk asked: 'Calling it a bamboo spatula (zhú bǐ, a bamboo scraper) contradicts, not calling it a bamboo spatula also contradicts.' Jingshan (徑山) Zen master asked: 'How do you understand it?' The monk shouted and said: 'Thirty years later, someone will laugh at you.' Jingshan Zen master said: 'Why wait thirty years, someone is laughing at you now.' Then he said: 'I often tell you, calling it a bamboo spatula contradicts, not calling it a bamboo spatula also contradicts. Do not bear it where it is raised, do not guess at the root of consciousness, do not speak, do not be silent.' 'If someone asks: 'What exactly is it?' then tell him: 'There is neither exactly nor how.' 'At this very moment, the four corners collapse and are placed in front of you. Those with good eyesight and quick hands, once touched, can encompass the three realms and uplift the four kinds of beings.' 'If not, it is just that your roots are dull, do not blame me, Jingshan.' In the Dharma hall, he cited the example of a monk asking the Sixth Patriarch Huineng (638-713): 'Whose can get the meaning of Huangmei (Huáng méi, place name, referring to the Fifth Patriarch Hongren)?' The Sixth Patriarch said: 'Those who understand the Buddha-dharma can get it.' The monk asked: 'Can you, as a monk, get it?' The Sixth Patriarch said: 'I cannot get it.' The monk asked: 'Why can't you get it, as a monk?' The Sixth Patriarch said: 'I do not understand the Buddha-dharma.' Then he summoned the crowd and said: 'Do you still see the Patriarch? If you do not see him, I, Jingshan, will point out the banana tree for you. The banana tree has leaves but no buds. Suddenly a gust of wind rises, just like the broken kasaya (袈裟, monk's robe) at the north corner of the east corridor of the thirty-six courtyards in the Great Xiangguo Temple (大相國寺) in Tokyo (Dōngjīng, now Kaifeng).' 'What exactly is it? Return to the hall for tea.' At the turn of the year, holding the whisk and preaching, he cited the example of a monk asking Zen Master Jingqing: 'Is there still Buddha-dharma at the beginning of the new year?' Zen Master Jingqing said: 'Yes.' The monk asked: 'What is the Buddha-dharma at the beginning of the new year?' Zen Master Jingqing said: 'Yuán zhèng qǐ zuò (元正啟祚, the beginning of the new year), all things are new.' The monk said: 'Thank you, Master, for answering.' Zen Master Jingqing said: 'I, the mountain monk, have lost today.' Another monk asked Zen Master Mingjiao: 'Is there still Buddha-dharma at the beginning of the new year?' Zen Master Mingjiao said: 'No.' The monk said: 'Every year is a good year, every day is a good day, why is there none?' Zen Master Mingjiao said: 'Zhang Gong (Zhāng gōng, personal name) drinks, Li Gong (Lǐ gōng, personal name) gets drunk.' The monk said: 'Old and big, dragon head and snake tail.' Zen Master Mingjiao said: 'I, the mountain monk, have lost today.' Dahui Zonggao (1089-1163) then said: 'Two venerable monks, one stands on the top of a high peak, not revealing'
【English Translation】 English version: A monk asked: 'Calling it a bamboo spatula (zhú bǐ, a bamboo scraper) contradicts, not calling it a bamboo spatula also contradicts.' Jingshan (徑山) Zen master asked: 'How do you understand it?' The monk shouted and said: 'Thirty years later, someone will laugh at you.' Jingshan Zen master said: 'Why wait thirty years, someone is laughing at you now.' Then he said: 'I often tell you, calling it a bamboo spatula contradicts, not calling it a bamboo spatula also contradicts. Do not bear it where it is raised, do not guess at the root of consciousness, do not speak, do not be silent.' 'If someone asks: 'What exactly is it?' then tell him: 'There is neither exactly nor how.' 'At this very moment, the four corners collapse and are placed in front of you. Those with good eyesight and quick hands, once touched, can encompass the three realms and uplift the four kinds of beings.' 'If not, it is just that your roots are dull, do not blame me, Jingshan.' In the Dharma hall, he cited the example of a monk asking the Sixth Patriarch Huineng (638-713): 'Whose can get the meaning of Huangmei (Huáng méi, place name, referring to the Fifth Patriarch Hongren)?' The Sixth Patriarch said: 'Those who understand the Buddha-dharma can get it.' The monk asked: 'Can you, as a monk, get it?' The Sixth Patriarch said: 'I cannot get it.' The monk asked: 'Why can't you get it, as a monk?' The Sixth Patriarch said: 'I do not understand the Buddha-dharma.' Then he summoned the crowd and said: 'Do you still see the Patriarch? If you do not see him, I, Jingshan, will point out the banana tree for you. The banana tree has leaves but no buds. Suddenly a gust of wind rises, just like the broken kasaya (袈裟, monk's robe) at the north corner of the east corridor of the thirty-six courtyards in the Great Xiangguo Temple (大相國寺) in Tokyo (Dōngjīng, now Kaifeng).' 'What exactly is it? Return to the hall for tea.' At the turn of the year, holding the whisk and preaching, he cited the example of a monk asking Zen Master Jingqing: 'Is there still Buddha-dharma at the beginning of the new year?' Zen Master Jingqing said: 'Yes.' The monk asked: 'What is the Buddha-dharma at the beginning of the new year?' Zen Master Jingqing said: 'Yuán zhèng qǐ zuò (元正啟祚, the beginning of the new year), all things are new.' The monk said: 'Thank you, Master, for answering.' Zen Master Jingqing said: 'I, the mountain monk, have lost today.' Another monk asked Zen Master Mingjiao: 'Is there still Buddha-dharma at the beginning of the new year?' Zen Master Mingjiao said: 'No.' The monk said: 'Every year is a good year, every day is a good day, why is there none?' Zen Master Mingjiao said: 'Zhang Gong (Zhāng gōng, personal name) drinks, Li Gong (Lǐ gōng, personal name) gets drunk.' The monk said: 'Old and big, dragon head and snake tail.' Zen Master Mingjiao said: 'I, the mountain monk, have lost today.' Dahui Zonggao (1089-1163) then said: 'Two venerable monks, one stands on the top of a high peak, not revealing'
頂。一人向深深海底行。不濕腳。是則也是。未免有些誵訛。今夜或有人問杲上座。新年頭還有佛法也無。只向他道。今日一隊奴僕。在茶堂里。村歌社舞。弄些神鬼。直得點胸尊者惡發。把缽盂峰一擲。擲過恒河沙世界之外。驚得憍陳如。怕怖慞惶。倒騎露柱。跳入擔板禪和鼻孔里。撞倒舒州天柱峰。安樂山神忍俊不禁。出來攔胸搊住云。尊者你既稱阿羅漢。出三界二十五有塵勞。超分段生死。因甚麼有許多無明。被這一問。不勝懡㦬。卻回佛殿里第三位打坐。依舊點胸點肋道。天上天下。惟我獨尊。自云住住。杲上座。他問新年頭佛法。為甚麼一向虛空里打筋斗。說脫空謾人。良久云。杲上座今夜失利。秉拂。舉三聖道。我逢人即出。出則不為人。興化道。我逢人即不出。出則便為人。真凈和尚云。這兩個老古錐。竊得臨濟些子活計。各自分疆列界。氣沖宇宙。使明眼人只得好笑。杲乃云。真凈老人。大似欺誣亡沒。杲上座即不然。豁開三要三玄路。坐斷須彌第一峰。且道在三聖分上耶。在興化分上耶。具眼者辯取○智鵬。初持缽。至焦山。時成枯木與照闡提。俱嗣道楷。先後得法。未嘗相識。成問鵬曰。寶峰有何言句。鵬舉照自題肖像曰。兩洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中枯木春。
【現代漢語翻譯】 現代漢語譯本： 頂。一人向深深海底行，腳不沾濕。說是這樣也可以，但難免有些差錯。今晚或許有人問杲上座（一位禪師）：『新年伊始，還有佛法嗎？』只管這樣對他說：『今天有一群奴僕，在茶堂里，唱著鄉村歌曲，跳著祭祀舞蹈，裝神弄鬼。』惹得點胸尊者（一位修行者）怒髮衝冠，把缽盂峰（一座山峰）一扔，扔過恒河沙數世界之外，嚇得憍陳如（佛陀的首批弟子之一）驚慌失措，倒騎著露柱，跳入擔板禪和（一種禪修者）的鼻孔里，撞倒了舒州天柱峰（一座山峰）。安樂山神忍不住笑出聲來，出來攔胸抓住他說：『尊者你既然號稱阿羅漢（已證悟者），脫離了三界二十五有的塵世煩惱，超越了分段生死，為什麼還有這麼多無明（無知）？』被這一問，窘迫不堪，只好回到佛殿里第三個位置打坐，依舊點著胸口和肋骨說：『天上天下，唯我獨尊。』自己說住住。杲上座，他問新年伊始的佛法，為什麼一直在虛空中翻跟頭，說些空話騙人？ 良久，又說：『杲上座今晚失利了。』拿起拂塵，舉三聖（禪宗公案中的人物）的話說：『我遇到人就出手，出手就不為人。』興化（禪宗人物）說：『我遇到人就不出手，出手就是爲了人。』真凈和尚（一位禪師）說：『這兩個老古錐（老頑固），偷學了臨濟（禪宗大師）的一些活潑手段，各自劃分疆界，氣勢沖天，讓明眼人只能覺得好笑。』杲（禪師自稱）說：『真凈老人，很像欺騙已經去世的人。』杲上座我就不一樣，豁然打開三要三玄（禪宗術語）的道路，穩坐須彌山（佛教中的聖山）第一高峰。那麼，這在三聖的立場上呢？還是在興化的立場上呢？有眼力的人自己辨別吧。 智鵬（一位僧人），剛開始托缽乞食，來到焦山（一座山），當時成枯木（一位禪師）與照闡提（一位禪師），都師承道楷（一位禪師），先後得法，卻從未相識。成枯木問智鵬說：『寶峰（一座山）有什麼言語？』智鵬舉出照闡提自己題寫的肖像詩說：『兩洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪石露，綠水光中枯木春。』
【English Translation】 English version: Top. A person walks into the deep sea without wetting their feet. Saying it's so is acceptable, but it's inevitably somewhat misleading. Tonight, someone might ask Abbot Gao (a Zen master): 'At the beginning of the New Year, is there still Buddha-dharma?' Just tell him this: 'Today, a group of servants are in the tea hall, singing village songs, performing ritual dances, and acting like gods and ghosts.' This provokes the Dot-Chest Venerable (a practitioner) to become enraged, throwing Mount Bachi (a mountain) beyond the sands of the Ganges River, scaring Kondanna (one of the Buddha's first disciples) into panic, riding a dew-covered pillar upside down, jumping into the nostril of a board-carrying Zen monk (a type of Zen practitioner), knocking down Mount Tianzhu of Shuzhou (a mountain). The Mountain God of Anle couldn't help but laugh, stepping forward to grab him by the chest, saying: 'Venerable, since you claim to be an Arhat (an enlightened being), free from the worldly afflictions of the Three Realms and Twenty-five Existences, transcending segmented birth and death, why do you still have so much ignorance?' Overwhelmed by this question, he had no choice but to return to the third seat in the Buddha hall to meditate, still tapping his chest and ribs, saying: 'Above and below the heavens, I alone am the honored one.' He tells himself to stop. Abbot Gao, he asks about the Buddha-dharma at the beginning of the New Year, why are you always somersaulting in the void, speaking empty words to deceive people? After a long while, he says again: 'Abbot Gao has failed tonight.' Picking up the whisk, he quotes the words of the Three Sages (figures in Zen koans): 'When I meet someone, I act, and acting is not for the person.' Xinghua (a Zen figure) says: 'When I meet someone, I don't act, and acting is for the person.' Zen Master Zhenjing (a Zen master) says: 'These two old fogeys have stolen some lively tricks from Linji (a Zen master), each dividing their own territory, their aura soaring to the sky, making discerning people only laugh.' Gao (the Zen master referring to himself) says: 'Old man Zhenjing is very much like deceiving the deceased.' Abbot Gao is not like that, I openly open the path of the Three Essentials and Three Mysteries (Zen terms), firmly sitting on the first peak of Mount Sumeru (a sacred mountain in Buddhism). So, is this from the standpoint of the Three Sages? Or from the standpoint of Xinghua? Those with eyes, discern for yourselves. Zhipeng (a monk), having just begun begging for alms, arrived at Mount Jiao (a mountain). At that time, Cheng Kumu (a Zen master) and Zhao Chanti (a Zen master), both inherited the Dharma from Dao Kai (a Zen master), succeeding in the Dharma one after another, but had never met. Cheng Kumu asked Zhipeng, saying: 'What words does Mount Bao (a mountain) have?' Zhipeng quoted the poem Zhao Chanti himself inscribed on his portrait, saying: 'Twice washed, the light red peach petals are tender, the wind sways the light green willow threads. Strange rocks are exposed in the shadows of white clouds, and withered trees are in spring in the light of green water.'
咦。你是何人。成曰。今日方知。此老親見先師來。鵬遂請益。成曰。豈不見。法眼拈夾山境話曰。我二十年。祇作境會。鵬乃契悟。乃曰。元來恁么地。曰汝作么生會。曰春生夏長。秋收冬藏。曰直須保任。鵬應諾。后出世衡州花葯。丁巳。遷婺州天寧○馮楫。號濟川。遂寧人。自壯歲遍參。后依清遠。一日同遠。經行法堂。偶童子趨庭吟曰。萬象之中獨露身。遠拊楫背曰。好聻。楫於是契入。丁巳。除給事。謁宗杲。特丐祠坐夏徑山。榜其室曰不動軒。一日杲升座。舉藥山參石頭馬祖得悟因緣。杲拈罷。楫隨至方丈曰。適來和尚所舉因緣。某理會得了。曰你如何會。曰恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇嚧悉哩娑婆訶。杲印以偈曰。梵語唐言。打成一塊。咄哉俗人。得此三昧○開封白雲寺僧有文通慧者。其師嘗令掌盥盆。一日偶有市鮮者。濯于盆。文怒擊之遽隕因潛奔華州總持寺。久之為長老。一日忽謂其徒曰。二十年前。一段公案。今日當了。眾問故。曰日午當自知。遂趺坐以待時。張浚統兵至中。有一卒。持弓矢。至法堂。瞪目視文。將射之。文笑曰。老僧相待久矣。卒曰。素未識面。今見而恚心不可遏。即欲相戕。何耶。文語以昔故。卒說偈曰。冤冤相報何時了。
【現代漢語翻譯】 現代漢語譯本 咦，你是何人？ 成禪師說：『今日方知，這位老居士親眼見過先師。』 鵬禪師於是向成禪師請教。 成禪師說：『你難道沒聽過嗎？法眼禪師拈出夾山禪師的境界話語說：「我二十年，只是作境界體會。」』 鵬禪師於是領悟，說道：『原來是這樣啊！』 成禪師問：『你作何體會？』 鵬禪師答：『春生夏長，秋收冬藏。』 成禪師說：『務必保任（保持和任持）。』 鵬禪師應諾。 後來出世在衡州花葯寺。 丁巳年（1137年），遷往婺州天寧寺。 馮楫，號濟川，遂寧人。自年輕時就遍參諸方，後來依止清遠禪師。 一日，與清遠禪師一同經行法堂，恰逢童子在庭院吟誦：『萬象之中獨露身。』 清遠禪師拍著馮楫的背說：『好啊！』 馮楫於是契入。 丁巳年（1137年），被授予給事中的官職，前往拜謁宗杲禪師，特地請求在徑山寺祠堂坐夏安居，並在自己的房間上題寫『不動軒』。 一日，宗杲禪師升座說法，舉藥山禪師參石頭禪師、馬祖禪師而得悟的因緣。 宗杲禪師拈提完畢，馮楫隨後到方丈室說：『剛才和尚所舉的因緣，我理解了。』 宗杲禪師問：『你如何理解的？』 馮楫答：『恁么（這樣）也不得，蘇嚧娑婆訶（sū lú suō pó hē，迅速成就）。不恁么（不這樣）也不得，㗭哩娑婆訶（hōng lī suō pó hē，種子成就）。恁么不恁么總不得，蘇嚧悉哩娑婆訶（sū lú xī lī suō pó hē，吉祥成就）。』 宗杲禪師用偈語印可：『梵語唐言，打成一塊。咄哉俗人，得此三昧（sān mèi，正定）。』 開封白雲寺的僧人文通慧者，他的師父曾經讓他掌管盥盆。一日，恰好有賣魚的人，在盆中洗魚。文通慧者大怒，擊打賣魚人，賣魚人當即倒地而死，於是偷偷逃奔到華州總持寺。時間久了，成為長老。 一日，忽然對他的徒弟們說：『二十年前的一段公案，今日應當了結。』 眾人問緣故，文通慧者說：『日午時自然知曉。』於是趺坐等待時辰。 張浚統兵來到，有一士兵，拿著弓箭，來到法堂，瞪著眼睛看著文通慧者，想要射殺他。 文通慧者笑著說：『老僧等待你很久了。』 士兵說：『我向來不認識你，現在見到你，心中怒火無法遏制，就想要殺掉你，這是為什麼呢？』 文通慧者將昔日的緣由告訴了他。 士兵說了偈語：『冤冤相報何時了。』
【English Translation】 English version 'Hey, who are you?' Chan Master Cheng said, 'Only today do I realize that this old layman personally saw the late teacher.' Peng then asked for instruction from Chan Master Cheng. Chan Master Cheng said, 'Haven't you heard? Chan Master Fayan cited Chan Master Jiashan's words on the realm, saying, "For twenty years, I have only been experiencing the realm."' Peng then had an awakening and said, 'So that's how it is!' Chan Master Cheng asked, 'How do you understand it?' Peng replied, 'Spring brings forth life, summer allows growth, autumn harvests, and winter stores.' Chan Master Cheng said, 'You must maintain and uphold it (bǎo rèn).' (preserve and sustain) Peng acknowledged. Later, he emerged in the world at Huayao Temple in Hengzhou. In the year Ding Si (1137), he moved to Tianning Temple in Wuzhou. Feng Ji, styled Jichuan, was a native of Suining. From a young age, he widely visited various places to study, and later relied on Chan Master Qingyuan. One day, while walking through the Dharma hall with Chan Master Qingyuan, they happened to hear a child reciting in the courtyard, 'Within the myriad phenomena, the self is uniquely revealed.' Chan Master Qingyuan patted Feng Ji's back and said, 'Good!' Feng Ji then had an insight. In the year Ding Si (1137), he was granted the official position of 'Giving Matters' and went to pay respects to Chan Master Zonggao, specially requesting to spend the summer retreat at the ancestral hall of Jingshan Temple, and inscribed 'Immovable Hut' on his room. One day, Chan Master Zonggao ascended the seat and expounded on the karmic conditions of Chan Master Yaoshan's enlightenment through studying with Chan Master Shitou and Chan Master Mazu. After Chan Master Zonggao finished his exposition, Feng Ji went to the abbot's room and said, 'I have understood the karmic conditions that the Abbot just mentioned.' Chan Master Zonggao asked, 'How do you understand it?' Feng Ji replied, 'Neither like this is acceptable, sū lú suō pó hē (swift accomplishment). Nor not like this is acceptable, hōng lī suō pó hē (seed accomplishment). Neither like this nor not like this is acceptable, sū lú xī lī suō pó hē (auspicious accomplishment).' Chan Master Zonggao sealed it with a verse: 'Sanskrit and Chinese, hammered into one piece. Alas, a layman obtains this samādhi (sān mèi, concentration).' A monk named Wentong Hui from Baiyun Temple in Kaifeng, his teacher once had him manage the washbasin. One day, a fishmonger happened to wash fish in the basin. Wentong Hui was furious and struck the fishmonger, who immediately fell to the ground and died, so he secretly fled to Zongchi Temple in Huazhou. After a long time, he became the abbot. One day, he suddenly said to his disciples, 'A case from twenty years ago should be settled today.' The crowd asked the reason, and Wentong Hui said, 'You will naturally know at noon.' So he sat in meditation, waiting for the time. Zhang Jun led troops to the area, and a soldier, holding a bow and arrow, came to the Dharma hall, staring at Wentong Hui, wanting to shoot him. Wentong Hui smiled and said, 'This old monk has been waiting for you for a long time.' The soldier said, 'I have never known you before, but now that I see you, the anger in my heart cannot be suppressed, and I want to kill you. Why is this?' Wentong Hui told him the reason from the past. The soldier spoke a verse: 'When will the cycle of revenge ever end?'
劫劫相纏豈偶然。不若與師俱解釋。如今立地往西天。視之已立化矣。文即索筆書偈曰。三十三年飄蕩。做了幾番模樣。誰知今日相逢。卻是在前變障。書畢泊然而化○妙總。丞相蘇頌之孫女。年十五。忽自唸曰。吾身生從何來。死復何去。良久脫然有得。長適毗陵許氏。厭世浮榮。一意禪寂。遍參名宿。正信已具。偶夫許壽源官嘉興。宗杲至郡。源具齋以迎。總出禮拜。無一言。杲退謂馮楫曰。許司理閣中。曾見神見鬼。但未遇本色鉗錘。如萬斛舟置之。絕潢斷港。莫能轉動。曰何言之易耶。曰他若回頭。定須別也。次日道俗。請杲說法。總與會。杲痛詆諸方異見邪解。聽者駭顧。總獨喜見眉睫。下座。總請道號。杲以無著號之。示偈曰。盡道山僧愛罵人。未曾罵著一個漢。只有無著罵不動。恰似秦時𨍏轢鉆。既罵不動。為什麼似𨍏轢鉆。具眼者辨。明年隨眾坐夏徑山。一日杲上堂。舉藥山參石頭馬祖因緣。總豁然頓徹。杲下座。楫便隨至方丈。自陳悟處。杲舉似總。總曰。妙總曾見郭象注莊子。識者以為莊子注郭象。杲見其語異。因舉巖頭婆子話問之。總答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山水月俱拋卻。贏得莊周蝶夢長。杲欲激其遠到。但默而不顧。一日正危坐間。忽然大悟。洞見杲平日委曲相為處
【現代漢語翻譯】 現代漢語譯本 劫劫相纏難道是偶然的嗎？不如與老師一同解釋。如今立刻前往西方極樂世界。看她已經站著圓寂了。於是寫下偈語說：『三十三年四處飄蕩，做了許多不同的模樣。誰知今日才相逢，原來是以前的業障。』寫完就安然圓寂了。 妙總（人名），丞相蘇頌的孫女。十五歲時，忽然自問：『我的生命從哪裡來？死後又到哪裡去？』思考良久，忽然有所領悟。後來嫁給毗陵的許氏。厭惡世俗的虛榮，一心向往禪定寂靜。遍訪名師，已經具備了正信。恰逢丈夫許壽源在嘉興做官，宗杲（禪師名）來到嘉興，許壽源準備齋飯迎接他。妙總出來禮拜，一言不發。宗杲退下後對馮楫說：『許司理的內眷，曾經見過神見過鬼，只是沒有遇到真正的錘鍊。就像裝滿萬斛的船停放在絕潢斷港，無法轉動。』馮楫說：『怎麼說得這麼容易呢？』宗杲說：『她如果回頭，必定會有所不同。』第二天，道士和俗人請宗杲說法，妙總也參加了。宗杲嚴厲斥責各方的異見邪解，聽的人都驚駭地回頭看。只有妙總高興地舒展眉頭。法會結束后，妙總請宗杲賜予道號。宗杲賜號『無著』，並作偈語說：『都說山僧喜歡罵人，卻從未罵著一個真正的人。只有無著罵不動，恰似秦時的𨍏轢鉆。』既然罵不動，為什麼又像𨍏轢鉆呢？有眼力的人自然會辨別。 第二年，妙總跟隨大眾在徑山安居。一天，宗杲上堂，舉藥山（禪師名）參石頭（禪師名）和馬祖（禪師名）的因緣。妙總豁然頓悟。宗杲下座后，馮楫便跟隨他到方丈室，陳述自己的領悟。宗杲把馮楫的領悟告訴妙總。妙總說：『妙總曾經看過郭象註釋的《莊子》，有見識的人認為那是《莊子》註釋郭象。』宗杲覺得她的話不同尋常，於是舉巖頭婆子的話問她。妙總回答偈語說：『一葉扁舟漂浮在渺茫的大海上，搖槳劃船，演奏著不同的宮商。雲山水月都拋棄了，贏得莊周蝴蝶夢一場。』宗杲想激發她更深遠的領悟，但沉默不語。一天，妙總正危坐禪定時，忽然大悟，徹底明白了宗杲平日委婉相助之處。
【English Translation】 English version Is the entanglement of kalpas merely accidental? It would be better to explain it together with the teacher. Now, let's go to the Western Paradise immediately. Look, she has already attained Nirvana while standing. Then, she wrote a verse saying: 'Thirty-three years of wandering, I have taken on many different forms. Who knew that we would meet today, it turns out to be the obstacles from the past.' After writing, she passed away peacefully. Miaozong (name of a person), the granddaughter of Chancellor Su Song. At the age of fifteen, she suddenly asked herself: 'Where does my life come from? Where do I go after death?' After thinking for a long time, she suddenly realized something. Later, she married into the Xu family of Piling. Disgusted with worldly vanity, she yearned for meditation and tranquility. She visited famous teachers everywhere and already possessed the right faith. It happened that her husband, Xu Shouyuan, was an official in Jiaxing, and Zonggao (name of a Chan master) came to Jiaxing. Xu Shouyuan prepared a vegetarian meal to welcome him. Miaozong came out to pay her respects, without saying a word. After Zonggao retreated, he said to Feng Ji: 'The family member of Xu Sili has seen gods and ghosts, but has not encountered real tempering. It's like a boat full of ten thousand bushels placed in a dead-end harbor, unable to move.' Feng Ji said: 'How can you say that so easily?' Zonggao said: 'If she turns her head, there will definitely be a difference.' The next day, Taoists and laypeople invited Zonggao to give a Dharma talk, and Miaozong also participated. Zonggao severely criticized the different views and heretical interpretations of various parties, and the listeners turned their heads in shock. Only Miaozong happily relaxed her brows. After the Dharma assembly, Miaozong asked Zonggao to give her a Dharma name. Zonggao gave her the name 'Wuzhuo' (meaning 'unattached') and wrote a verse saying: 'Everyone says that the mountain monk likes to scold people, but he has never scolded a real person. Only Wuzhuo cannot be scolded, just like the Qin Dynasty's 𨍏轢 drill.' Since it cannot be scolded, why is it like a 𨍏轢 drill? Those with discerning eyes will naturally distinguish. The following year, Miaozong followed the crowd to Jingshan to settle down. One day, Zonggao ascended the hall and cited the cause and condition of Yaoshan (name of a Chan master) visiting Shitou (name of a Chan master) and Mazu (name of a Chan master). Miaozong suddenly realized. After Zonggao stepped down from the seat, Feng Ji followed him to the abbot's room and stated his understanding. Zonggao told Miaozong about Feng Ji's understanding. Miaozong said: 'Miaozong once saw Guo Xiang's commentary on Zhuangzi, and those with knowledge thought that it was Zhuangzi commenting on Guo Xiang.' Zonggao felt that her words were unusual, so he asked her about the words of the Yantou woman. Miaozong replied with a verse saying: 'A small boat floats on the vast sea, rowing and paddling, playing different palace tunes. Clouds, mountains, water, and moon are all abandoned, winning a Zhuang Zhou butterfly dream.' Zonggao wanted to inspire her to a deeper understanding, but remained silent. One day, Miaozong was sitting upright in meditation when she suddenly realized, completely understanding Zonggao's subtle help on weekdays.
。不覺撫掌厲聲曰。這老賊。這老賊。遂呈頌云。驀然筑著鼻頭。伎倆冰消瓦解。達磨何必西來。二祖枉施三拜。更問如何若何。一隊草賊大敗。杲亦印以偈曰。汝既悟活祖師意。一刀兩段直下了。臨機一一任天真。世出世間無剩少。我作此偈為證明。四聖六凡盡驚擾。休驚擾。碧眼胡兒猶未曉。一日杲總入室。杲問古人不出方丈。為甚麼卻去莊上吃油糍。曰和尚放妙總過。妙總方敢通個訊息。曰我放你過。你試道看。曰妙總亦放和尚過。曰爭柰油糍何。總喝一喝而出。於是名聞諸方。時道顏首眾。與一千七百衲子。咸以偈餞其歸。且賀法門之得人。馮楫猶未之信。舟過無錫。問曰。婆生七子。六個不遇知音。祇這一個。也不消得。便棄水中。徑山老師稱。道人理會得。如何理會。曰。已上供通並是詣實。楫大驚○思凈。錢塘喻氏子。出家早講法華。后專唸佛。暇則畫阿彌陀像。人呼為喻彌陀。畫必于凈室寂想。見彌陀光明。乃下筆。或問凈。能畫彌陀。何不參禪。曰平生只解念彌陀。不解參禪可柰何。但得五湖風月在。太平何用動干戈。兒時游西湖多寶山。輒作唸曰。異日當鐫此石為佛。後果為彌勒像。侍郎薜公問。彌勒見在天宮說法。鑿石奚為。答曰。咄哉頑石頭。全憑巧匠修。只今彌勒佛。莫待下生求。紹興七
年冬。端坐七日。一心念佛。漠然化去。
(戊午)道謙參宗杲禪師
道謙。建寧人。初依克勤。既從宗杲。及杲領徑山。令謙往長沙。通紫巖居士書。謙自謂。我參禪二十年。無入頭處。更作此行。復廢歲月。意欲無往。友人宗元叱曰。不可在路便參禪不得也。去。吾與汝俱往。謙不得已而行。在路泣語元曰。我參禪。殊無得力處。今又途路奔波。如何得相應去。曰你但將諸方參得底悟得底。圓悟妙喜為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事。替不得。你須自家支當。曰五件何事。曰著衣。吃飯。屙矢。放尿。駝個死屍路上行。謙言下領旨。及通書歸。杲於半山亭望見。便曰。這漢和骨頭。都換了也。謙聞曰。老漢驗人處。應不讓釋迦○宗元。號竹原。建寧連氏子。久依杲。分座西禪。丞相張浚。帥三山。以數院迎之。不就。歸舊里結茅。號眾妙園○智才。住山。以清苦蒞眾。衲子敬畏。戊午八月望。俄集眾書偈曰。戊午中秋之日出家。住持事畢。臨行自己尚無。有甚虛空可覓。其垂訓如常。二十三日。再集眾示問曰。涅槃生死。儘是空華。佛及眾生。併爲增語。汝等諸人。合作么生。眾皆下語不契。才喝曰。苦苦。復曰。白雲涌地。明月當天。言訖輾然而逝。
(己未
【現代漢語翻譯】 現代漢語譯本： （戊午年）冬天，他端坐七日，一心念佛，安詳地圓寂了。
（戊午年（1138年））道謙參拜宗杲禪師
道謙，建寧（今福建建甌）人。最初依止克勤禪師，後來跟隨宗杲禪師。等到宗杲禪師住持徑山寺時，派遣道謙前往長沙，傳遞給紫巖居士書信。道謙心想：『我參禪二十年，沒有入門的地方，再做這件事，又荒廢歲月。』想要不去。友人宗元呵斥他說：『不能在路上就參禪不得。去吧，我和你一起去。』道謙不得已而行。在路上哭著對宗元說：『我參禪，實在沒有得力的地方，現在又要長途奔波，如何才能相應呢？』宗元說：『你只管將各處參得的、悟得的，圓悟（克勤禪師）和妙喜（宗杲禪師）為你說的，都不要理會。途中可以代替的事情，我全部替你。只有五件事，代替不了，你必須自己承擔。』道謙問：『五件是什麼事？』宗元說：『穿衣、吃飯、拉屎、撒尿、揹著死屍在路上走。』道謙當下領悟旨意。等到送信回來，宗杲禪師在半山亭望見他，便說：『這人的和骨頭，都換了。』道謙聽了說：『老和尚驗人的地方，應該不讓釋迦（釋迦牟尼佛）。』宗元，號竹原，建寧連氏之子，長期依止宗杲禪師，在西禪寺分座說法。丞相張浚，鎮守三山（福州），用幾座寺院迎接他，他不就任，回到家鄉結茅居住，號眾妙園。智才，住持寺院，以清貧刻苦來帶領大眾，僧人都敬畏他。戊午年（1138年）八月十五，忽然召集大眾寫偈語說：『戊午年中秋之日出家，住持的事情完畢，臨走時自己尚且沒有，有什麼虛空可以尋找？』他的垂訓如平常一樣。二十三日，再次召集大眾開示問道：『涅槃生死，都是空花，佛和眾生，都是增語。你們這些人，該怎麼做？』大眾的回答都不契合。智才禪師呵斥道：『苦苦！』又說：『白雲涌起于大地，明月懸掛在天空。』說完就安詳地去世了。
（己未年（1139年））
【English Translation】 English version: In the winter of (Wu-wu year), he sat upright for seven days, single-mindedly reciting the Buddha's name, and passed away peacefully.
(Wu-wu year (1138)) Daoqian visits Zen Master Zonggao
Daoqian was a native of Jianning (present-day Jian'ou, Fujian). He initially followed Kekin and later followed Zonggao. When Zonggao became the abbot of Jingshan Temple, he sent Daoqian to Changsha to deliver a letter to Layman Ziyan. Daoqian thought to himself, 'I have been practicing Zen for twenty years without finding an entry point. Doing this again will only waste more time.' He intended not to go. His friend Zongyuan scolded him, saying, 'You cannot fail to practice Zen on the road. Go, I will go with you.' Daoqian had no choice but to go. On the road, he wept and said to Zongyuan, 'I have not gained any strength from practicing Zen. Now I have to travel a long distance. How can I be in accord with it?' Zongyuan said, 'Just disregard everything you have learned and realized from various places, and everything that Yuanwu (Zen Master Kekin) and Miaoxi (Zen Master Zonggao) have told you. I will take care of everything for you on the journey. There are only five things that I cannot take care of for you. You must bear them yourself.' Daoqian asked, 'What are the five things?' Zongyuan said, 'Putting on clothes, eating, defecating, urinating, and carrying a dead body on the road.' Daoqian immediately understood the meaning. When he returned after delivering the letter, Zen Master Zonggao saw him from Banshan Pavilion and said, 'This man's bones have all been changed.' Daoqian heard this and said, 'The old man's ability to assess people should not be inferior to Shakyamuni (Shakyamuni Buddha).' Zongyuan, also known as Zhuyuan, was the son of the Lian family of Jianning. He had long followed Zonggao and shared the seat to preach at Xichan Temple. Prime Minister Zhang Jun, who was stationed in Sanshan (Fuzhou), welcomed him with several temples, but he did not accept and returned to his hometown to build a hut, calling it Zhongmiao Garden. Zhicai, who was the abbot of the temple, led the community with purity and austerity, and the monks respected and feared him. On the fifteenth day of the eighth month of the Wu-wu year (1138), he suddenly gathered the community and wrote a verse, saying, 'I left home on the Mid-Autumn Festival of the Wu-wu year. The affairs of the abbot are finished. Before leaving, I still have nothing. What emptiness can be sought?' His instructions were as usual. On the twenty-third day, he gathered the community again and asked, 'Nirvana and samsara are all empty flowers. Buddhas and sentient beings are all additional words. What should you all do?' The responses of the community did not match. Zen Master Zhicai scolded, 'Bitter, bitter!' He also said, 'White clouds rise from the earth, and the bright moon hangs in the sky.' After saying this, he passed away peacefully.
(Ji-wei year (1139))
)法忠禪師住勝業
法忠。結茅衡岳。棲遲二十餘年。或數日不食。或連宵不臥。髮長不剪。衣敝不易。故禪會呼為忠道者。常跨虎出遊。儒釋望塵而拜。樞密柳仲古鎮長沙。以勝業延忠。檄諸禪勸請。忠聞而宵遁。追蹤至定明蘭若。撾鼓致忠於座。緇素羅拜。忠慨然說偈曰。咄哉黃面老。將法付王臣。林下無心。客官差逼殺人。昔聞其言。今見其事。下座曳杖趨勝業。領住持事。
(庚申)薦福悟本訪道謙
悟本。自雲門。參侍宗杲。至泉南小溪。英俊畢集。本獨不受印可。私謂棄己。遂欲發去。杲知語之曰。汝但專意參究。如有所得。不待開口。吾已識也。既而有聞本入室。謂之曰。本侍者參禪許多年。逐日只道得不會。本詬曰。這小鬼。你未生時。我已三度。霍山廟裡退牙了。繇茲益銳志。參狗子無佛性話。一夕將三鼓。倚殿柱昏𥧌間。不覺無字出口吻間。忽爾頓悟。后三日。杲歸自郡城。本趨丈室。足才越閫。未及吐詞。杲遽曰。本鬍子。這回方是徹頭。尋首眾于徑山。逮散席。訪道謙于建陽庵。謙舉保寧頌五通仙人因緣曰。無量劫來曾未悟。如何不動到其中。莫言佛法無多子。最苦瞿曇那一通。我愛他道。如何不動到其中。既是不動。如何到。看他古人得了。等閑拈出來。自然抓著人癢
【現代漢語翻譯】 現代漢語譯本 法忠禪師住在勝業寺
法忠禪師在衡山結廬而居，隱居了二十多年。有時幾天不吃飯，有時連夜不睡覺。頭髮長了也不剪，衣服破了也不換。所以禪宗的人都稱他為忠道者。他經常騎著老虎出遊，儒生和僧人都望塵而拜。樞密使柳仲古鎮守長沙時，想請法忠禪師到勝業寺住持，於是下令各寺廟的禪師勸請。法忠禪師聽說后，連夜逃走。柳仲古追到定明蘭若，敲鼓請法忠禪師到座位上。僧人和俗人都跪拜。法忠禪師慨嘆地說：『唉，這個黃面老（指佛），竟然把佛法交給王臣。我本在山林中無心無事，官府卻強迫我出來殺人。』以前只是聽說有這樣的事，今天才親眼見到。說完，便拄著枴杖走向勝業寺，領受了住持的職務。
（庚申年）薦福寺的悟本禪師拜訪道謙禪師
悟本禪師，從雲門寺出來，跟隨宗杲禪師。到達泉南小溪時，很多英俊的人都聚集在那裡，只有悟本禪師沒有得到宗杲禪師的認可。他私下認為宗杲禪師拋棄了他，於是想要離開。宗杲禪師知道后，告訴他說：『你只要專心參究，如果有所得，即使不開口，我也能知道。』後來，有人聽到悟本禪師進入禪房，宗杲禪師對他說：『悟本侍者參禪這麼多年，每天只說不會。』悟本禪師罵道：『你這小鬼，你還沒出生的時候，我已經三次在霍山廟裡退牙了。』從此以後，他更加銳意參究『狗子無佛性』的話頭。一天晚上，將近三更時分，他靠在殿柱上昏昏沉沉，不知不覺中，『無』字從口中脫出，忽然頓悟。三天後，宗杲禪師從郡城回來，悟本禪師走向丈室，腳剛跨過門檻，還沒來得及說話，宗杲禪師就說：『悟本鬍子，這次才是徹底明白了。』後來，他在徑山召集大眾。散席后，他又到建陽庵拜訪道謙禪師。道謙禪師舉了保寧禪師頌五通仙人的因緣，說：『無量劫來曾未悟，如何不動到其中。莫言佛法無多子，最苦瞿曇那一通。』我喜歡他說的『如何不動到其中』。既然是不動，又如何能到呢？看看古人得了道，隨便拈出來，自然能抓住人的癢處。
【English Translation】 English version Chan Master Fazhong Resided at Shengye Temple
Fazhong built a thatched hut on Mount Heng, where he lived in seclusion for more than twenty years. Sometimes he would go without food for several days, and sometimes he would stay awake all night. He did not cut his hair when it grew long, nor did he change his clothes when they were worn out. Therefore, the Chan community called him 'Taoist Zhong.' He often rode a tiger on his travels, and Confucian scholars and monks would bow in the dust. When the Privy Councilor Liu Zhonggu was stationed in Changsha, he wanted to invite Chan Master Fazhong to preside over Shengye Temple, so he ordered the Chan masters of various temples to persuade him. When Chan Master Fazhong heard this, he fled in the night. Liu Zhonggu pursued him to Dingming Lanruo, where he beat the drum to invite Chan Master Fazhong to the seat. Monks and laypeople all prostrated themselves. Chan Master Fazhong sighed and said, 'Alas, this yellow-faced old man (referring to the Buddha) actually entrusts the Dharma to the king's ministers. I was originally carefree in the mountains, but the government forced me to come out and kill people.' I had only heard of such things before, but today I have seen them with my own eyes. After saying this, he walked towards Shengye Temple with his staff and accepted the position of abbot.
In the year Gengshen (approximately corresponding to a year in the sexagenary cycle), Chan Master Wuben of Jianfu Temple Visited Taoist Qian
Chan Master Wuben came from Yunmen Temple and followed Chan Master Zonggao. When he arrived at Xiaoxi in Quanzhou, many talented people gathered there, but only Chan Master Wuben did not receive Chan Master Zonggao's approval. He privately thought that Chan Master Zonggao had abandoned him, so he wanted to leave. Chan Master Zonggao knew this and told him, 'You only need to concentrate on your practice. If you gain something, even if you don't speak, I will know.' Later, someone heard Chan Master Wuben enter the meditation room, and Chan Master Zonggao said to him, 'Attendant Wuben has been practicing Chan for so many years, and every day he only says he doesn't understand.' Chan Master Wuben scolded, 'You little devil, before you were born, I had already lost my teeth three times in the Huoshan Temple.' From then on, he became more determined to investigate the topic of 'Does a dog have Buddha-nature?' One night, near the third watch, he leaned against a pillar in the hall, drowsy, and unconsciously, the word 'no' came out of his mouth, and he suddenly had an epiphany. Three days later, Chan Master Zonggao returned from the city, and Chan Master Wuben walked towards the abbot's room. As soon as his foot crossed the threshold, before he could speak, Chan Master Zonggao said, 'Wuben, this time you have completely understood.' Later, he gathered the masses at Jingshan. After the meeting, he visited Taoist Qian at Jianyang Hermitage. Taoist Qian cited the story of Chan Master Baoning praising the Five Penetrations Immortal, saying, 'For countless kalpas, I have never understood, how can I not move to be within it. Don't say that the Buddha-dharma has few children, the most bitter is that one penetration of Gautama.' I like what he said, 'How can I not move to be within it.' Since it is not moving, how can it be reached? Look at the ancients who attained the Tao, casually picking it out, and naturally grasping people's itch.
處。曰因甚卻道最苦瞿曇那一通。曰你未生時。吾已三度。霍山廟裡。退牙了也。於是相顧大笑○令人本明。號明室。自機契克勤。遍參名宿。皆蒙印可。庚申二月望。親書三偈。寄草堂清。微露謝世之意。旬末別親里而終。偈曰。不識煩惱是菩提。若隨煩惱是愚癡。起滅之時須要會。鷂過新羅人不知。不識煩惱是菩提。凈華生淤泥。人來問我若何。為吃粥吃飯了洗缽盂。莫管他莫管他。終日癡憨弄海沙。要識本來真面目。便是祖師一木叉。道不得也又下死。道得底也又下死。畢竟如何。不許夜行。投明須到○成都范縣君。嫠居歲久。常坐不臥。聞克勤住昭覺。往禮拜。請示入道因緣。勤令看不是心不是佛不是物是個甚麼。久無所契。泣告曰。和尚有何方便。令某易會。曰有個方便。不是心。不是佛。不是物。范於此有省。曰元來恁么地近那○覺庵道人。祖氏。建寧游察院之侄女。幼志不出適。留心祖道。于克勤示眾語下。瞭然明白。勤曰。更須飏卻所見。始得自繇。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙○仙州山吳十三。每以己事。扣諸禪。及道謙歸。結茅于其左。遂往給侍。庚申三月日。適然啟悟。呈偈曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。謙曰。碎地折時真慶快。死
【現代漢語翻譯】 現代漢語譯本： 處。說：『為什麼卻說最苦是瞿曇（釋迦牟尼佛）那一關？』答：『你未出生時，我已三度在霍山廟裡，牙齒都退掉了。』於是大家相視大笑。令人本明，法號明室，自從與克勤禪師機緣相合后，遍參各處名宿，都得到他們的認可。宋徽宗宣和二年（1120年）二月十五，親筆寫下三首偈，寄給草堂清禪師，稍微流露出謝世之意。月末與親人告別而終。偈語說：『不認識煩惱就是菩提，如果跟隨煩惱就是愚癡。生起和滅去的時候須要領會，就像鷂鷹飛過新羅，人們不知道。』『不認識煩惱就是菩提，清凈的蓮花從淤泥中生出。有人來問我怎麼樣，就是吃粥吃飯後洗缽盂。』『莫管他，莫管他，整天癡憨地玩弄海沙。要認識本來真面目，就是祖師的一木叉（禪杖）。』『說不得也，又會死；說得底也，又會死。』『到底如何？』『不許夜行，天亮必須到達。』 成都范縣君，寡居多年，常常坐著不睡覺。聽說克勤禪師住在昭覺寺，前去禮拜，請求開示入道的因緣。克勤禪師讓她參看『不是心，不是佛，不是物，是個什麼』。很久沒有領悟。哭著說：『和尚有什麼方便，讓弟子容易領會？』克勤禪師說：『有個方便，不是心，不是佛，不是物。』范縣君於此有所領悟，說：『原來這麼近啊！』 覺庵道人，姓祖，是建寧游察院的侄女。從小立志不出嫁，留心佛法。在克勤禪師的開示下，瞭然明白。克勤禪師說：『更須拋棄所見，才能得到自由。』祖氏回答偈語說：『露柱抽出橫骨，虛空玩弄爪牙。即使玄妙地領會了，仍然是眼中的沙子。』 仙州山吳十三，常常用自己的事情，請教各位禪師。等到道謙禪師回來，在他左邊結茅屋居住，於是前去服侍。宋徽宗宣和二年（1120年）三月某日，偶然開悟，呈上偈語說：『原來沒有縫隙，觸碰就光輝。既然是千金寶，何須用彈弓打麻雀？』道謙禪師說：『粉身碎骨的時候真慶幸，死』
【English Translation】 English version: Thereupon he said, 'Why do you say that the most difficult barrier is that of Gautama (Shakyamuni Buddha)?' He replied, 'Before you were born, I had already been there three times in the Huoshan Temple, and my teeth had fallen out.' Then they looked at each other and laughed heartily. The monk Benming, named Mingshi, since his affinity with Chan Master Keqin, visited famous monks everywhere and was approved by them all. On the fifteenth day of the second month of the second year of Xuanhe (1120 AD), Emperor Huizong of Song Dynasty, he personally wrote three verses and sent them to Chan Master Qing of Caotang Temple, slightly revealing his intention to pass away. At the end of the month, he bid farewell to his relatives and passed away. The verses said: 'Not recognizing afflictions is Bodhi; if you follow afflictions, you are foolish. When arising and ceasing, you must understand; like a hawk flying over Silla, people do not know.' 'Not recognizing afflictions is Bodhi; a pure lotus is born from mud. If someone asks me what to do, it is to wash the bowl after eating porridge and rice.' 'Don't bother with him, don't bother with him, all day long foolishly playing with sea sand. To recognize the original true face, it is the ancestral teacher's one wooden staff (禪杖).' 'Cannot be said, and you will die; can be said, and you will die.' 'What to do after all?' 'No night travel is allowed; you must arrive by dawn.' Fan County Magistrate of Chengdu, widowed for many years, often sat without sleeping. Hearing that Chan Master Keqin lived in Zhaojue Temple, she went to pay homage and asked for guidance on the cause of entering the path. Chan Master Keqin asked her to contemplate 'What is it that is not mind, not Buddha, not thing?' For a long time, she had no understanding. Crying, she said, 'What expedient method does the monk have to make it easy for the disciple to understand?' Chan Master Keqin said, 'There is an expedient method: not mind, not Buddha, not thing.' Fan County Magistrate had some understanding of this and said, 'So it is so close!' Taoist Ju'an, surnamed Zu, was the niece of the Jianning Youchayuan. From a young age, she was determined not to marry and focused on Buddhism. Under the instruction of Chan Master Keqin, she clearly understood. Chan Master Keqin said, 'You must abandon what you have seen to gain freedom.' Zu replied with a verse: 'The dew pillar draws out horizontal bones; the void plays with claws and teeth. Even if you understand it mysteriously, it is still sand in your eyes.' Wu Shisan of Xianzhou Mountain often consulted various Chan masters about his own affairs. When Chan Master Daoqian returned, he built a thatched hut to his left, and then went to serve him. On a certain day in the third month of the second year of Xuanhe (1120 AD), Emperor Huizong of Song Dynasty, he suddenly attained enlightenment and presented a verse: 'Originally there are no seams; touching it, it shines. Since it is a treasure worth a thousand gold, why use a slingshot to hit sparrows?' Chan Master Daoqian said, 'It is truly joyful when the body is crushed to pieces, death'
生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心○張九成。字子韶。號無垢。其先開封人。徙居錢塘。幼時。父積書坐旁。命客就試。成置卷斂衽曰。精粗本末。初無二致。勿謂紙上語不足多。下學上達。某敢以聖賢為法。諸老驚歎曰。真奇童子也。十四。游郡庠。閉閣終日。不越戶限。比舍生穴隙視之。則斂膝危坐。對置大編。若與神明伍。乃相驚服。游京師。從楊時學。然心慕楊文公呂微仲諸名儒所造精妙。皆從禪學中來。於是往謁寶印楚明。請問入道之要。明曰。此事惟唸唸不捨。久久純熟。時節一到。自然證入。復舉趙州柏樹子話令提撕。久之無省。辭謁善權清。成問。此事人人有分。個個圓成是否。曰然。成曰。為甚麼某無個入處。清出袖中數珠示曰。此是誰底。成俯仰無對。清復袖曰。是汝底。則拈取去。才涉思惟。即不是汝底。成悚然。一夕如廁。忽聞蛙鳴。豁然契悟。不覺自舉云。如何是祖師西來意。庭前柏樹子。大笑汗下被體。遂述偈曰。春天月下一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。癸丑魁多士。宗杲說法徑山。成閱其語要。嘆曰。是知宗門有人。恨不一見。久之會杲說法于天竺。成三往不值。暨杲報謁。成但寒暄而已。庚申造徑山。一日與馮楫。議及格物。杲曰。公
祇知有格物。不知有物格。成茫然。杲大笑。成曰。師能開諭乎。曰不見小說載。唐人有與安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀。見之怒。令侍臣以劍擊其首。時閬守在陜西。首忽墮地。成於是頓領徴旨。題濟川不動軒壁曰。子韶格物。曇晦物格。欲識一貫。兩個五百。杲肯之。一日問曰。前輩既得了。何故復理會臨濟四料揀。曰公之所見。只可入佛。不可入魔。豈可不從料揀中去耶。成遂舉。克符問臨濟。至人境兩俱奪。不覺欣然。杲曰。余則不然。曰師意如何。曰打破蔡州城。殺卻吳元濟。成於言下。得大自在。嘗曰。成每聞徑山老人所舉因緣。如千門萬戶不消一蹋而開。或與聯輿接席。登高山之上。或緩步徐行。入深水之中。非出常情之流。莫知吾二人落處。成了末後大事。實在老人處。此瓣香不敢孤負他也○道瓊。上饒人。得法于泐潭祥公。紹興庚申冬。信守以超化。革律為禪。迎為第一祖。瓊語專使曰。吾初無意人間。欲為山子。正為宗派耳。然恐多不能往受請。已取所藏泐潭繪像與木庵二字。仍書偈。囑清泉亨老。寄得法弟子慧山曰。口嘴不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚。不及修答。聲絕而化。
(辛酉)趙
令衿居士謁宗杲禪師
庚申冬。趙令衿。謁宗杲。杲聞令擊鼓入室。衿欣然袖香趨之。杲曰。趙州洗缽盂話。居士如何會。衿曰。討甚麼碗。拂袖便出。杲起搊住曰。古人向這裡悟去。你為甚不悟。衿擬對。杲𢮁之曰。討甚麼碗。衿曰。還這老漢始得○張九成。丁父艱。謂徑山老人。道眼明徹。超然生死之表。而一眾千七百人。皆不為名聞。精心學道。宜飯此處。以少慰先考之心。乃於四月百日之期。登山修崇。杲升座。因說圓悟。謂張昭遠為鐵刬禪。山僧卻以無垢禪。為神臂弓。遂說偈曰。神臂弓一發。透過千重甲。仔細拈來看。當甚臭皮襪。又有神臂弓一發。千重關鎖一時開。吹毛劍一揮。萬劫疑情悉皆破之語。秦檜疑其議己。令言官論列言。頃者妄議除三大帥事。九成實為首。徑山僧宗杲和之。遂敕九成。居家持服。服滿別聽指揮。宗杲追牒。責衡州。
(壬戌)性空妙普庵主入寂(黃龍新法嗣臨濟十一世)
妙普。住青龍。庚申冬。造大盆穴而塞之。修書寄雪竇持曰。吾將水葬矣。持答曰。性空老人何快活。只有三衣並一缽。叢林端的死心兒。見膽開談心豁豁。有時吹笛當言說。一聲吹落西江月。桃華庵中快活時。往往觀者舞不徹。甚道理能歡悅。搖手向人應道別。堪笑無人知此意。盡道
【現代漢語翻譯】 現代漢語譯本
令衿居士拜見宗杲禪師
庚申年（1140年）冬天，趙令衿拜見宗杲禪師。宗杲聽到令衿擊鼓進入禪室，令衿高興地拿著香上前。宗杲說：『趙州洗缽盂』（Zhaozhou xi bo yu，趙州禪師清洗缽盂的典故）這句話，居士您是如何理解的？令衿說：『討要什麼碗？』說完拂袖便走。宗杲起身抓住他說：『古人從這裡悟道，你為什麼不悟？』令衿想要回答，宗杲呵斥他說：『討要什麼碗？』令衿說：『還是這位老漢才行。』張九成丁憂，認為徑山老人道眼明澈，超越生死之外，而且一眾一千七百人，都不為名利，專心學道，應該供養在這裡，以稍稍安慰先父的心。於是在四月百日之期，登山修行。宗杲升座，於是講述圓悟禪師的事蹟，稱張昭遠為鐵刬禪（Tie chan chan，比喻手段強硬），山僧我卻以無垢禪（Wu gou chan，清凈無染的禪）為神臂弓（Shen bi gong，一種強弓）。於是說偈語：『神臂弓一發，透過千重甲。仔細拈來看，當甚臭皮襪。』又有『神臂弓一發，千重關鎖一時開。吹毛劍一揮，萬劫疑情悉皆破』之語。秦檜懷疑他議論自己，命令言官彈劾說，近來妄議罷免三大帥的事情，張九成是首謀，逕山僧人宗杲附和。於是下令張九成，居家守喪，服喪期滿再聽候調遣。宗杲被追奪僧牒，責令前往衡州。
（壬戌年，1142年）性空妙普庵主圓寂（黃龍新（Huang long xin）的法嗣，臨濟宗第十一世）
妙普，住在青龍山。庚申年（1140年）冬天，建造大盆穴並堵塞它，修書寄給雪竇持說：『我將要水葬了。』雪竇持回答說：『性空老人多麼快活，只有三衣和一隻缽。叢林中真是死心眼的人，見到膽開談心胸豁達。有時吹笛當做言語，一聲吹落西江月。桃華庵中快活時，往往觀看的人舞個不停。』什麼道理能如此歡悅？搖手向人應該道別。可笑無人知道此意，都說……』 English version
Layman Lingjin Visits Zen Master Zonggao
In the winter of the Gengshen year (1140), Zhao Lingjin visited Zen Master Zonggao. Zonggao heard Lingjin strike the drum to enter the room. Lingjin happily approached with incense in his sleeve. Zonggao said, 'How does the layman understand the story of Zhaozhou Washing the Bowl?' (Zhaozhou xi bo yu, a story about Zen Master Zhaozhou washing his bowl). Lingjin said, 'What bowl are you asking for?' He then flicked his sleeve and left. Zonggao got up and grabbed him, saying, 'The ancients attained enlightenment here, why haven't you?' Lingjin was about to answer, but Zonggao rebuked him, saying, 'What bowl are you asking for?' Lingjin said, 'It still takes this old man.' Zhang Jiucheng, during his mourning period for his father, believed that the old man of Jingshan had clear insight and transcended life and death. Moreover, a group of 1,700 people were not seeking fame but diligently studying the Way. They should be supported here to slightly comfort his late father's heart. Therefore, during the hundred-day period in the fourth month, he ascended the mountain to cultivate. Zonggao ascended the seat and spoke about the deeds of Zen Master Yuanwu, calling Zhang Zhaoyuan 'Iron Shovel Zen' (Tie chan chan, a metaphor for strong methods), while this mountain monk uses 'Immaculate Zen' (Wu gou chan, pure and undefiled Zen) as a 'Divine Arm Bow' (Shen bi gong, a type of powerful bow). He then recited a verse: 'The Divine Arm Bow shoots once, piercing through a thousand layers of armor. Examine it carefully, it's just a stinky sock.' There is also the saying, 'The Divine Arm Bow shoots once, a thousand layers of locks open at once. The hair-splitting sword flashes, and myriad kalpas of doubt are all shattered.' Qin Hui suspected that he was criticizing him, and ordered officials to impeach him, saying that recently he had been recklessly discussing the dismissal of the three great marshals, and Zhang Jiucheng was the ringleader, with the Jingshan monk Zonggao echoing him. Therefore, he ordered Zhang Jiucheng to observe mourning at home, and after the mourning period, await further instructions. Zonggao was stripped of his monk certificate and ordered to go to Hengzhou.
(In the Renxu year, 1142) Hermit Miaopu of Xingkong passed away (a Dharma heir of Huanglong Xin, the 11th generation of the Linji school).
Miaopu lived in Qinglong Mountain. In the winter of the Gengshen year (1140), he built a large basin-shaped grave and blocked it. He wrote a letter to Xuedou Chi, saying, 'I am going to be water-buried.' Xuedou Chi replied, 'How happy is the old man Xingkong, with only three robes and one bowl. Truly a single-minded person in the monastery, seeing the gallbladder open and talking with a broad mind. Sometimes playing the flute as speech, a sound blows down the West River moon. When happy in the Taohua Hermitage, often the viewers dance without stopping.' What reason can bring such joy? Waving his hand to people, he should say goodbye. It's laughable that no one knows this meaning, they all say...'
【English Translation】 Layman Lingjin Visits Zen Master Zonggao In the winter of the Gengshen year (1140), Zhao Lingjin visited Zen Master Zonggao. Zonggao heard Lingjin strike the drum to enter the room. Lingjin happily approached with incense in his sleeve. Zonggao said, 'How does the layman understand the story of 'Zhaozhou Washing the Bowl' (Zhaozhou xi bo yu, a story about Zen Master Zhaozhou washing his bowl)?' Lingjin said, 'What bowl are you asking for?' He then flicked his sleeve and left. Zonggao got up and grabbed him, saying, 'The ancients attained enlightenment here, why haven't you?' Lingjin was about to answer, but Zonggao rebuked him, saying, 'What bowl are you asking for?' Lingjin said, 'It still takes this old man.' Zhang Jiucheng, during his mourning period for his father, believed that the old man of Jingshan had clear insight and transcended life and death. Moreover, a group of 1,700 people were not seeking fame but diligently studying the Way. They should be supported here to slightly comfort his late father's heart. Therefore, during the hundred-day period in the fourth month, he ascended the mountain to cultivate. Zonggao ascended the seat and spoke about the deeds of Zen Master Yuanwu, calling Zhang Zhaoyuan 'Iron Shovel Zen' (Tie chan chan, a metaphor for strong methods), while this mountain monk uses 'Immaculate Zen' (Wu gou chan, pure and undefiled Zen) as a 'Divine Arm Bow' (Shen bi gong, a type of powerful bow). He then recited a verse: 'The Divine Arm Bow shoots once, piercing through a thousand layers of armor. Examine it carefully, it's just a stinky sock.' There is also the saying, 'The Divine Arm Bow shoots once, a thousand layers of locks open at once. The hair-splitting sword flashes, and myriad kalpas of doubt are all shattered.' Qin Hui suspected that he was criticizing him, and ordered officials to impeach him, saying that recently he had been recklessly discussing the dismissal of the three great marshals, and Zhang Jiucheng was the ringleader, with the Jingshan monk Zonggao echoing him. Therefore, he ordered Zhang Jiucheng to observe mourning at home, and after the mourning period, await further instructions. Zonggao was stripped of his monk certificate and ordered to go to Hengzhou. (In the Renxu year, 1142) Hermit Miaopu of Xingkong passed away (a Dharma heir of Huanglong Xin, the 11th generation of the Linji school). Miaopu lived in Qinglong Mountain. In the winter of the Gengshen year (1140), he built a large basin-shaped grave and blocked it. He wrote a letter to Xuedou Chi, saying, 'I am going to be water-buried.' Xuedou Chi replied, 'How happy is the old man Xingkong, with only three robes and one bowl. Truly a single-minded person in the monastery, seeing the gallbladder open and talking with a broad mind. Sometimes playing the flute as speech, a sound blows down the West River moon. When happy in the Taohua Hermitage, often the viewers dance without stopping.' What reason can bring such joy? Waving his hand to people, he should say goodbye. It's laughable that no one knows this meaning, they all say...'
秤錘硬似鐵。難謾惟有當行家。為報臨機莫漏泄。壬戌持至。見其尚存。作偈嘲曰。咄哉老性空。剛要餵魚鱉。去不索性去。只管向人說。普笑曰。待兄來證明耳。令遍告四眾。眾集。普為說法要。仍說偈曰。坐脫立亡。不若水葬。一省柴燒。二省開壙。撒手便行。不妨快暢。誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中。順流而下。眾皆隨至海濵。普取塞戽水而回。眾擁觀。水無所入。復乘流而往。喝曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵笛橫吹作散場。其笛聲嗚咽。頃于蒼茫間。見以笛擲空而沒。眾號慕。影象事之。后三日。于沙上趺坐。顏色如生。道俗爭往迎歸。留五日。阇維。舍利大如菽者莫計。雙鶴盤旋空中。火盡而去。壽七十七。持復悼以偈曰。僧不僧俗不俗。曾得死心親付囑。平生知命只逍遙。行道苦無清凈福。東西南北放癡憨。七十七年捏怪足。漆桶裡著到。波里濤洗浴。箇中誰會無生曲。隨流去又流歸。莫是庵前戀筇竹。阿呵呵老大哥。快活誰人柰汝何。
(癸亥)法忠禪師傳法印肅
印肅。宜春余氏子。號普庵。生時。鄰人夜望其室。祥光燭天。遠近相愕。已而蓮生道周。或見阡陌。眾益異之。六歲夢一僧。點其胸曰。汝他日當自省。
【現代漢語翻譯】 現代漢語譯本： 秤錘硬得像鐵一樣。難以隱瞞，只有同行才能看出來。告訴你，臨機應變時不要泄露天機。壬戌年（1142年）我拿著它，見它還在。作偈嘲諷說：『咄，你這老東西真是空虛，還想餵魚鱉嗎？要走不乾脆走，只管向人說。』普庵笑著說：『等兄長來證明罷了。』於是告知四眾弟子，眾人聚集。普庵為大家說法要，仍說偈語：『坐著死去，站著死去，不如水葬。一省柴火燒，二省挖墓穴。撒手便走，不妨快活舒暢。誰是知音？船子和尚。高尚的風範難以繼承百千年，一曲漁歌很少人唱。』於是盤腿坐在盆中，順著水流而下。眾人都跟隨到海邊。普庵取來東西堵住盆，想把水舀出去，但水卻無法進入。又乘著水流而去，喝道：『船子當年返回故鄉，沒軌跡處妙難量。真風遍寄知音者，鐵笛橫吹作散場。』他的笛聲嗚咽。頃刻間，在蒼茫之中，看見他把笛子擲向空中而消失。眾人號啕思慕，畫像紀念他。三天後，在沙灘上跏趺而坐，顏色如生。道士和俗人都爭著去迎接他回來，停留了五天，火化。舍利子大如豆子的數不清。雙鶴在空中盤旋，火化完畢后離去。享年七十七歲。持禪師又作偈悼念說：『僧不僧，俗不俗，曾得到死心禪師親自囑託。平生知命只逍遙，修行卻無清凈福。東西南北放癡憨，七十七年捏怪足。漆桶裡著到，波里濤洗浴。箇中誰會無生曲？隨流去又流歸，莫是庵前戀筇竹。阿呵呵老大哥，快活誰人奈汝何。』
（癸亥年（1143年））法忠禪師傳法印肅
印肅（Yin Su），宜春余氏之子。號普庵（Pu'an）。出生時，鄰居夜裡望見他的房間，祥光照亮天空，遠近的人都驚愕。不久后，蓮花盛開在道旁，有人看見田埂上也有蓮花。眾人都更加覺得奇異。六歲時夢見一個僧人，點著他的胸口說：『你將來應當自己覺悟。』
【English Translation】 English version: The hammer is as hard as iron. It's hard to deceive, only those in the trade can see through it. I tell you, don't leak the secret when responding to the situation. In the Renxu year (1142), I held it and saw that it was still there. I composed a verse to mock it: 'Bah, you old thing, so empty, still wanting to feed the fish and turtles? If you want to go, why don't you just go? Why do you keep talking to people?' Pu'an smiled and said, 'Waiting for my brother to come and prove it.' Then he told the fourfold assembly, and everyone gathered. Pu'an spoke the Dharma essence for everyone, and still spoke in verse: 'Sitting and dying, standing and dying, is not as good as water burial. It saves firewood for burning, and it saves digging a grave. Letting go and leaving, it's good to be happy and carefree. Who is the confidant? Boatman Monk. The noble demeanor is difficult to inherit for hundreds and thousands of years, and few people sing a fisherman's song.' Then he sat cross-legged in a basin and floated down the river. Everyone followed to the seaside. Pu'an took something to block the basin, wanting to scoop the water out, but the water could not enter. He rode the current again and shouted: 'Boatman returned to his hometown in those years, the mystery of the traceless place is immeasurable. The true wind is widely sent to confidants, the iron flute is played horizontally as the end of the show.' His flute sound was sobbing. In an instant, in the vastness, he was seen throwing the flute into the air and disappearing. Everyone wailed and missed him, and made a portrait to commemorate him. Three days later, he sat in the lotus position on the beach, his color as if alive. Taoists and laypeople scrambled to welcome him back, stayed for five days, and cremated him. The relics were as big as soybeans and countless. Two cranes circled in the air and left after the cremation. He lived to be seventy-seven years old. Chan Master Chi also composed a verse to mourn him: 'Neither monk nor layman, he once received the personal entrustment of Dead Heart Chan Master. All his life he knew his fate and was carefree, but his practice had no pure blessings. He let go of foolishness in all directions, and made strange things for seventy-seven years. He was put in a lacquer bucket and bathed in the waves. Who in this knows the song of no birth? Following the flow, he goes and returns, could it be that he is attached to the bamboo staff in front of the hermitage? Ah ha ha, old brother, who can do anything to your happiness?'
(Guihai year (1143)) Chan Master Fazhong transmitted the Dharma seal to Su
Yin Su, son of the Yu family of Yichun. His name was Pu'an. When he was born, neighbors saw his room at night, with auspicious light illuminating the sky, and people near and far were astonished. Soon after, lotuses bloomed on the roadside, and some saw lotuses on the ridges of the fields. Everyone felt it was even more strange. At the age of six, he dreamed of a monk who pointed to his chest and said, 'You should awaken yourself in the future.'
既窹白母。母視其點紅瑩大。似世之櫻珠。遂許出家。紹興四年。投壽隆院。事賢和尚。賢授以法華經。肅曰。諸佛元旨。貴悟於心。數墨循行。何益於道。賢甚器之。癸亥聞法忠道望。因辭賢游湘。問萬法歸一。一歸何處。忠豎拂示之。肅便有省○金大覺寺法慶。初住泗州普照。后遷嵩少。破汴被虜。北方牧牛。次居東京。因侍者讀洞山錄。作愚癡齋。侍者曰。古人甚奇。慶曰。吾化后汝可喚之。若能回來。是有道力也。皇統三年。作頌曰。今年五月初五。四大將離本主。白骨當風揚卻。占免檀那地土。衣物盡付侍者齋僧。始聞初夜鐘聲。坐逝。侍者曰。昔約令喚。遂喚三聲。慶應曰作么。曰和尚何裸跣而去。曰來時何有。侍者欲強穿衣。慶曰。休留與後人。曰正恁么時如何。曰也只恁么。復書一偈曰。七十三年如掣電。臨行為君通一線。鐵牛𨁝跳過新羅。撞破虛空七八片。儼然而化。壽七十三。
佛祖綱目卷第三十七之下 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十八(結字號)
甲子(宋高宗紹興十四年起金皇統四年)己巳(金改天德)癸酉(金改貞元)丙子(金改正隆)辛巳(金大定元年)癸未(孝宗隆興元年)乙酉(改乾道)甲午(改淳熙)庚戌(光宗
【現代漢語翻譯】 既醒悟告訴了母親。母親看他眉間白毫放出的光芒，紅潤而明亮，像世間的櫻桃一樣。於是答應他出家。紹興四年（1134年），投奔壽隆院，侍奉賢和尚。賢和尚傳授給他《法華經》。僧人道肅說：『諸佛的根本宗旨，貴在內心的領悟，如果只是誦讀經文，對修行有什麼益處呢？』賢和尚非常器重他。癸亥年，聽說泗州法忠禪師的道行和聲望很高，於是辭別賢和尚去湘地遊學，問道：『萬法歸於一，一又歸於何處？』法忠禪師豎起拂塵來開示他。道肅禪師因此有所領悟。金國大覺寺的法慶禪師，最初住在泗州普照寺，後來遷到嵩山少林寺。汴京被金兵攻破后被俘虜，在北方放牛。之後居住在東京（今河南開封）。一次，侍者讀《洞山語錄》，法慶禪師做了『愚癡齋』。侍者說：『古人真是奇特。』法慶禪師說：『我圓寂后你可以呼喚我，如果我能回來，就是有道力。』皇統三年（1143年），法慶禪師作頌說：『今年五月初五，四大（地、水、火、風）將要離開本主，白骨迎風飄揚，佔據免除檀越（施主）供養的土地。』將衣物全部交給侍者齋僧，剛聽到初夜的鐘聲，就坐化圓寂了。侍者說：『以前有約定可以呼喚您。』於是呼喚了三聲。法慶禪師應聲說：『做什麼？』侍者說：『和尚您為何赤腳而去？』法慶禪師說：『來的時候有什麼？』侍者想要強行為他穿衣服，法慶禪師說：『留下給後人吧。』侍者說：『正在這個時候該如何？』法慶禪師說：『也只是這樣。』又寫了一首偈語說：『七十三年如閃電，臨終為你開一線。鐵牛跳過新羅國，撞破虛空七八片。』說完安然而逝。享年七十三歲。
《佛祖綱目》卷第三十七之下 卍新續藏第 85 冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第三十八
甲子（宋高宗紹興十四年（1144年）起，金皇統四年（1144年）），己巳（金改天德），癸酉（金改貞元），丙子（金改正隆），辛巳（金大定元年），癸未（孝宗隆興元年），乙酉（改乾道），甲午（改淳熙），庚戌（光宗）
【English Translation】 Having awakened, he told his mother. His mother saw the red and bright light emitted from the white hair between his eyebrows, resembling the cherries of the world. Therefore, she agreed to his ordination. In the fourth year of Shaoxing (1134), he went to Shoulung Monastery to serve the Venerable Xian. Venerable Xian taught him the Lotus Sutra. The monk Daosu said, 'The fundamental purpose of all Buddhas lies in the understanding of the heart. If one only recites the scriptures, what benefit is there to cultivation?' Venerable Xian greatly valued him. In the year Guihai, having heard of the virtuous conduct and reputation of Chan Master Fazhong of Sizhou, he bid farewell to Venerable Xian and traveled to Xiang to study, asking, 'The myriad dharmas return to one, where does the one return to?' Chan Master Fazhong raised his whisk to enlighten him. Chan Master Daosu thus had some understanding. Chan Master Faqing of Dajue Monastery in the Jin Dynasty initially resided in Puzhao Monastery in Sizhou, and later moved to Shaolin Monastery on Mount Song. After Bianjing was captured by the Jin army, he was captured and herded cattle in the north. Later, he resided in Tokyo (present-day Kaifeng, Henan). Once, when an attendant was reading the Dongshan Records, Chan Master Faqing performed a 'foolish fast'. The attendant said, 'The ancients were truly extraordinary.' Chan Master Faqing said, 'After my passing, you may call out to me. If I can return, it means I have spiritual power.' In the third year of Huangtong (1143), Chan Master Faqing composed a verse saying, 'This year, on the fifth day of the fifth month, the four elements (earth, water, fire, wind) will leave their master, white bones will flutter in the wind, occupying the land exempt from the offerings of danapati (benefactors).' He gave all his clothes to the attendant to offer to the monks, and just as he heard the sound of the first night bell, he sat in meditation and passed away. The attendant said, 'We had an agreement that I could call out to you.' So he called out three times. Chan Master Faqing responded, 'What is it?' The attendant said, 'Why did the Venerable One leave barefoot?' Chan Master Faqing said, 'What was there when I came?' The attendant wanted to forcibly put clothes on him, but Chan Master Faqing said, 'Leave them for later generations.' The attendant said, 'What about at this very moment?' Chan Master Faqing said, 'It is just like this.' He then wrote a verse saying, 'Seventy-three years like lightning, on the verge of death, I open a line for you. The iron ox leaps over Silla, smashing the void into seven or eight pieces.' After saying this, he passed away peacefully. He lived to the age of seventy-three.
Comprehensive Record of the Patriarchs of the Buddha, Volume 37, Part 2 Manji New Supplement to the Tripitaka, Volume 85, No. 1594, Comprehensive Record of the Patriarchs of the Buddha
Comprehensive Record of the Patriarchs of the Buddha, Volume 38
Jiazi (Starting from the 14th year of Shaoxing of Emperor Gaozong of Song (1144), the 4th year of Huangtong of Jin (1144)), Jisi (Jin changed to Tiande), Guiyou (Jin changed to Zhenyuan), Bingzi (Jin changed to Zheng Long), Xinsi (1st year of Dading of Jin), Guiwei (1st year of Longxing of Emperor Xiaozong), Yiyou (changed to Qiandao), Jiawu (changed to Chunxi), Gengxu (Emperor Guangzong)
紹熙元年金明昌元年)乙卯(改慶元)丁巳(金改承安)辛酉(寧宗嘉泰元年)癸亥(宋寧宗嘉泰三年止)
(甲子)清了禪師住補陀
清了。左綿雍氏子。襁褓入寺見佛。喜動眉睫。年十八得度。習經論領大意。出蜀參丹霞子淳。淳問。如何是空劫以前自己。了擬對。淳曰。你鬧在。且去。一日登缽盂峰。豁然契悟。歸白淳。淳掌曰。將謂你知有。了便禮拜。淳翼日上堂。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。了直前曰。和尚今日瞞某甲不得也。淳曰。你試舉我今日底看。了良久。淳曰。將謂你瞥地。了拂袖便出。出世住長蘆。未幾。卓庵補陀。
(乙丑)道行禪師住烏巨(佛眼遠法嗣臨濟十二世)
道行。號雪堂。處州葉氏子。得度遊方。參清遠。聞舉玄沙筑著腳指話。遂大悟。普照有一老僧。每日誦大悲咒三百遍。諸經咒亦然。至夜。又禮佛三百拜。行見其波波劫劫不閑。一日謂之曰。何不一切放下。答曰。才放下便閑過。行曰。你若放下卻不閑過。因語眾曰。此皆信力未充。所以尋常向兄弟道。不要上他機境。如何謂之機境。佛謂之機境。法謂之機境。而況文章一切雜事乎。若守閑閑地。自然虛而靈。寂而妙。如水上葫蘆子。蕩蕩地無拘無絆。拶著便動。捺
【現代漢語翻譯】 現代漢語譯本 （紹熙元年（1190年）金明昌元年）乙卯（改慶元）丁巳（金改承安）辛酉（寧宗嘉泰元年（1201年））癸亥（宋寧宗嘉泰三年（1203年）止）
（甲子）清了禪師住補陀
清了，左綿雍氏之子。還在襁褓中時進入寺廟，見到佛像，喜悅之情溢於言表。十八歲時剃度出家，學習經論，領會其大意。離開四川去參訪丹霞子淳。子淳問：『什麼是空劫以前的自己？』清了正要回答，子淳說：『你太吵鬧了，先去吧。』一天，清了登上缽盂峰，忽然徹底領悟。回來告訴子淳，子淳打了他一掌說：『還以為你知道了。』清了便行禮拜謝。子淳第二天上堂說法：『陽光照耀著孤峰，一片翠綠，月光照在溪水上，一片寒冷。祖師的玄妙訣竅，不要在寸心裡尋求安穩。』說完便下座。清了直接上前說：『和尚今天可瞞不過我。』子淳說：『你試著說說我今天說了什麼。』清了沉默良久。子淳說：『還以為你一下子就明白了。』清了拂袖而去。後來出世住持長蘆寺，沒過多久，又主持補陀寺。
（乙丑）道行禪師住烏巨（佛眼遠法嗣臨濟十二世）
道行，號雪堂，處州葉氏之子。剃度出家后四處遊歷參學。參訪清遠時，聽到清遠提起玄沙筑著腳指的話，於是大悟。普照寺有一位老僧，每天誦唸大悲咒三百遍，其他經咒也是如此。到了晚上，又禮佛三百拜。道行看到他這樣波波劫劫不得清閑，一天對他說：『為什麼不一切放下？』老僧回答說：『才放下就閑過了。』道行說：『你如果放下，反而不會閑過。』於是對大眾說：『這都是因為信力不足。所以我常常對你們說，不要陷入他的機境。』什麼是機境呢？佛是機境，法是機境，更何況是文章一切雜事呢？如果守住閑閑的境地，自然會虛而靈，寂而妙，就像水上的葫蘆，盪盪悠悠，沒有拘束沒有牽絆，一碰就動，按
【English Translation】 English version (Shao Xi 1st Year (1190) Jin Ming Chang 1st Year) Yi-Mao (changed to Qing Yuan), Ding-Si (Jin changed to Cheng An), Xin-You (Ning Zong Jia Tai 1st Year (1201)), Gui-Hai (Song Ning Zong Jia Tai 3rd Year (1203) End)
(Jia-Zi) Zen Master Qingliao resided at Putuo
Qingliao, son of the Yong family of Zuomian. As an infant in swaddling clothes, he entered a temple and, upon seeing the Buddha image, his joy was evident in his face. At the age of eighteen, he was ordained, studied the scriptures and treatises, and grasped their general meaning. He left Sichuan to visit Danxia Zichun. Zichun asked, 'What is your original self before the empty aeon?' Qingliao was about to answer when Zichun said, 'You are too noisy, go away.' One day, Qingliao climbed Bōyú Peak and suddenly had a complete awakening. He returned and told Zichun, who slapped him and said, 'I thought you knew.' Qingliao then bowed in gratitude. The next day, Zichun ascended the hall and said, 'The sun shines on the solitary peak, green and lush; the moon reflects on the stream, cold and clear. The mysterious secrets of the Patriarchs should not be sought for peace in the inch of the heart.' Then he descended from the seat. Qingliao went straight forward and said, 'Venerable Sir, you cannot deceive me today.' Zichun said, 'Try to tell me what I said today.' Qingliao remained silent for a long time. Zichun said, 'I thought you understood it at a glance.' Qingliao flung his sleeves and left. Later, he came into the world to reside at Changlu Temple, and before long, he also presided over Putuo Temple.
(Yi-Chou) Zen Master Daohang resided at Wuju (Dharma heir of Foyan Yuan, 12th generation of Linji)
Daohang, styled Xuetang, was the son of the Ye family of Chuzhou. After being ordained, he traveled everywhere to study. When he visited Qingyuan, he heard Qingyuan mention the story of Xuansha stubbing his toe, and he had a great awakening. There was an old monk at Puzhao Temple who recited the Great Compassion Mantra three hundred times every day, and the other sutras and mantras as well. At night, he also prostrated to the Buddha three hundred times. Daohang saw him being busy and restless, unable to find peace, and one day said to him, 'Why don't you let go of everything?' The old monk replied, 'If I let go, I will be idle.' Daohang said, 'If you let go, you will not be idle.' Then he said to the assembly, 'This is all because their faith is not strong enough. That is why I often tell you brothers, do not fall into his 'machine state'. What is the 'machine state'? The Buddha is the 'machine state', the Dharma is the 'machine state', let alone writing and all sorts of miscellaneous affairs? If you maintain a state of leisure, you will naturally be empty and spiritual, silent and wonderful, like a gourd on the water, drifting freely, without restraint or hindrance, moving at the slightest touch, pressing
著便轉。真得大自在也。紹興乙丑。住衢州烏巨。嘗與凈無染書曰。比見禪人傳錄公拈古。于中。僧問趙州。如何是佛。殿里底。拈云。須知一個髑髏里內。有撐天拄地人。竊疑傳錄之誤。決不是公語也。何故。蓋楊岐子孫。終不肯認個鑒覺。若認鑒覺。陰界尚出不得。何有宗門奇特事耶。因此亦嘗頌之。頌曰。不立孤危機未峻。趙州老子玉無瑕。當頭指出殿里底。刬盡茫茫三界華。一日侍郎曾開。待制程智道。舉東坡呈照覺偈。問行曰。此老見處何如。行曰。可惜雙腳踏在爛泥里。開曰。師能為料理否。行即對曰。溪聲廣長舌。山色清凈身。八萬四千偈。明明舉似人。二公相顧歎服。行后示寂。以後事委弟子。教授汪喬年示偈曰。識則識自本心。見則見自本性。識得本心本性。正是宗門大病。注曰。爛泥里有刺。莫道不疑好。黎明沐浴更衣。跏趺而逝。阇維。五色舍利。煙所至處累然。齒舌不壞○守仁。號且庵。上虞人。參道行。一日聞行普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝云。只今箭發也。看看。仁不覺倒身。作避箭勢。忽然省悟。后住長蘆。學士呂正己。嘗問仁曰。衣里藏珠。是甚麼人。仁起抖擻曰。一物也無。正己唯唯。仁贈偈曰。君今親切到
【現代漢語翻譯】 現代漢語譯本 這就對了，真正得到了大自在了。紹興乙丑年（1145年）時，住在衢州烏巨。曾經與凈無染書信說：『近來看到禪人傳抄您的拈古，其中，僧人問趙州：『如何是佛？』您回答：『殿里底。』並拈出：『須知一個髑髏里內，有撐天拄地人。』我私下懷疑傳抄有誤，決不是您說的話。』為什麼呢？因為楊岐的子孫，始終不肯承認鑒覺。如果承認鑒覺，陰界尚且出不去，哪裡還有宗門奇特的事呢？』因此也曾經作頌來評論這件事，頌詞說：『不立孤危機未峻，趙州老子玉無瑕。當頭指出殿里底，刬盡茫茫三界華。』 有一天，侍郎曾開、待制程智道，舉東坡呈照覺的偈語，問行普：『這位老先生的見解如何？』行普說：『可惜雙腳踏在爛泥里。』曾開說：『師父能為他料理嗎？』行普立即回答說：『溪聲廣長舌，山色清凈身。八萬四千偈，明明舉似人。』兩位官員互相看著，歎服不已。行普後來圓寂，將後事委託給弟子。教授汪喬年示偈說：『識則識自本心，見則見自本性。識得本心本性，正是宗門大病。』並註解說：『爛泥里有刺，莫道不疑好。』黎明時沐浴更衣，跏趺坐而逝。火化后，有五色舍利，煙所飄到的地方堆積如山，牙齒和舌頭沒有損壞。 守仁，號且庵，上虞人，參問道行。有一天聽到道行普說：『現在的兄弟們做功夫，正如練習射箭。先安穩站好，然後練習方法。之後即使無心，因為長期練習的緣故，箭發皆中。』道行普大喝一聲說：『只今箭發也，看看！』守仁不自覺地倒身，做出躲避箭的姿勢，忽然醒悟。後來住在長蘆。學士呂正己曾經問守仁：『衣里藏珠，是什麼人？』守仁起身抖擻說：『一物也無。』呂正己唯唯稱是。守仁贈送偈語說：『君今親切到』
【English Translation】 English version Then it turns out right, truly attaining great freedom. In the year Yichou of the Shaoxing reign (1145), he resided in Wuju, Quzhou. He once wrote a letter to Jing Wuran, saying: 'Recently, I saw Chan practitioners transcribing your 'Niangu' (commentary on ancient cases), in which a monk asked Zhaozhou, 'What is Buddha?' You replied, 'The one in the hall.' And you added, 'One must know that within a skull, there is a person who supports the heavens and props up the earth.' I privately suspect that there is an error in the transcription, and it is definitely not your words.' Why? Because the descendants of Yangqi will never acknowledge 'Jianjue' (discriminating awareness). If they acknowledge 'Jianjue', they cannot even escape the Yin realm, let alone have the extraordinary matters of the Zen school.' Therefore, he once composed a verse to comment on this matter, saying: 'Not establishing a solitary crisis, the danger is not yet severe; Old Master Zhaozhou is like flawless jade. Pointing directly at the one in the hall, sweeping away the vast flowers of the Three Realms.' One day, Attendant Minister Zeng Kai and Vice-Minister Cheng Zhidao, cited Su Shi's verse presented to Zhao Jue, asking Xingpu, 'What is this old gentleman's view?' Xingpu said, 'It's a pity that both feet are stepping in the mud.' Zeng Kai said, 'Can the master take care of it for him?' Xingpu immediately replied, 'The sound of the stream is the broad and long tongue, the mountain colors are the pure body. Eighty-four thousand verses, clearly shown to people.' The two officials looked at each other and sighed in admiration. Xingpu later passed away, entrusting his affairs to his disciples. Professor Wang Qiaonian showed a verse saying: 'To know, then know your original mind; to see, then see your original nature. To know the original mind and original nature is precisely the great illness of the Zen school.' And he annotated, 'There are thorns in the mud, don't say it's good not to doubt.' At dawn, he bathed and changed clothes, sat in the lotus position and passed away. After cremation, there were five-colored 'Sharira' (relics), and the places where the smoke reached were piled up like mountains, and the teeth and tongue were not damaged. Shouren, with the alias Qie'an, was from Shangyu, and studied with Daoxing. One day, he heard Daoxing Pu say: 'The brothers doing Kung Fu now are just like practicing archery. First, stabilize your feet, then practice the method. Afterwards, even without intention, because of long-term practice, every arrow hits the mark.' Daoxing Pu shouted, 'The arrow is released now, look!' Shouren unconsciously fell down, making a gesture to avoid the arrow, and suddenly awakened. Later, he lived in Changlu. Academician Lu Zhengji once asked Shouren, 'The pearl hidden in the clothes, who is it?' Shouren got up and shook his clothes, saying, 'There is nothing at all.' Lu Zhengji agreed. Shouren gave a verse saying, 'You are now intimately arrived.'
長蘆。抖擻衣衫一物無。此去逢人如有問。但言風急浪花粗。正己亦獻偈曰。鍼芥相投宿有緣。千年孤立雪庭寒。禪人若問前程事。萬里長安到不難○東明遷。得法于慕喆。晚居溈山真如庵。一日閱楞嚴經。至如我按指海印發光。有僧侍傍。指以問曰。此處佛意如何。曰釋迦老子。好與三十棒。僧曰。何故。曰用按指作甚麼。僧又曰。汝暫舉心。塵勞先起。又作么生。曰亦是海印發光。僧當下欣然曰。許多時蹉過。今日方得受用也○明辯。佛眼法嗣。住安吉州道場。家風嚴冷。初機多憚之。室中嘗垂問學者曰。貓兒為甚麼愛捉老鼠。又曰。板鳴因甚麼犬吠。又曰。蚯蚓為甚麼化為百合。作達磨贊曰。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話𣠽。只履無處埋藏。不是一番寒徹骨。爭得梅花撲鼻香。道行一見。大稱賞曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。自是衲子奔湊。一日葛待制勝仲。攜客造辯室。坐論天地一指萬物一馬。滾滾不已。辯若不聞。仲疑而問曰。師謂何如。辯笑而不答。良久。厲聲喚待制。仲倉皇應諾。辯曰。天地一指萬物一馬。仲欣然曰。須是和尚始得。辯臨終登座。拈拄杖。於左邊卓一下曰。三十二相無此相。于右邊卓一下曰。八十種好無此好。僧繇一筆畫成。志公露出草藁。又卓
【現代漢語翻譯】 現代漢語譯本： 長蘆（地名）。抖擻衣衫，一物也無。此去若逢人問起，但說風急浪花粗。正己也獻偈說：鍼芥相投，宿世有緣，千年孤立，雪庭寒冷。禪人若問前程事，萬里長安（唐朝首都，公元618年-907年）到也不難。 東明禪師，得法于慕喆禪師，晚年居住在溈山真如庵。一日閱讀《楞嚴經》，讀到『如我按指，海印發光』處，有僧人侍立在旁，指著經文問道：『此處佛意如何？』東明禪師說：『釋迦老子，好該打三十棒！』僧人問：『為何？』東明禪師說：『用按指作甚麼？』僧人又問：『你暫且舉心動念，塵勞便先起，又該如何？』東明禪師說：『也是海印發光。』僧人當下欣然說：『許多時日都錯過了，今日方才得受用啊！』 明辯禪師，是佛眼禪師的法嗣，住在安吉州道場，家風嚴厲冷峻，初學者多畏懼他。他在禪房中常常垂問學人：『貓兒為什麼愛捉老鼠？』又問：『板鳴因什麼犬吠？』又問：『蚯蚓為什麼化為百合？』他作達磨（菩提達摩，禪宗始祖）贊說：『升元閣前，茫然不知所措；洛陽峰畔，乖張不合時宜。皮髓傳成話柄，只履無處埋藏。不是一番寒徹骨，爭得梅花撲鼻香。』道行禪師一見此贊，大為讚賞說：『先師還有這樣的人在！只需此贊，便可以堵住天下人的嘴。』自此衲子紛紛奔向他。一日，葛待制勝仲，帶著客人來到明辯禪師的禪房，坐著討論天地一指、萬物一馬的道理，滔滔不絕。明辯禪師好像沒聽見一樣。葛待制疑惑地問道：『禪師您認為如何？』明辯禪師笑著不回答。過了很久，厲聲呼喚待制。葛待制倉皇應諾。明辯禪師說：『天地一指，萬物一馬。』葛待制欣然說：『必須是和尚才能說出這樣的話啊！』明辯禪師臨終時登上法座，拿起拄杖，在左邊敲一下說：『三十二相沒有此相。』在右邊敲一下說：『八十種好沒有此好。』僧繇一筆畫成，志公露出草稿。又敲了一下。
【English Translation】 English version: Changlu (place name). He dusts off his clothes, possessing nothing. If someone asks about him on this journey, just say the wind is strong and the waves are rough. Zhengji also offered a verse: 'Needle and mustard seed meet, a karmic connection from past lives. Standing alone for a thousand years, the snow-covered courtyard is cold. If a Chan practitioner asks about the future, reaching Chang'an (capital of Tang Dynasty, 618-907 AD) is not difficult.' Chan Master Dongming, who received the Dharma from Chan Master Muzhe, resided in the Zhenru Hermitage on Mount Wei in his later years. One day, while reading the Shurangama Sutra, at the passage 'As I press my finger, the sea-seal emits light,' a monk stood beside him and pointed to the text, asking, 'What is the Buddha's intention here?' Chan Master Dongming said, 'Shakya Buddha deserves thirty blows!' The monk asked, 'Why?' Chan Master Dongming said, 'What's the use of pressing the finger?' The monk then asked, 'If you momentarily raise a thought, defilements will arise first, what then?' Chan Master Dongming said, 'It is also the sea-seal emitting light.' The monk immediately rejoiced and said, 'I have missed it for so long, only today do I receive its benefit!' Chan Master Mingbian, a Dharma heir of Chan Master Foyan, resided in the Dojo of Anji Prefecture. His family style was strict and cold, and many beginners were afraid of him. In his room, he often asked students: 'Why do cats love to catch mice?' He also asked: 'Why do dogs bark when the board creaks?' He also asked: 'Why do earthworms transform into lilies?' He composed a eulogy for Bodhidharma (the first patriarch of Zen): 'Before the Shengyuan Pavilion, at a loss; beside Mount Luoyang, eccentric and out of place. The marrow and skin are passed down as a topic of conversation, the single shoe cannot be found. If not for a bone-chilling cold, how could the plum blossom's fragrance assault the nose?' Chan Master Daohang, upon seeing this eulogy, greatly praised it, saying, 'The late master still has such a person! This eulogy alone can silence the tongues of everyone in the world.' From then on, monks flocked to him. One day, Ge Shengzhong, a Drafter of the Imperial Edicts, brought guests to Chan Master Mingbian's room, and they sat discussing the principle of 'heaven and earth as one finger, all things as one horse,' talking incessantly. Chan Master Mingbian seemed not to hear. Ge Shengzhong asked in doubt, 'What does the master think?' Chan Master Mingbian smiled without answering. After a long time, he sternly called out to the Drafter. Ge Shengzhong responded in a fluster. Chan Master Mingbian said, 'Heaven and earth as one finger, all things as one horse.' Ge Shengzhong happily said, 'Only a monk could say such a thing!' Chan Master Mingbian, on his deathbed, ascended the Dharma seat, picked up his staff, and struck it once on the left, saying, 'The thirty-two marks do not have this mark.' He struck it once on the right, saying, 'The eighty minor characteristics do not have this characteristic.' Sengyou completed it with one stroke, Zhi Gong revealed the draft. He struck it again.
一下。顧大眾曰。莫懊惱。直下承當休更討。下座歸方丈。儼然趺坐而逝。火后收靈骨舍利。塔于仙人山○朱熹。字元晦。號晦庵。婺源人。少年不樂讀時文。因聽一尊宿談禪。直指本心。遂悟昭昭靈靈一著。年十八。從劉子翚游。翚意其留心舉業。搜之筴中。惟大慧語錄一帙而已。嘗致書道謙曰。向蒙妙喜開示。從前記持文字。心識計較。不得置絲毫許在胸中。但以狗子話。時時提撕。愿投一語。警所不逮。謙答曰。某二十年。不能到無疑之地。后忽知非勇猛直前。便是一刀兩段。把這一念。提撕狗子話頭。不要商量。不要穿鑿。不要去知見。不要強承當。熹于言下有省。有久雨齋居誦經詩曰。端居獨無事。聊披釋氏書。暫息塵累牽。超然與道居。門掩竹林幽。禽鳴山雨余。了此無為法。身心同晏如。嘗曰。看來佛氏之學。與吾儒甚相似。如雲有物先天地。無形本寂寥。能為萬象主。不逐四時凋。撲落非他物。縱橫不是塵。山河及大地。全露法王身。看他是甚麼樣見識。今區區小儒。怎生出得他手。宜其為他麾下也。又曰。今人多言。為事所奪。有妨講學。此是不能使船。嫌曲溪耳。遇富貴。就富貴上做工夫。遇貧賤。就貧賤上做工大。語有之。假使鐵輪頂上旋。定慧圓明終不失。世間萬事顛倒迷妄。耽嗜戀著。無
【現代漢語翻譯】 下面，顧大眾說：『不要懊惱，直接承擔，不要再尋求其他。』說完下座回到方丈室，端正地跏趺坐化而逝。火化后，收取靈骨舍利，建塔于仙人山。朱熹（1130-1200），字元晦，號晦庵，婺源人。少年時不喜歡讀科舉文章，因為聽一位尊宿談禪，直指本心，於是領悟了昭昭靈靈的本性。十八歲時，跟隨劉子翚學習。劉子翚認為他會專心於科舉事業，搜查他的書箱，只有大慧語錄一帙而已。曾經寫信給道謙說：『先前蒙妙喜開示，從前記憶的文字，心識的計較，不得在心中留下絲毫。但以『狗子無佛性』的話頭，時時提起警醒。愿投一語，警醒我所不及之處。』道謙回答說：『我二十年，不能到達無疑之地，後來忽然知道非勇猛直前，便是一刀兩斷。把這一念，提起『狗子無佛性』的話頭，不要商量，不要穿鑿，不要去知見，不要強行承擔。』朱熹在言下有所領悟。曾經在久雨齋居時誦經作詩說：『端正地居住獨處無事，姑且翻閱釋迦牟尼的書籍。暫時停止塵世的牽累，超然地與道同居。門掩竹林幽靜，鳥鳴山雨過後。瞭解這無為之法，身心同樣安寧。』曾經說：『看來佛氏之學，與我們儒家很相似。如雲有物先天地，無形本寂寥，能為萬象主，不逐四時凋。撲落非他物，縱橫不是塵。山河及大地，全露法王身。』看他是甚麼樣見識，今區區小儒，怎生出得他手，宜其為他麾下也。又說：『現在人多說，為事務纏身，妨礙講學，這是不能駕船，嫌溪流彎曲罷了。遇到富貴，就在富貴上做工夫；遇到貧賤，就在貧賤上做工夫。』俗語說：『假使鐵輪頂上旋，定慧圓明終不失。』世間萬事顛倒迷妄，耽於享樂，沉溺於愛戀，沒有 現代漢語譯本：下面，顧大眾說：『不要懊惱，直接承擔，不要再尋求其他。』說完下座回到方丈室，端正地跏趺坐化而逝。火化后，收取靈骨舍利，建塔于仙人山。朱熹（1130年-1200年），字元晦，號晦庵，婺源人。少年時不喜歡讀科舉文章，因為聽一位尊宿談禪，直指本心，於是領悟了昭昭靈靈的本性。十八歲時，跟隨劉子翚學習。劉子翚認為他會專心於科舉事業，搜查他的書箱，只有大慧語錄一帙而已。曾經寫信給道謙說：『先前蒙妙喜開示，從前記憶的文字，心識的計較，不得在心中留下絲毫。但以『狗子無佛性』的話頭，時時提起警醒。愿投一語，警醒我所不及之處。』道謙回答說：『我二十年，不能到達無疑之地，後來忽然知道非勇猛直前，便是一刀兩斷。把這一念，提起『狗子無佛性』的話頭，不要商量，不要穿鑿，不要去知見，不要強行承擔。』朱熹在言下有所領悟。曾經在久雨齋居時誦經作詩說：『端正地居住獨處無事，姑且翻閱釋迦牟尼的書籍。暫時停止塵世的牽累，超然地與道同居。門掩竹林幽靜，鳥鳴山雨過後。瞭解這無為之法，身心同樣安寧。』曾經說：『看來佛氏之學，與我們儒家很相似。如雲有物先天地，無形本寂寥，能為萬象主，不逐四時凋。撲落非他物，縱橫不是塵。山河及大地，全露法王身。』看他是甚麼樣見識，今區區小儒，怎生出得他手，宜其為他麾下也。又說：『現在人多說，為事務纏身，妨礙講學，這是不能駕船，嫌溪流彎曲罷了。遇到富貴，就在富貴上做工夫；遇到貧賤，就在貧賤上做工夫。』俗語說：『假使鐵輪頂上旋，定慧圓明終不失。』世間萬事顛倒迷妄，耽於享樂，沉溺於愛戀，沒有
【English Translation】 Then, addressing the assembly, he said, 'Do not be distressed. Directly accept it and seek no further.' After saying this, he descended from the seat and returned to his abbot's room, where he sat in full lotus posture and passed away. After cremation, his spiritual bone relics were collected, and a pagoda was built for them on Xianren Mountain. Zhu Xi (1130-1200), courtesy name Yuanhui, also known as Huian, was a native of Wuyuan. As a young man, he did not enjoy reading examination essays. After listening to a venerable monk discuss Chan (Zen), directly pointing to the original mind, he awakened to the clear and bright nature. At the age of eighteen, he studied with Liu Zihui. Liu Zihui thought he would focus on the examination career, so he searched his book box and found only a copy of the 'Record of Dahui'. He once wrote to Daoqian, saying, 'Previously, I received instruction from Miaoxi, and I must not keep any of the previously memorized texts or mental calculations in my mind. Instead, I should constantly bring up the 'Mu' (dog) koan to awaken myself. I wish to offer a word to alert me to what I have not yet attained.' Daoqian replied, 'For twenty years, I have been unable to reach a state of no doubt. Later, I suddenly realized that unless one advances bravely and directly, it is like cutting something in two with a single stroke. Take this thought and bring up the 'Mu' koan, without deliberation, without speculation, without seeking knowledge, and without forced acceptance.' Zhu Xi had an awakening upon hearing these words. Once, during a long period of rain, he stayed in his study and recited scriptures, composing a poem: 'Sitting upright, alone and without affairs, I casually peruse the books of Shakyamuni. I temporarily cease the entanglements of the world and transcendently dwell with the Dao. The door is closed to the secluded bamboo forest, and birds sing after the mountain rain. Understanding this non-action dharma, body and mind are both at peace.' He once said, 'It seems that the learning of Buddhism is very similar to that of us Confucians. As it is said, 'There is something that precedes heaven and earth, formless and originally still, capable of being the master of all phenomena, not decaying with the four seasons. Falling away is nothing other than this, and spreading out is not dust. Mountains, rivers, and the great earth all reveal the body of the Dharma King.' See what kind of insight it is. How can we petty Confucians escape from his grasp? It is fitting that we are under his command.' He also said, 'Nowadays, many people say that they are overwhelmed by affairs, which hinders their learning. This is like disliking a winding stream because one cannot sail a boat. When encountering wealth and honor, one should work hard on wealth and honor; when encountering poverty and lowliness, one should work hard on poverty and lowliness.' As the saying goes, 'Even if an iron wheel spins on top of one's head, one will never lose samadhi and prajna.' All things in the world are inverted and deluded, indulging in pleasures, and addicted to love, without English version: Then, addressing the assembly, he said, 'Do not be distressed. Directly accept it and seek no further.' After saying this, he descended from the seat and returned to his abbot's room, where he sat in full lotus posture and passed away. After cremation, his spiritual bone relics were collected, and a pagoda was built for them on Xianren Mountain. Zhu Xi (1130-1200), courtesy name Yuanhui, also known as Huian, was a native of Wuyuan. As a young man, he did not enjoy reading examination essays. After listening to a venerable monk discuss Chan (Zen), directly pointing to the original mind, he awakened to the clear and bright nature. At the age of eighteen, he studied with Liu Zihui. Liu Zihui thought he would focus on the examination career, so he searched his book box and found only a copy of the 'Record of Dahui'. He once wrote to Daoqian, saying, 'Previously, I received instruction from Miaoxi, and I must not keep any of the previously memorized texts or mental calculations in my mind. Instead, I should constantly bring up the 'Mu' (dog) koan to awaken myself. I wish to offer a word to alert me to what I have not yet attained.' Daoqian replied, 'For twenty years, I have been unable to reach a state of no doubt. Later, I suddenly realized that unless one advances bravely and directly, it is like cutting something in two with a single stroke. Take this thought and bring up the 'Mu' koan, without deliberation, without speculation, without seeking knowledge, and without forced acceptance.' Zhu Xi had an awakening upon hearing these words. Once, during a long period of rain, he stayed in his study and recited scriptures, composing a poem: 'Sitting upright, alone and without affairs, I casually peruse the books of Shakyamuni. I temporarily cease the entanglements of the world and transcendently dwell with the Dao. The door is closed to the secluded bamboo forest, and birds sing after the mountain rain. Understanding this non-action dharma, body and mind are both at peace.' He once said, 'It seems that the learning of Buddhism is very similar to that of us Confucians. As it is said, 'There is something that precedes heaven and earth, formless and originally still, capable of being the master of all phenomena, not decaying with the four seasons. Falling away is nothing other than this, and spreading out is not dust. Mountains, rivers, and the great earth all reveal the body of the Dharma King.' See what kind of insight it is. How can we petty Confucians escape from his grasp? It is fitting that we are under his command.' He also said, 'Nowadays, many people say that they are overwhelmed by affairs, which hinders their learning. This is like disliking a winding stream because one cannot sail a boat. When encountering wealth and honor, one should work hard on wealth and honor; when encountering poverty and lowliness, one should work hard on poverty and lowliness.' As the saying goes, 'Even if an iron wheel spins on top of one's head, one will never lose samadhi and prajna.' All things in the world are inverted and deluded, indulging in pleasures, and addicted to love, without
一不是戲劇。真不堪著眼也。瑞巖和尚。每日間常自問主人翁惺惺否。自答曰惺惺。今時學者。卻不如此。然熹恨釋氏末流。輒昌言排之。晚年目盲。嘆曰。六祖真聖人也○劉子翚。字彥沖。號屏山。參宗杲。杲示法語曰。這個道理。只為太近。遠不出自家眼睛裡。開眼處便刺著。閤眼處亦不欠少。開口處便道著。合口處亦自現成。擬欲起心動念□當渠。早已蹉過十萬八千了也。翚作十論。或問朱熹。屏山十論之作。全以死生為言。似以此為大事。熹曰。他本是釋學。只是翻騰出來。說許多話耳。后翚得微疾。即謁家廟。與親朋訣。論修身出世之要。居兩日而歿○王十朋。字龜齡。樂清人。紹興中魁多士。幼嘗夢遊天臺石橋。看一石碑。有神僧數百出迎。指朋示眾曰。彼前身。嚴首座也。曾寫此碑。后親到石橋。與夢中所見之境無異。一日問道行曰。先佛說法。觀根發言。依言立義。禪門乃撥去文字。謂至道不可以理求。真理不可以識解。既撥去文字。復刊藏教流通何耶。行曰。經是佛語。以心為宗。心若不明。惟認佛語。欲以理求識解。譬如說食。終不能飽。
(丙寅)凈曇禪師入寂(保寧璣法嗣臨濟第十世)
凈曇。號無竭。得法圓璣。出世住育王。紹興丙寅夏。辭眾檀。歸付院事。四眾擁視。曇揮
【現代漢語翻譯】 現代漢語譯本 一不是戲劇，實在不值得關注。瑞巖和尚（Ruiyan, a monk's name）每天都常常自問『主人翁』（Master of oneself，指自性）是否清醒，然後自己回答說清醒。現在的學者，卻不是這樣。然而朱熹（Zhu Xi, a philosopher's name）憎恨佛教的末流，常常公開地排斥佛教。晚年眼睛瞎了，嘆息說：『六祖（The Sixth Patriarch，指慧能）真是聖人啊！』 劉子翚（Liu Zihui, a scholar's name），字彥沖（Yan Chong），號屏山（Pingshan），參拜宗杲（Zong Gao, a monk's name）。宗杲（Zong Gao）開示法語說：『這個道理，只因爲太近了，遠不出你自己的眼睛裡。睜開眼睛就刺著，閉上眼睛也不欠缺減少。開口說話就說到了，閉口不言也自然現成。想要起心動念去揣摩它，早就錯過十萬八千里了。』劉翚（Liu Hui）寫了十論。有人問朱熹（Zhu Xi）：『屏山（Pingshan）所作的十論，完全以死生為言，好像把這件事當作大事。』朱熹（Zhu Xi）說：『他本來就是研究佛學的，只是把佛學翻來覆去，說了很多話罷了。』後來劉翚（Liu Hui）得了輕微的疾病，就去拜謁家廟，與親朋好友告別，談論修身出世的要點，過了兩天就去世了。 王十朋（Wang Shipeng, a scholar's name），字龜齡（Guiling），是樂清人。在紹興年間（Shaoxing, 1131-1162）的科舉考試中名列前茅。小時候曾經夢遊天臺石橋，看到一塊石碑，有幾百個神僧出來迎接，指著王十朋（Wang Shipeng）給眾人看，說：『他前身是嚴首座（Yan Shouzuo, a monk's name）。曾經寫過這塊石碑。』後來親自到石橋，與夢中所見的景象沒有差別。有一天，他問問道行（Daoxing, a monk's name）說：『過去的佛說法，觀察眾生的根器而發言，依據言語而建立義理。禪門卻要摒棄文字，說至高的道不可以靠理智尋求，真正的道理不可以靠意識理解。既然要摒棄文字，又刊印收藏佛教經典流通做什麼呢？』道行（Daoxing）說：『經是佛說的話，以心為宗旨。心如果不明瞭，就只能認識佛說的話，想要靠理智尋求意識理解，就像是說食物，終究不能吃飽。』 （丙寅年(1146)）凈曇禪師（Jingtan, a monk's name）圓寂（保寧璣（Baoning Ji）的法嗣，臨濟宗（Linji school）第十世） 凈曇（Jingtan），號無竭（Wujie），得法于圓璣（Yuanji）。出世后住在育王寺（Yuwang Temple）。紹興丙寅年（Shaoxing, 1146）夏天，辭別大眾和施主，交託寺院事務。四眾弟子擁擠著觀看，凈曇（Jingtan）揮手告別。
【English Translation】 English version It is not drama. It's truly not worth looking at. Zen Master Ruiyan (Ruiyan, a monk's name) often asked himself daily, 'Is the Master of Oneself (Master of oneself, referring to self-nature) awake?' and answered himself, 'Awake.' Scholars of today are not like this. However, Zhu Xi (Zhu Xi, a philosopher's name) hated the later streams of Buddhism and often openly rejected it. In his later years, he became blind and sighed, 'The Sixth Patriarch (The Sixth Patriarch, referring to Huineng) is truly a sage!' Liu Zihui (Liu Zihui, a scholar's name), styled Yanchong (Yan Chong), named Pingshan (Pingshan), visited Zong Gao (Zong Gao, a monk's name). Zong Gao (Zong Gao) gave a Dharma talk, saying, 'This principle is only because it is too close, it is never far from your own eyes. When you open your eyes, it pricks you; when you close your eyes, it is not lacking. When you open your mouth, you speak of it; when you close your mouth, it is naturally present. If you try to stir your mind and think about it, you have already missed it by a hundred thousand miles.' Liu Hui (Liu Hui) wrote ten essays. Someone asked Zhu Xi (Zhu Xi), 'Pingshan's (Pingshan) ten essays are all about life and death, as if he takes this as a major matter.' Zhu Xi (Zhu Xi) said, 'He was originally studying Buddhism, just turning it over and over, saying a lot of words.' Later, Liu Hui (Liu Hui) contracted a minor illness, and immediately visited the family temple, bid farewell to relatives and friends, and discussed the essentials of cultivating oneself and transcending the world. He passed away two days later. Wang Shipeng (Wang Shipeng, a scholar's name), styled Guiling (Guiling), was from Yueqing. He excelled in the imperial examinations during the Shaoxing era (Shaoxing, 1131-1162). As a child, he once dreamed of traveling to the Stone Bridge of Tiantai, where he saw a stone tablet. Hundreds of divine monks came out to greet him, pointing to Wang Shipeng (Wang Shipeng) and saying to the crowd, 'His previous life was Abbot Yan (Yan Shouzuo, a monk's name). He once wrote this tablet.' Later, he personally went to the Stone Bridge, and the scene he saw was no different from what he had seen in his dream. One day, he asked Daoxing (Daoxing, a monk's name), 'The Buddhas of the past spoke according to the capacity of beings, establishing meaning based on words. The Zen school, however, rejects words, saying that the supreme Dao cannot be sought through reason, and true principle cannot be understood through knowledge. Since words are to be rejected, why then are the Buddhist scriptures printed, collected, and circulated?' Daoxing (Daoxing) said, 'The scriptures are the words of the Buddha, with the mind as their essence. If the mind is not clear, one can only recognize the words of the Buddha, wanting to seek understanding through reason and knowledge is like talking about food, which ultimately cannot satisfy hunger.' (In the year Bingyin (1146), Zen Master Jingtan (Jingtan, a monk's name) passed away (a Dharma heir of Baoning Ji (Baoning Ji), the tenth generation of the Linji school (Linji school)) Jingtan (Jingtan), named Wujie (Wujie), received the Dharma from Yuanji (Yuanji). After entering the world, he resided at Yuwang Temple (Yuwang Temple). In the summer of the Bingyin year of Shaoxing (Shaoxing, 1146), he bid farewell to the assembly and patrons, entrusting the affairs of the monastery. The fourfold assembly crowded around to watch, and Jingtan (Jingtan) waved goodbye.
扇久之。書偈曰。這漢從來沒縫罅。五十六年成話𣠽。今朝死去見閻王。劍樹刀山得人怕。打一圓相曰。嗄。一任諸方鉆龜打瓦。收足而化。阇維。舍利如霰而下○泉州尊勝有朋。嘗疏楞嚴維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日謁開元琦。跡未及閫。心忽領悟。琦出。遂問座主來作甚麼。曰不敢貴耳賤目。曰老老大大。何必如是。曰自是者不長。曰朝看華嚴。夜讀般若。則不問。如何是當今一句。曰日輪正當午。曰閑言語。更道來。曰平生仗忠信。今日任風波。然雖如是。祇如和尚恁么道。有甚交涉。須要新戒草鞋穿。曰這裡且放你過。忽遇達磨問。你作么生道。朋便喝。琦曰。這座主。今日見老僧。氣沖牛斗。曰再犯不容。琦拊掌大笑○蘊能。初參大溈瑃。瑃問。上座桑梓何處。曰西川。曰我聞西川有普賢菩薩示現。是否。曰今日得瞻慈相。曰白象何在。曰爪牙已具。曰還會轉身么。能提坐具繞禪床一匝。瑃曰。不是這個道理。能趨出。一日瑃為眾入室。問僧。黃巢過後。還有人收得劍么。僧豎起拳。瑃曰。菜刀子。曰爭柰受用不盡。瑃喝出。次問能。黃巢過後。還有人收得劍么。能亦豎起拳。瑃曰。也只是菜刀子。曰殺得人即休。遂近前攔胸筑之。瑃曰。三十年弄馬騎。今日被驢子撲○宗
【現代漢語翻譯】 扇子停了很久。寫了一首偈語說：『這個漢子從來沒有縫隙，五十六年來說話。今天死去見閻王（佛教神話中的地獄之王），劍樹刀山讓人害怕。』打了一個圓相說：『嗄！任憑各方鉆龜打瓦。』說完就合攏雙腳圓寂了。火化后，舍利像雨點一樣落下來。○泉州尊勝有朋，曾經註釋《楞嚴經》、《維摩經》等經典，學者們都以他為宗師。他常常懷疑祖師直指的禪宗之道，所以經常與禪僧交往。一天，他去拜訪開元寺的琦禪師，腳還沒踏進門檻，心中忽然領悟。琦禪師出來，就問：『座主（精通經論的僧人）來做什麼？』有朋說：『不敢貴耳賤目（不敢輕視自己所學，而重視他人所說）。』琦禪師說：『年紀這麼大了，何必這樣？』有朋說：『自以為是的人不會長久。』琦禪師說：『早上看《華嚴經》，晚上讀《般若經》，那就不問了。如何是當今一句？』有朋說：『日輪正當午。』琦禪師說：『閑言語。再說來。』有朋說：『平生仗忠信，今日任風波。』然而即使這樣，只是和尚您這麼說，有什麼關係？需要新受戒的人穿草鞋來問。琦禪師說：『這裡且放你過去。如果遇到達磨（Bodhidharma，禪宗始祖）問，你作么生道（你怎麼說）？』有朋便喝一聲。琦禪師說：『這座主，今天見老僧，氣沖牛斗。』有朋說：『再犯不容。』琦禪師拍手大笑。○蘊能禪師，最初參拜大溈瑃禪師。瑃禪師問：『上座（對僧人的尊稱）桑梓（家鄉）在哪裡？』蘊能說：『西川。』瑃禪師說：『我聽說西川有普賢菩薩（Samantabhadra，佛教四大菩薩之一）示現，是嗎？』蘊能說：『今天得瞻慈相。』瑃禪師說：『白象（普賢菩薩的坐騎）在哪裡？』蘊能說：『爪牙已具。』瑃禪師說：『還會轉身么？』蘊能提起坐具繞禪床一圈。瑃禪師說：『不是這個道理。』蘊能趨步而出。一天，瑃禪師為大眾入室說法，問僧人：『黃巢（唐朝末年農民起義領袖，公元875-884年）過後，還有人收得劍么？』僧人豎起拳頭。瑃禪師說：『菜刀子。』僧人說：『爭柰受用不盡（怎麼能用得完）。』瑃禪師喝斥他出去。接著問蘊能：『黃巢過後，還有人收得劍么？』蘊能也豎起拳頭。瑃禪師說：『也只是菜刀子。』蘊能說：『殺得人即休。』於是上前攔胸撞擊瑃禪師。瑃禪師說：『三十年弄馬騎，今日被驢子撲。』○宗
【English Translation】 The fan stopped for a long time. He wrote a verse saying, 'This fellow has never had any gaps, speaking for fifty-six years. Today he dies to see Yama (the King of Hell in Buddhist mythology), the sword trees and knife mountains are frightening.' He drew a circle and said, 'Ah! Let all sides drill turtles and beat tiles.' After speaking, he folded his legs and passed away. After cremation, the sariras (relics) fell like rain. ○ Zunsheng Youpeng of Quanzhou, once annotated the Surangama Sutra, Vimalakirti Sutra, and other scriptures, and scholars regarded him as their master. He often doubted the direct pointing of the Chan (Zen) school of the patriarchs, so he often associated with Chan monks. One day, he went to visit Chan Master Qi of Kaiyuan Temple, and before his foot had crossed the threshold, he suddenly realized something in his heart. Chan Master Qi came out and asked, 'What is the Zuozhu (a monk proficient in scriptures) doing here?' Youpeng said, 'I dare not value ears and despise eyes (I dare not despise what I have learned and value what others say).' Chan Master Qi said, 'So old, why bother?' Youpeng said, 'Those who are self-righteous do not last long.' Chan Master Qi said, 'If you read the Avatamsaka Sutra in the morning and the Prajna Sutra at night, then I won't ask. What is the sentence of the present moment?' Youpeng said, 'The sun is right at noon.' Chan Master Qi said, 'Idle talk. Say it again.' Youpeng said, 'All my life I have relied on loyalty and trust, today I let the wind and waves take their course.' However, even so, what does it have to do with the fact that the master said so? It is necessary for the newly ordained to wear straw sandals to ask. Chan Master Qi said, 'I'll let you pass here for now. If you meet Bodhidharma (the first patriarch of Zen Buddhism) and he asks, what will you say?' Youpeng then shouted. Chan Master Qi said, 'This Zuozhu, seeing the old monk today, his energy is soaring to the sky.' Youpeng said, 'No further offenses will be tolerated.' Chan Master Qi clapped his hands and laughed. ○ Chan Master Yuneng, initially visited Chan Master Chun of Dawei. Chan Master Chun asked, 'Where is the Shangzuo's (a respectful term for monks) hometown?' Yuneng said, 'Xichuan.' Chan Master Chun said, 'I heard that Samantabhadra Bodhisattva (one of the four great bodhisattvas in Buddhism) appeared in Xichuan, is that so?' Yuneng said, 'Today I have the honor to see the compassionate face.' Chan Master Chun said, 'Where is the white elephant (Samantabhadra Bodhisattva's mount)?' Yuneng said, 'The claws and teeth are already complete.' Chan Master Chun said, 'Can you turn around?' Yuneng picked up his seat cushion and circled the meditation bed once. Chan Master Chun said, 'That's not the principle.' Yuneng stepped out. One day, Chan Master Chun entered the room to give a Dharma talk to the assembly, and asked the monks, 'After Huang Chao (leader of the peasant uprising in the late Tang Dynasty, 875-884 AD), is there anyone who can collect the sword?' The monk raised his fist. Chan Master Chun said, 'A kitchen knife.' The monk said, 'How can it be used up?' Chan Master Chun scolded him out. Then he asked Yuneng, 'After Huang Chao, is there anyone who can collect the sword?' Yuneng also raised his fist. Chan Master Chun said, 'It's just a kitchen knife.' Yuneng said, 'It's over when people are killed.' Then he stepped forward and bumped into Chan Master Chun's chest. Chan Master Chun said, 'Riding a horse for thirty years, today I was knocked down by a donkey.' ○ Zong
印。亦瑃嗣。住山後。一日普說罷。召眾曰。諸子未要散去。更聽一頌。乃曰。四十九年。一場熱哄。八十七春。老漢獨弄。誰少誰多。一般作夢。師去來兮。梅梢雪重。言訖下座。倚杖而逝。
(己巳)祖元禪師住能仁
祖元。初住連江福嚴庵。紹興己巳春。移住雁山能仁。上堂。雁山枯木實頭禪。不在尖新語句邊。背手忽然摸得著。長鯨吞月浪滔天○法忠。以荷負宗教為己任。然亦不吝去留。故自勝業至大溈。遷五剎。覆住黃龍。紹興己巳。太尉邢孝揚。施金為造壽塔于薌原洞。才畢工。方丈后。白光上騰。群鵲飛鳴。忠顧之笑曰。吾將行矣。索筆書偈云。六十六年。游夢幻中。浩歌歸去。撒手長空。書畢。復謂眾曰。後事可依靈源遺範。言訖瞑目而寂○正賢。潼川陳氏子。習經論。過目成誦。義亦頓曉。時稱為經藏子。出蜀歷參尊宿。后扣清遠。一日入室。遠舉慇勤抱得旃檀樹語。聲未絕。賢頓悟。遠曰。經藏子。逗漏了也。自是與賢。商確淵奧。因手書真牧二字授之。己巳。住南康歸宗○道震。初從子淳游。得洞上宗旨。呈偈曰。白雲深覆古寒巖。異草靈花彩鳳銜。夜半天明日當午。騎牛背面著靴衫。淳深器之。然震自以為礙。棄依善清。一見契合。日閱藏經。一夕聞晚參鼓。罷出經堂。舉頭見
【現代漢語翻譯】 現代漢語譯本： 印亦瑃繼承了他的衣缽。住在寺廟后，有一天普講完畢，召集眾人說：『各位不要急著散去，再聽一首偈頌。』於是說：『四十九年，一場熱鬧的鬨鬧；八十七歲，老漢獨自玩弄。誰少誰多，一般都在做夢。老師要走了啊，梅花枝頭的雪壓得很重。』說完走下座位，拄著枴杖去世了。
（紹興己巳年(1149年)）祖元禪師住持能仁寺
祖元，最初住在連江福嚴庵。紹興己巳年(1149年)春天，移住雁山能仁寺。上堂說法：『雁山枯木實頭禪，不在尖新語句邊。背手忽然摸得著，長鯨吞月浪滔天。』法忠，以承擔弘揚宗教為己任，然而也不吝嗇去留，所以從勝業寺到大溈山，遷移了五座寺廟，又住持黃龍寺。紹興己巳年(1149年)，太尉邢孝揚捐獻金錢為他建造壽塔于薌原洞。剛完工，方丈室后，一道白光向上升騰，一群喜鵲飛鳴。法忠看著笑著說：『我將要走了。』索要筆墨寫下偈語說：『六十六年，遊歷于夢幻之中，高歌歸去，撒手于長空。』寫完，又對眾人說：『後事可以依照靈源的遺規。』說完閉上眼睛去世了。正賢，潼川陳氏之子，學習經論，過目成誦，義理也能立刻明白，當時被稱為『經藏子』。離開四川遊歷參拜各位尊宿，後來拜訪清遠。有一天進入室內，清遠舉起『慇勤抱得旃檀樹』的話頭，聲音還沒結束，正賢立刻開悟。清遠說：『經藏子，泄露了啊。』從此與正賢商討精深奧妙的佛理，於是親手書寫『真牧』二字授予他。己巳年(1149年)，住持南康歸宗寺。道震，最初跟隨子淳遊學，得到了洞山宗的宗旨，呈上偈語說：『白雲深深覆蓋古老的寒巖，奇異的花草靈巧的鳳凰銜著。夜半天明正當午，騎著牛背面穿著靴衫。』子淳深深器重他，然而道震自己認為有所阻礙，放棄了子淳依附善清。一見面就意氣相投，每天閱讀藏經。一天晚上聽到晚參的鼓聲，從經堂出來，抬頭看見
【English Translation】 English version: Yin Yichun succeeded him. After residing in the temple, one day after a general sermon, he summoned the assembly and said, 'Do not rush to leave, everyone, listen to another verse.' Then he said, 'Forty-nine years, a lively commotion; eighty-seven years, the old man plays alone. Who has less, who has more, all are dreaming the same dream. The teacher is leaving, the snow on the plum blossoms is heavy.' After speaking, he stepped down from his seat and passed away leaning on his staff.
(In the year JiSi (1149 AD) of the Shaoxing reign) Zen Master Zuyuan resided at Nengren Temple
Zuyuan initially resided at Fuyan Hermitage in Lianjiang. In the spring of the JiSi year (1149 AD) of the Shaoxing reign, he moved to Nengren Temple on Yan Mountain. In his sermon, he said, 'The Zen of the withered tree on Yan Mountain is not in clever and novel words. If you suddenly touch it with your hands behind your back, a giant whale swallows the moon, and the waves soar to the sky.' Fachong took it as his responsibility to uphold and promote the religion, but he was not stingy about leaving or staying. Therefore, from Shengye Temple to Dawei Mountain, he moved five temples and then resided at Huanglong Temple. In the JiSi year (1149 AD) of the Shaoxing reign, Grand Commandant Xing Xiaoyang donated money to build a longevity pagoda for him in Xiangyuan Cave. As soon as it was completed, a white light rose from behind the abbot's room, and a flock of magpies flew and chirped. Fachong looked at it, smiled, and said, 'I am about to leave.' He asked for a brush and wrote a verse, saying, 'Sixty-six years, traveling in a dream, singing loudly to return, letting go in the vast sky.' After writing, he said to the assembly, 'Future affairs can follow the legacy of Lingyuan.' After speaking, he closed his eyes and passed away. Zhengxian, a son of the Chen family from Tongchuan, studied scriptures and treatises, memorizing them after reading them once, and he immediately understood the meaning. At that time, he was called 'Scripture Treasury Child'. Leaving Sichuan, he traveled and paid respects to various venerable monks, and later visited Qingyuan. One day, he entered the room, and Qingyuan raised the topic of 'Diligently embracing the sandalwood tree'. Before the sound ended, Zhengxian immediately attained enlightenment. Qingyuan said, 'Scripture Treasury Child, you have leaked it.' From then on, he discussed profound and subtle Buddhist principles with Zhengxian, and then personally wrote the two characters 'Zhen Mu' and gave them to him. In the JiSi year (1149 AD), he resided at Guizong Temple in Nankang. Daozhen initially studied with Zichun and obtained the principles of the Dongshan sect, presenting a verse saying, 'White clouds deeply cover the ancient cold rock, strange flowers and spiritual flowers are held by the clever phoenix. At midnight, the sky is bright at noon, riding a cow with boots and shirts on the back.' Zichun deeply valued him, but Daozhen himself thought there was an obstacle, so he abandoned Zichun and attached himself to Shanqing. They hit it off at first sight, and he read the Tripitaka every day. One evening, he heard the evening meditation drum, came out of the scripture hall, and looked up to see
月。遂大悟。亟趨方丈。清望見。即為印可。尋出世。三遷至百丈。道大顯著。紹興己巳。有律師妄踞黃龍。禪衲散去。主事者走錢塘。求承宣。王繼先。書達洪帥堅。命震住持。既而主事請致書謝繼先。震讓曰。若王公為佛法故。何謝之有。況吾與之。素昧平生。主事恧縮而退○李邴。字漢老。任城人。官翰林學士。后拜參知政事。醉心祖道有年。聞宗杲力排默照為邪禪。心疑且怒。過杲觀聽。值杲方示眾。舉趙州柏樹子話。垂語曰。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。敢問大眾。既是打破趙州關。為什麼特地尋言語。良久曰。當初只道茅長短。燒了方知地不平。邴忽領悟。謂杲曰。無老師后語。幾合蹉過。別後以書咨決。杲答書略曰。示諭。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既無拘滯之情。亦不作奇特之想。宿習舊障。亦稍輕微。三複斯語。歡喜踴躍。此乃學佛之驗也。儻非過量大人。於一笑中百了千當。則不能知吾家。果有不傳之妙。若不爾者。疑怒二字法門。盡未來際。終不能壞。使太虛空。為雲門口。草木瓦石。皆發光明。助說道理。亦不柰何。方信此段因緣。不可傳不可學。須是自證自悟。自肯自休。方始徹頭。公今一笑。頓亡所得。夫復何言。后邴病將革。以偈寄彌光曰。
【現代漢語翻譯】 現代漢語譯本：
月，於是大徹大悟，急忙去方丈室。清看見他，就為他印可。不久后出世弘法，三次遷徙到百丈山。他的道法非常顯著。紹興己巳年（1149年），有個律師胡亂佔據黃龍寺，禪僧們都散去了，主持的人跑到錢塘，請求承宣王繼先出面。王繼先寫信給洪皓元帥，命令宗杲（Zonggao）擔任住持。之後主持的人打算寫信感謝王繼先，宗杲（Zonggao）推辭說：『如果王公是爲了佛法，有什麼好感謝的呢？況且我和他，向來不認識。』主持的人慚愧地退下了。
李邴（Li Bing），字漢老，任城人，官至翰林學士，後來拜為參知政事。他醉心於禪宗多年，聽說宗杲（Zonggao）極力批判默照禪是邪禪，心中疑惑且憤怒。他到宗杲（Zonggao）處觀看聽法，正趕上宗杲（Zonggao）正在向大眾開示，舉趙州柏樹子的話頭。宗杲（Zonggao）垂語說：『庭前柏樹子，今日重新舉。打破趙州關，特地尋言語。敢問大眾，既是打破趙州關，為什麼特地尋言語？』良久，宗杲（Zonggao）說：『當初只道茅長短，燒了方知地不平。』李邴（Li Bing）忽然領悟，對宗杲（Zonggao）說：『沒有老師的后語，幾乎就錯過了。』之後他用書信請教宗杲（Zonggao），宗杲（Zonggao）回信大致說：『您的來信說，自從到了城中，穿衣吃飯，抱孩子逗孫子，一切**仍舊。既沒有拘束的情感，也不作奇異的想法。宿習舊障，也稍微輕微。』反覆閱讀這些話，歡喜踴躍，這正是學佛的驗證啊。如果不是過量的大人，在一笑中百了千當，就不能知道我們禪宗，果真有不傳的妙處。若不是這樣，疑惑和憤怒這兩個字，盡未來際，終究不能摧毀。即使太虛空，作為雲門，草木瓦石，都發出光明，幫助說道理，也是無可奈何。』這才相信這段因緣，不可傳不可學，必須是自己證悟，自己肯定自己安息，方才徹底明白。您現在一笑，頓時忘卻所得，夫復何言？
後來李邴（Li Bing）病重將要去世，用偈語寄給彌光（Miguang）說： English version:
...In the month, he attained great enlightenment and hurried to the abbot's room. Qing, seeing him, immediately gave his approval. Soon after, he went forth to propagate the Dharma, moving three times until he reached Mount Baizhang. His Dharma became very prominent. In the year Ji Si of the Shaoxing era (1149), a Vinaya master presumptuously occupied Huanglong Monastery, and the Chan monks dispersed. The person in charge ran to Qiantang, requesting Chengxuan Wang Jixian to intervene. Wang Jixian wrote to Marshal Hong Hao, ordering Zonggao (宗杲) (meaning: Eminent Master Zong, a Chan Buddhist monk) to be the abbot. Afterward, the person in charge intended to write a letter to thank Wang Jixian, but Zonggao (宗杲) declined, saying, 'If Lord Wang is doing this for the sake of the Buddha Dharma, what is there to thank? Moreover, I have never met him before.' The person in charge retreated in shame.
Li Bing (李邴) (meaning: Li Bing, a historical figure), styled Hanlao, was from Rencheng. He served as a Hanlin Academician and later was appointed as a Participating Policy Advisor. He had been devoted to the ancestral way of Chan for many years. Hearing that Zonggao (宗杲) was vehemently criticizing Silent Illumination Chan as heretical Chan, he was doubtful and angry. He went to Zonggao (宗杲)'s place to observe and listen to the Dharma, just as Zonggao (宗杲) was giving a discourse to the assembly, citing the story of Zhaozhou's Cypress Tree. Zonggao (宗杲) said, 'The cypress tree in the courtyard, today it is raised again. Breaking through Zhaozhou's barrier, deliberately seeking words. I dare to ask everyone, since you have broken through Zhaozhou's barrier, why deliberately seek words?' After a long silence, Zonggao (宗杲) said, 'At first, I only thought the thatch was short, but after burning it, I realized the ground was uneven.' Li Bing (李邴) suddenly understood and said to Zonggao (宗杲), 'Without the teacher's later words, I would have almost missed it.' Afterward, he consulted Zonggao (宗杲) by letter. Zonggao (宗杲)'s reply roughly said, 'Your letter says that since arriving in the city, you have been wearing clothes, eating meals, holding children, and teasing grandchildren, everything remains the same. There are neither feelings of constraint nor strange thoughts. Old habits and past obstacles have also become slightly lighter.' Repeatedly reading these words, he rejoiced and danced, which is the verification of studying Buddhism. If it were not for an extraordinary person, understanding everything in a smile, one would not know that our Chan school truly has a subtle teaching that cannot be transmitted. If not, the two words of doubt and anger, for the rest of the future, will ultimately not be destroyed. Even if the great void were to be the Yunmen gate, and the grass, trees, tiles, and stones all emitted light, helping to speak the Dharma, it would be to no avail. Only then can one believe that this karmic connection cannot be transmitted or learned; one must realize it oneself, affirm it oneself, and rest in it oneself, in order to thoroughly understand. Now you smile, instantly forgetting what you have gained, what more is there to say?'
Later, Li Bing (李邴) was seriously ill and about to die, and he sent a verse to Miguang (彌光) (meaning: Miguang, a Buddhist monk):
【English Translation】 In the month, he attained great enlightenment and hurried to the abbot's room. Qing, seeing him, immediately gave his approval. Soon after, he went forth to propagate the Dharma, moving three times until he reached Mount Baizhang. His Dharma became very prominent. In the year Ji Si of the Shaoxing era (1149 AD), a Vinaya master presumptuously occupied Huanglong Monastery, and the Chan monks dispersed. The person in charge ran to Qiantang, requesting Chengxuan Wang Jixian to intervene. Wang Jixian wrote to Marshal Hong Hao, ordering Zonggao (meaning: Eminent Master Zong, a Chan Buddhist monk) to be the abbot. Afterward, the person in charge intended to write a letter to thank Wang Jixian, but Zonggao declined, saying, 'If Lord Wang is doing this for the sake of the Buddha Dharma, what is there to thank? Moreover, I have never met him before.' The person in charge retreated in shame. Li Bing (meaning: Li Bing, a historical figure), styled Hanlao, was from Rencheng. He served as a Hanlin Academician and later was appointed as a Participating Policy Advisor. He had been devoted to the ancestral way of Chan for many years. Hearing that Zonggao was vehemently criticizing Silent Illumination Chan as heretical Chan, he was doubtful and angry. He went to Zonggao's place to observe and listen to the Dharma, just as Zonggao was giving a discourse to the assembly, citing the story of Zhaozhou's Cypress Tree. Zonggao said, 'The cypress tree in the courtyard, today it is raised again. Breaking through Zhaozhou's barrier, deliberately seeking words. I dare to ask everyone, since you have broken through Zhaozhou's barrier, why deliberately seek words?' After a long silence, Zonggao said, 'At first, I only thought the thatch was short, but after burning it, I realized the ground was uneven.' Li Bing suddenly understood and said to Zonggao, 'Without the teacher's later words, I would have almost missed it.' Afterward, he consulted Zonggao by letter. Zonggao's reply roughly said, 'Your letter says that since arriving in the city, you have been wearing clothes, eating meals, holding children, and teasing grandchildren, everything remains the same. There are neither feelings of constraint nor strange thoughts. Old habits and past obstacles have also become slightly lighter.' Repeatedly reading these words, he rejoiced and danced, which is the verification of studying Buddhism. If it were not for an extraordinary person, understanding everything in a smile, one would not know that our Chan school truly has a subtle teaching that cannot be transmitted. If not, the two words of doubt and anger, for the rest of the future, will ultimately not be destroyed. Even if the great void were to be the Yunmen gate, and the grass, trees, tiles, and stones all emitted light, helping to speak the Dharma, it would be to no avail.' Only then can one believe that this karmic connection cannot be transmitted or learned; one must realize it oneself, affirm it oneself, and rest in it oneself, in order to thoroughly understand. Now you smile, instantly forgetting what you have gained, what more is there to say?' Later, Li Bing was seriously ill and about to die, and he sent a verse to Miguang (meaning: Miguang, a Buddhist monk):
曩歲曾經度厄津。深將法力荷雲門。如今稍覺神明復。擬欲酬師不報恩。光答曰。胡牀穩坐已通津。何處還尋不二門。八苦起時全體現。不知誰解報深恩。邴得報。閱罷而逝○吳偉明。字元昭。邵武人。久參真歇。得自用三昧。為極致。嘗䟦所施華嚴梵行品。自言。于梵行品。有悟入處。宗杲見之。笑曰。此人只悟得個無梵行而已。已被邪師印破面門了也。雲門若見。須盡力救他。明遂至長樂。隨眾入室。杲曰。公所悟者。永嘉所謂豁達空撥因果。莽莽蕩蕩招殃禍耳。又為引梵行品中錯證據處曰。若依此引證。謂無梵行是真梵行。則是謗大般若。入地獄如箭射。明聞之心疑。當晚入室。杲問狗子無佛性話。明才擬答。杲便打。遂留咨參。一日杲曰。不須呈伎倆。直須啐地折嚗地斷。方敵得生死。若只呈伎倆。有甚了期。即辭去。道次延平。忽然契悟。連書數頌寄杲。皆室中所問者。有曰。不是心不是佛不是物。通身一串金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。杲證以偈曰。通身一串金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。彌光問杲。據頌了得生死否。曰了得了不得。問取元昭處。及光往訪。和偈曰。通身一串金鎖骨。正眼觀來猶剩物。縱使當機覿面提。敢保居士猶未徹。復送書杲曰。學士相
【現代漢語翻譯】 現代漢語譯本 往昔我曾經在厄津（地名）渡過難關，深深地將佛法之力歸功於雲門（雲門宗），如今稍微覺得精神恢復，想要報答師父的恩情卻無從下手。 光（僧人法號）回答說：『你胡牀穩坐，早已通達津渡，又何處去尋找不二法門？八苦生起之時，全體顯現，不知有誰能夠理解並報答這深厚的恩情？』邴（人名）聽后領悟，隨即去世。 吳偉明（人名），字元昭，邵武（地名）人，長期參學于真歇（禪師法號）門下，得到了自用三昧（禪定的一種），認為是極致。曾經在所施捨的《華嚴梵行品》上題跋，自稱在《梵行品》中有悟入之處。宗杲（禪師法號）見到后，笑著說：『這個人只是悟得了個沒有梵行而已，已經被邪師印破了面門了。雲門（禪師法號）如果見到，必須盡力救他。』 吳偉明於是前往長樂（地名），跟隨大眾進入禪室。宗杲說：『你所悟的，是永嘉（永嘉玄覺禪師）所說的豁達空，撥無因果，莽莽蕩蕩招殃禍啊！』又為他引證《梵行品》中錯誤引用的地方說：『如果按照這樣引證，認為沒有梵行才是真梵行，那就是誹謗大般若（智慧），入地獄就像箭一樣快。』吳偉明聽後心中疑惑，當晚進入禪室。宗杲問他狗子無佛性的話頭，吳偉明才想回答，宗杲就打了他，於是留下來請教參禪。一日，宗杲說：『不需要呈弄伎倆，必須啐地折，嚗地斷，才能敵得過生死。如果只是呈弄伎倆，有什麼了結的時候？』 吳偉明隨即告辭離去，在前往延平（地名）的路上，忽然契悟，連續寫了幾首頌寄給宗杲，都是禪室中所問的問題。其中有說：『不是心，不是佛，不是物，通身一串金鎖骨。趙州（趙州從諗禪師）親見老南泉（南泉普愿禪師），解道鎮州（地名）出蘿蔔。』宗杲用偈語印證說：『通身一串金鎖骨，堪與人天為軌則。要識臨濟（臨濟宗）小廝兒，便是當年白拈賊。』 彌光（僧人法號）問宗杲：『根據這首頌，了得了生死嗎？』宗杲說：『了得了，了不得，問取元昭（吳偉明字）處。』等到彌光前往拜訪吳偉明，吳偉明和偈說：『通身一串金鎖骨，正眼觀來猶剩物。縱使當機覿面提，敢保居士猶未徹。』又送書給宗杲說：『學士相（對宗杲的尊稱）'
【English Translation】 English version In the past, I once crossed the difficult Jin (place name), deeply attributing the power of Dharma to Yunmen (Yunmen School). Now, I feel my spirit has recovered somewhat, and I want to repay the teacher's kindness but don't know how. Guang (monk's Dharma name) replied: 'You sit steadily on the Hu bed, having already reached the crossing. Where else are you looking for the non-dual gate? When the eight sufferings arise, the whole thing manifests. I wonder who can understand and repay this deep kindness?' Bing (person's name) understood after hearing this and then passed away. Wu Weiming (person's name), styled Yuanzhao, was from Shaowu (place name). He had long studied under Zhenxie (Zen master's Dharma name) and attained the self-use Samadhi (a type of meditation), considering it the ultimate. He once wrote a postscript on the Avatamsaka's Brahmacarya Chapter that he had donated, claiming to have had an enlightenment in the Brahmacarya Chapter. Zonggao (Zen master's Dharma name) saw it and laughed, saying: 'This person has only realized that there is no Brahmacarya. His face has already been broken by the evil teacher's seal. If Yunmen (Zen master's Dharma name) sees him, he must try his best to save him.' Wu Weiming then went to Changle (place name) and entered the meditation hall with the assembly. Zonggao said: 'What you have realized is what Yongjia (Yongjia Xuanjue Zen master) said: 'Openly empty, denying cause and effect, recklessly inviting disaster!'' He also quoted the wrongly cited parts of the Brahmacarya Chapter, saying: 'If you cite it like this, thinking that no Brahmacarya is true Brahmacarya, then you are slandering the Maha Prajna Paramita Sutra (great wisdom), and entering hell is as fast as an arrow.' Wu Weiming was doubtful after hearing this and entered the meditation hall that night. Zonggao asked him about the story of 'Does a dog have Buddha-nature?' As soon as Wu Weiming tried to answer, Zonggao hit him, so he stayed to ask for guidance in Chan practice. One day, Zonggao said: 'There is no need to show off your skills. You must crush it to the ground and break it off with a bang to be able to defeat birth and death. If you only show off your skills, when will there be an end?' Wu Weiming then bid farewell and left. On the way to Yanping (place name), he suddenly had an enlightenment and wrote several verses to Zonggao, all of which were questions asked in the meditation hall. One of them said: 'Not mind, not Buddha, not thing, the whole body is a string of golden lock bones. Zhaozhou (Zhaozhou Congshen Zen master) personally saw old Nanquan (Nanquan Puyuan Zen master) and explained that Zhenzhou (place name) produces radishes.' Zonggao certified it with a verse, saying: 'The whole body is a string of golden lock bones, worthy to be a model for humans and gods. If you want to know the little servant of Linji (Linji School), he is the white-handed thief of that year.' Miguang (monk's Dharma name) asked Zonggao: 'According to this verse, can one end birth and death?' Zonggao said: 'One can end it, one cannot end it, ask Yuanzhao (Wu Weiming's style name) about it.' When Miguang went to visit Wu Weiming, Wu Weiming composed a verse, saying: 'The whole body is a string of golden lock bones, even when viewed with the true eye, there is still something left over. Even if it is directly pointed out at the moment, I dare to guarantee that the layman has not yet thoroughly understood.' He also sent a letter to Zonggao, saying: 'Scholar-like (respectful address to Zonggao)'
見。盡如和尚所說。杲曰。大眾且道。說個甚麼。咦。疑殺天下人○劉子羽。字彥修。出知永嘉。問道于杲。杲曰。僧問趙州。狗子還有佛性也無。州云無。但恁么看。羽后乃于柏樹上發明。有頌曰。趙州柏樹太無端。境上追尋也大難。處處綠楊堪繫馬。家家門首透長安。
(庚午)佛智端𥙿禪師入寂(圓悟勤法嗣臨濟十二世)
端𥙿。住育王。紹興庚午十月初示微疾。至十八日。首座請遺訓。𥙿曰。盡此心意。以道相資。語絕而逝。火后。目睛舌齒不壞。舍利無算。黃冠羅肇常。平日問道。適外歸。獨無所獲。翹誠哀請。方與客食。咀嚼有物。吐哺則舍利也。大如菽。色若琥珀。好事者持去。遂再拜于阇維所。聞香奩有聲。亟開。所獲如前。而差紅潤○成都范縣君。嫠居歲久。常坐而不臥。聞克勤住昭覺。往禮拜。請示入道因緣。勤令看不是心不是佛不是物是個甚麼。久無所契。縣君泣告曰。和尚有何方便。令某易會。勤曰。卻有個方便。不是心不是佛不是物。縣君於此有省。乃曰。元來得恁么近那。
(辛未)曾開居士參慧遠禪師
紹興辛未。曾開參慧遠。問如何是善知識。曰燈籠露柱。貓兒狗子。曰為甚贊即歡喜。毀即煩惱。曰侍郎曾見善知識否。曰三十年參問。何言不見。曰向歡喜
【現代漢語翻譯】 現代漢語譯本： 見。完全如和尚所說。杲禪師說：『各位，你們說說，（趙州禪師）說了些什麼？』 唉！這會使天下人都疑惑不解。劉子羽，字彥修，出任永嘉知縣。向杲禪師問道。杲禪師說：『有僧人問趙州禪師，狗子還有佛性嗎？趙州禪師回答說，沒有。』 只是這樣去看（這個問題）。劉子羽後來在柏樹上有所領悟，作偈說：『趙州柏樹太沒來由，在境界上追尋也太難。處處綠楊樹都可拴馬，家家門前都可通長安。』
（庚午（1150年））佛智端𥙿禪師圓寂（圓悟勤禪師的法嗣，臨濟宗第十二世）
端𥙿禪師，住持育王寺。紹興庚午年（1150年）十月初，略微示現疾病。到十八日，首座請示遺訓。端𥙿禪師說：『盡此心意，以道互相幫助。』 說完就去世了。火化后，眼珠、舌頭和牙齒都沒有損壞，舍利無數。黃冠（道士）羅肇常，平日向端𥙿禪師問道，恰好外出歸來，唯獨沒有得到舍利。他虔誠哀求，正與客人吃飯時，咀嚼到有東西，吐出來看，是舍利，大如豆子，顏色像琥珀。好事者拿走了舍利。於是羅肇常再次在火化的地方拜祭，聽到香爐里有聲音，急忙打開，得到的舍利和之前一樣，但稍微紅潤一些。成都范縣君，守寡多年，常常坐著而不睡覺。聽說克勤禪師住持昭覺寺，前去禮拜，請求開示入道的因緣。克勤禪師讓她參看『不是心不是佛不是物是個什麼』。很久沒有領悟。范縣君哭著說：『和尚有什麼方便法門，讓某容易領會？』 克勤禪師說：『卻有個方便，不是心不是佛不是物。』 范縣君於此有所省悟，於是說：『原來這麼近啊！』
（辛未（1151年））曾開居士參拜慧遠禪師
紹興辛未年（1151年），曾開參拜慧遠禪師，問：『如何是善知識？』 慧遠禪師說：『燈籠、露柱、貓兒、狗子。』 曾開問：『為什麼讚揚就歡喜，譭謗就煩惱？』 慧遠禪師說：『侍郎曾見過善知識嗎？』 曾開說：『三十年參問，怎麼能說沒見過？』 慧遠禪師說：『向歡喜……』
【English Translation】 English version: See. Exactly as the monk said. Gao said, 'Everyone, what did he (Zen Master Zhaozhou) say?' Alas! This will make everyone in the world confused. Liu Ziyu, styled Yanxiu, was appointed magistrate of Yongjia. He asked Zen Master Gao about the Way. Zen Master Gao said, 'A monk asked Zen Master Zhaozhou, 'Does a dog have Buddha-nature?' Zhaozhou replied, 'No.' Just look at it that way.' Later, Liu Ziyu had an enlightenment on a cypress tree and composed a verse saying: 'Zhaozhou's cypress tree is too unreasonable, it is too difficult to search for it in the realm. Everywhere the green willows can tether horses, every house can lead to Chang'an.'
(Gengwu (1150 AD)) Zen Master Fozhi Duanfu passed away (a Dharma heir of Zen Master Yuanwu Keqin, the twelfth generation of the Linji school)
Zen Master Duanfu resided at Yuwang Temple. In the tenth month of the Gengwu year of Shaoxing (1150 AD), he showed a slight illness. On the eighteenth day, the head monk requested his last words. Zen Master Duanfu said, 'Exhaust this mind and intention, and help each other with the Way.' After saying this, he passed away. After cremation, his eyeballs, tongue, and teeth were not damaged, and there were countless sharira (relics). Huang Guan (Taoist priest) Luo Zhaochang, who usually asked Zen Master Duanfu about the Way, happened to be returning from a trip and did not receive any sharira. He sincerely begged, and while eating with a guest, he chewed on something and spat it out, and it was a sharira, as big as a bean, and the color of amber. A busybody took the sharira away. So Luo Zhaochang worshiped again at the cremation site and heard a sound in the incense box. He hurriedly opened it and found the sharira as before, but slightly redder. Fan County Lady of Chengdu, a widow for many years, often sat without sleeping. Hearing that Zen Master Keqin was residing at Zhaojue Temple, she went to pay her respects and asked for guidance on the cause and condition of entering the Way. Zen Master Keqin asked her to contemplate 'What is it that is not mind, not Buddha, not a thing?' For a long time, she had no understanding. The County Lady cried and said, 'What expedient means does the Zen Master have to make it easy for me to understand?' Zen Master Keqin said, 'There is an expedient means, it is not mind, not Buddha, not a thing.' The County Lady had an awakening at this point, and then said, 'So it was so close!'
(Xinwei (1151 AD)) Layman Zeng Kai visited Zen Master Huiyuan
In the Xinwei year of Shaoxing (1151 AD), Zeng Kai visited Zen Master Huiyuan and asked, 'What is a good teacher?' Zen Master Huiyuan said, 'Lanterns, pillars, cats, dogs.' Zeng Kai asked, 'Why is it that when praised, you are happy, and when slandered, you are annoyed?' Zen Master Huiyuan said, 'Has the Vice Minister ever seen a good teacher?' Zeng Kai said, 'I have been asking for thirty years, how can you say I haven't seen one?' Zen Master Huiyuan said, 'Towards happiness...'
處見。煩惱處見。開擬議。遠震聲便喝。開擬對。遠曰。開口底不是公。開惘然。遠召曰。侍郎向甚處去也。開猛省點頭。說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。遠曰。也祇得一橛○知府葛郯。字謙問。號信齋。少擢上第。耽心禪悅。初謁無庵全。究即心即佛話。久無契入。請曰。師有何方便。使某得入。曰居士太無厭生。適慧遠來居劍池。郯舉全語。請為眾普說。遠曰。即心即佛眉拖地。非心非佛雙眼橫。蝴蝶夢中家萬里。子規枝上月三更。留旬日而返。一日全舉不是心不是佛不是物。郯豁然有省。說偈曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。全肯之。即遣書呈遠。遠報曰。此事。非紙墨可既。居士能過我。當有所聞也。遂復謁遠。遠迎之曰。居士見處。止可入佛境界。入魔境界。猶未得在。郯禮拜。遠正容曰。何不道金毛跳入野狐窟。郯乃頓領。嘗問諸禪曰。夫婦二人相打。通兒子作證。且道。證父即是。證母即是。淳熙八年感疾。一夕忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬。示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢。端坐
【現代漢語翻譯】 處見（chù jiàn）：在何處見到？煩惱處見（fán nǎo chù jiàn）：在煩惱中見到。開擬議（kāi nǐ yì）：開始思量。遠震聲便喝（yuǎn zhèn shēng biàn hè）：遠遠地發出震耳欲聾的聲音便喝斥。開擬對（kāi nǐ duì）：開始應對。遠曰（yuǎn yuē）：遠禪師說，『開口底不是公（kāi kǒu dǐ bù shì gōng）：開口說話的不是你。』開惘然（kāi wǎng rán）：開茫然不知所措。遠召曰（yuǎn zhào yuē）：遠禪師呼喚道，『侍郎向甚處去也（shì láng xiàng shèn chù qù yě）：侍郎要到哪裡去啊？』開猛省點頭（kāi měng xǐng diǎn tóu）：開猛然醒悟，點頭。說偈曰（shuō jì yuē）：說偈語道，『咄哉瞎驢（duō zāi xiā lǘ）：咄，可嘆啊，瞎眼的驢子，叢林妖孽（cóng lín yāo niè）：禪林的妖孽。震地一聲（zhèn dì yī shēng）：一聲巨響，震動大地，天機漏泄（tiān jī lòu xiè）：天機泄露。有人更問意如何（yǒu rén gèng wèn yì rú hé）：如果有人再問是什麼意思，拈起拂子劈口截（niān qǐ fú zǐ pī kǒu jié）：拿起拂塵就劈頭蓋臉地打。』遠曰（yuǎn yuē）：遠禪師說，『也祇得一橛（yě qí dé yī jué）：也只得到了一部分。』 知府葛郯（zhī fǔ gé tán）：知府葛郯，字謙問（zì qiān wèn），號信齋（hào xìn zhāi）。少擢上第（shǎo zhuó shàng dì）：年輕時考中進士。耽心禪悅（dān xīn chán yuè）：沉迷於禪定的喜悅。初謁無庵全（chū yè wú ān quán）：起初拜訪無庵全禪師，究即心即佛話（jiū jí xīn jí fó huà）：研究『即心即佛』的話語，久無契入（jiǔ wú qì rù）：很久都沒有領悟。請曰（qǐng yuē）：（葛郯）請教說，『師有何方便（shī yǒu hé fāng biàn）：禪師有什麼方便法門，使某得入（shǐ mǒu dé rù）：使我能夠領悟？』曰（yuē）：（無庵全禪師）說，『居士太無厭生（jū shì tài wú yàn shēng）：居士你太貪得無厭了。』適慧遠來居劍池（shì huì yuǎn lái jū jiàn chí）：恰逢慧遠禪師來到劍池居住，郯舉全語（tán jǔ quán yǔ）：葛郯舉無庵全禪師的話，請為眾普說（qǐng wèi zhòng pǔ shuō）：請慧遠禪師為大家普遍解說。遠曰（yuǎn yuē）：遠禪師說，『即心即佛眉拖地（jí xīn jí fó méi tuō dì）：說『即心即佛』，就像眉毛拖到地上，非心非佛雙眼橫（fēi xīn fēi fó shuāng yǎn héng）：說『非心非佛』，就像雙眼橫著長。蝴蝶夢中家萬里（hú dié mèng zhōng jiā wàn lǐ）：在蝴蝶的夢中，家鄉遠在萬里之外，子規枝上月三更（zǐ guī zhī shàng yuè sān gēng）：杜鵑鳥在樹枝上啼叫，月亮已是三更時分。』留旬日而返（liú xún rì ér fǎn）：住了十天後返回。一日全舉不是心不是佛不是物（yī rì quán jǔ bù shì xīn bù shì fó bù shì wù）：一天，無庵全禪師舉『不是心，不是佛，不是物』的話，郯豁然有省（tán huō rán yǒu shěng）：葛郯豁然開悟。說偈曰（shuō jì yuē）：說偈語道，『非心非佛亦非物（fēi xīn fēi fó yì fēi wù）：不是心，不是佛，也不是物，五鳳樓前山突兀（wǔ fèng lóu qián shān tū wù）：五鳳樓前的山峰高聳突兀，艷陽影里倒翻身（yàn yáng yǐng lǐ dào fān shēn）：在艷陽的影子里倒翻身，野狐跳入金毛窟（yě hú tiào rù jīn máo kū）：野狐跳入了金毛獅子的洞穴。』全肯之（quán kěn zhī）：無庵全禪師認可了他。即遣書呈遠（jí qiǎn shū chéng yuǎn）：立即派人送信給慧遠禪師，遠報曰（yuǎn bào yuē）：慧遠禪師回信說，『此事（cǐ shì）：這件事，非紙墨可既（fēi zhǐ mò kě jì）：不是紙筆可以表達清楚的，居士能過我（jū shì néng guò wǒ）：居士如果能來我這裡，當有所聞也（dāng yǒu suǒ wén yě）：應當會有所領悟。』遂復謁遠（suì fù yè yuǎn）：於是再次拜訪慧遠禪師，遠迎之曰（yuǎn yíng zhī yuē）：慧遠禪師迎接他說，『居士見處（jū shì jiàn chù）：居士你所領悟的，止可入佛境界（zhǐ kě rù fó jìng jiè）：只可以進入佛的境界，入魔境界（rù mó jìng jiè）：進入魔的境界，猶未得在（yóu wèi dé zài）：還沒有達到。』郯禮拜（tán lǐ bài）：葛郯禮拜，遠正容曰（yuǎn zhèng róng yuē）：慧遠禪師嚴肅地說，『何不道金毛跳入野狐窟（hé bù dào jīn máo tiào rù yě hú kū）：為什麼不說金毛獅子跳入了野狐的洞穴？』郯乃頓領（tán nǎi dùn lǐng）：葛郯於是頓悟。嘗問諸禪曰（cháng wèn zhū chán yuē）：曾經問各位禪師說，『夫婦二人相打（fū fù èr rén xiāng dǎ）：夫婦二人互相爭鬥，通兒子作證（tōng ér zi zuò zhèng）：讓兒子來作證，且道（qiě dào）：請問，證父即是（zhèng fù jí shì）：證明父親是對的，證母即是（zhèng mǔ jí shì）：還是證明母親是對的？』 淳熙八年（1181年）感疾（gǎn jí）：淳熙八年（1181年）生病，一夕忽索筆書偈曰（yī xī hū suǒ bǐ shū jì yuē）：一天晚上忽然要來筆寫偈語道，『大洋海里打鼓（dà yáng hǎi lǐ dǎ gǔ）：在大海里敲鼓，須彌山上聞鐘（xū mí shān shàng wén zhōng）：在須彌山上聽到鐘聲，業鏡忽然撲破（yè jìng hū rán pū pò）：業鏡忽然被打碎，翻身透出虛空（fān shēn tòu chū xū kōng）：翻身跳出虛空。』召僚屬（zhào liáo shǔ）：召集同僚下屬，示之曰（shì zhī yuē）：給他們看並說，『生之與死（shēng zhī yǔ sǐ）：生與死，如晝與夜（rú zhòu yǔ yè）：就像白天與黑夜，無足怪者（wú zú guài zhě）：沒有什麼值得奇怪的。若以道論（ruò yǐ dào lùn）：如果從道的角度來說，安得生死（ān dé shēng sǐ）：哪裡會有生死？若作生死會（ruò zuò shēng sǐ huì）：如果執著于生死，則去道遠矣（zé qù dào yuǎn yǐ）：那就離道遠了。』語畢（yǔ bì）：說完，端坐（duān zuò）：端坐。
【English Translation】 Where to see? See in afflictions. Begin to contemplate. From afar, a thunderous voice immediately shouts. Begin to respond. Yuan said, 'The one who opens his mouth is not you.' Kai was at a loss. Yuan summoned, saying, 'Where is the Attendant going?' Kai suddenly awoke and nodded. He spoke a verse, saying, 'Alas, blind donkey, demon of the monastery. A thunderous sound shakes the earth, revealing the secrets of heaven. If someone asks what it means, I'll raise my whisk and strike them across the mouth.' Yuan said, 'You only get a piece of it.' Prefect Ge Tan, styled Qianwen, named Xinzhai. He excelled in the imperial examination at a young age and was devoted to the joy of Chan. Initially, he visited Wuan Quan to investigate the 'mind is Buddha' saying, but he had no insight for a long time. He asked, 'What expedient means does the master have to enable me to enter?' Quan said, 'Layman, you are too insatiable.' When Huiyuan came to reside in Jianchi, Tan raised Quan's words and asked him to explain them to the assembly. Yuan said, 'Saying 'mind is Buddha' is like eyebrows dragging on the ground; saying 'not mind, not Buddha' is like eyes growing sideways. In a butterfly dream, home is ten thousand miles away; the cuckoo cries on the branch in the third watch of the night.' He stayed for ten days and then returned. One day, Quan raised 'not mind, not Buddha, not thing,' and Tan suddenly had an awakening. He spoke a verse, saying, 'Not mind, not Buddha, also not thing; the mountains stand tall before the Five Phoenix Tower. Somersaulting in the bright sunlight, the wild fox jumps into the golden lion's den.' Quan affirmed him and immediately sent a letter to Yuan, who replied, 'This matter cannot be fully expressed by paper and ink. If the layman can come to me, he will hear something.' So he visited Yuan again, who greeted him, saying, 'The layman's understanding can only enter the realm of Buddha, enter the realm of demons, but has not yet attained.' Tan bowed, and Yuan said sternly, 'Why not say the golden lion jumps into the wild fox's den?' Tan then suddenly understood. He once asked the Chan monks, 'A husband and wife are fighting, and they call their son to testify. Tell me, is he testifying for the father or for the mother?' In the eighth year of Chunxi (1181), he fell ill. One night, he suddenly asked for a brush and wrote a verse, saying, 'Drumming in the great ocean, hearing the bell on Mount Sumeru. The mirror of karma suddenly shatters, turning over and piercing through emptiness.' He summoned his colleagues and showed it to them, saying, 'Life and death are like day and night, nothing to be surprised at. If we discuss it from the perspective of the Dao, where would there be life and death? If we cling to life and death, then we are far from the Dao.' After speaking, he sat upright.
而化。
(壬申)景深禪師入寂(寶峰照法嗣曹洞第十世)
景深。住智通。紹興初。歸寶藏巖。以事民其衣。壬申二月示微恙。乃曰。世緣盡矣。三月十三。為眾小參。仍說偈曰。不用剃頭。何須澡浴。一堆紅𦦨。千足萬足。雖然如是。且道。向上還有事也無。遂斂目而逝。
(癸酉)印肅禪師住慈化
紹興癸酉。印肅。住慈化。嘗言。舍家出家。當爲何事。披緇削髮。本屬何因。若不報國資家。虛負皇恩。若不導化檀那。枉作釋子。楮衣糲食。脅不沾席者。十有二年。一日誦華嚴論。至達本情亡知心體合。豁然大悟。遍體汗流。曰我今親契華嚴境界矣。遂示眾。李公長者。于華嚴大經之首。痛下一槌。擊碎三千大千世界。如湯沃雪。不留毫髮許。於後進者。作得滯礙。普庵老人一見。不覺吞卻五千四十八卷。化成一氣。充塞虛空。方信釋迦老子出氣不得之句。然後破一微塵。出此華嚴經。遍含法界。無理不收。無法不貫。便見摩耶夫人是我身。彌勒樓臺是我體。善財童子。是甚茄子。文殊普賢。與我同參。不動道場。遍周法界。悲涕歡喜。踴躍無量。大似死中得活。如夢忽醒。良久云。不可說不可說又不可說。始信金剛經云。信心清凈。即生實相。實相既生。妄想相滅。全體法身。遍一
【現代漢語翻譯】 現代漢語譯本 而化。（壬申年（1152年））景深禪師圓寂（寶峰照的法嗣，曹洞宗第十世） 景深禪師，住在智通寺。紹興初年，回到寶藏巖。因為愛惜百姓而穿著他們的舊衣服。壬申年（1152年）二月，略感不適，於是說：『世間的緣分盡了。』三月十三日，為大眾作小參，並說偈語：『不用剃頭，何須洗澡。一堆紅爛，千足萬足。雖然如此，且說，向上還有事嗎？』於是合上眼睛去世。 （癸酉年（1153年））印肅禪師住持慈化寺 紹興癸酉年（1153年），印肅禪師，住持慈化寺。曾經說：『捨棄家庭出家，應當爲了什麼事？披上袈裟，剃去頭髮，原本是什麼原因？如果不能報效國家，資助家庭，就白白辜負了皇上的恩情。如果不能引導教化信徒，就枉然做了佛弟子。』穿著粗布衣，吃著粗糧，脅不沾席的人，有十二年。一天誦讀《華嚴論》，讀到『達本情亡知心體合』時，豁然大悟，全身汗流浹背，說：『我今天親身契入了華嚴的境界了。』於是向大眾開示：『李公長者，在《華嚴大經》的開端，痛下猛擊，擊碎了三千大千世界，如同用熱水澆雪，不留一絲一毫。對於後來的學習者，造成了障礙。普庵老人一見，不知不覺吞下了五千零四十八卷經文，化成一股氣，充塞虛空。這才相信釋迦老子出氣不得的那句話。然後破開一粒微塵，顯出這部《華嚴經》，遍含法界，沒有道理不收納，沒有法則不貫穿。便見到摩耶夫人是我的身，彌勒菩薩的樓臺是我的體。善財童子，是什麼茄子？文殊菩薩、普賢菩薩，與我一同參悟。不動道場，遍佈周遍法界。悲傷哭泣，歡喜踴躍，無量無邊。大似死裡逃生，如夢初醒。』良久說：『不可說，不可說，又不可說。』這才相信《金剛經》所說：『信心清凈，即生實相。實相既生，妄想相滅。全體法身，遍一切。』
【English Translation】 English version And transformation. (Ren-shen Year (1152)) Chan Master Jing Shen (景深) passed away (Dharma successor of Zhao of Baofeng (寶峰照), 10th generation of the Caodong (曹洞) School) Jing Shen (景深) resided at Zhitong Monastery (智通寺). In the early years of the Shaoxing (紹興) era, he returned to Baozang Rock (寶藏巖). He wore the clothes of the common people out of care for them. In the Ren-shen year (1152), in the second month, he showed slight illness. Then he said, 'My worldly connections are exhausted.' On the thirteenth day of the third month, he gave a small Dharma talk to the assembly, and also spoke a verse: 'No need to shave the head, no need to bathe. A pile of red rot, a thousand feet, ten thousand feet. Although it is like this, tell me, is there still something beyond?' Then he closed his eyes and passed away. (Gui-you Year (1153)) Chan Master Yin Su (印肅) resided at Cihua Monastery (慈化寺) In the Gui-you year (1153) of the Shaoxing (紹興) era, Yin Su (印肅) resided at Cihua Monastery (慈化寺). He once said, 'Leaving home to become a monk, what should it be for? Donning the robes and shaving the head, what is the original reason? If one does not repay the country and support the family, one vainly fails the Emperor's grace. If one does not guide and transform the donors, one wrongly acts as a disciple of the Buddha.' Wearing coarse clothes and eating coarse food, those who did not let their sides touch the mat, there were twelve years. One day, while reciting the Avatamsaka Sutra Commentary (華嚴論), when he reached 'Attaining the fundamental nature, the knowing mind and the body unite,' he suddenly had a great enlightenment, and sweat poured from his entire body. He said, 'Today I have personally entered the realm of the Avatamsaka (華嚴)!' Then he instructed the assembly: 'Elder Li Gong (李公), at the beginning of the great Avatamsaka Sutra (華嚴大經), struck a heavy blow, shattering the three thousand great thousand worlds, like hot water pouring on snow, leaving not a single hair. For later learners, it creates obstacles. When Elder Puan (普庵) saw it, he unknowingly swallowed five thousand and forty-eight scrolls, transforming them into one energy, filling the empty space. Only then did he believe the saying that Shakyamuni Buddha (釋迦老子) could not exhale. Then, breaking open a tiny dust mote, this Avatamsaka Sutra (華嚴經) appears, pervading the Dharma realm, with no principle not included, no law not penetrated. Then one sees that Maya (摩耶) is my body, and Maitreya's (彌勒) pavilion is my form. What kind of eggplant is Sudhana (善財童子)? Manjusri (文殊) and Samantabhadra (普賢) are my fellow practitioners. The immovable Bodhimanda (不動道場) pervades the Dharma realm. Sadness and tears, joy and elation, are immeasurable. It is like being revived from death, like waking suddenly from a dream.' After a long time, he said, 'Unspeakable, unspeakable, and again unspeakable.' Only then did he believe what the Diamond Sutra (金剛經) says: 'Pure faith arises in true appearance. Once true appearance arises, deluded thoughts vanish. The entire Dharmakaya (法身) pervades all.'
切處。方得大用現前。即說偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。一日。舉似心齋圓通二子云。達本情亡。知心體合。汝作么生會。二人相顧笑云。未達。明日各呈頌。肅題云。據宗眼看來。句到意未到。其體未合。其情未亡。乘便強佔二詞調曰。解佩令明眼人覷著。三十拄杖不饒。為什麼如此。不合雪上加霜。其一云。先天先地。何名何樣。阿曼陀。無物比況。觸目菩提。自是人不肯承當。且輪迴。滯名著相。圓融法界。無思無想。廬陵米不用商量。血脈才通。便知道。擊木無聲。打虛空盡成金響。其二云。柏庭立雪。一場敗闕。了無為當下休歇。百匝千圍。但只這孤圓心月。不揩磨鎮常皎潔。無餘無欠。無聽無說。韶陽老祇得一橛。十聖三賢聞舉著。魂消膽裂。惟普庵迥然寂滅○馮楫。禪學精深。晚年專修凈業。率道俗作繫念會。後知邛州。所至宴晦無倦。有偈曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。紹興癸酉秋。預報親知。期以十月三日報終。至日。令后廳置高座。見客如平時。辰巳間。降階望闕肅拜。請漕使攝邛事。著僧衣履踞高座。囑官吏道俗各宜向道。扶持教門。建立法幢。漕使請曰。安撫去住自繇如此。何不留一頌。以表罕聞
【現代漢語翻譯】 切處。方得大用現前。即說偈曰：『捏不成團撥不開，何須南嶽（山名）又天臺（山名）。六根門首無人用，惹得胡僧特地來。』 一日，舉似心齋、圓通二子云：『達本情亡，知心體合，汝作么生會？』二人相顧笑云：『未達。』明日各呈頌。肅題云：『據宗眼看來，句到意未到，其體未合，其情未亡。』乘便強佔二詞調曰：『解佩令』明眼人覷著，三十拄杖不饒。為什麼如此？不合雪上加霜。其一云：『先天先地，何名何樣？阿曼陀（梵語，意為無量），無物比況。觸目菩提（覺悟），自是人不肯承當，且輪迴。滯名著相，圓融法界，無思無想。廬陵米不用商量，血脈才通，便知道。擊木無聲，打虛空盡成金響。』 其二云：『柏庭立雪，一場敗闕，了無為當下休歇。百匝千圍，但只這孤圓心月，不揩磨鎮常皎潔。無餘無欠，無聽無說。韶陽老祇得一橛，十聖三賢聞舉著，魂消膽裂。』惟普庵迥然寂滅。 馮楫，禪學精深，晚年專修凈業，率道俗作繫念會。後知邛州，所至宴晦無倦。有偈曰：『公事之餘喜坐禪，少曾將脅到床眠。雖然現出宰官相，長老之名四海傳。』 紹興癸酉（1153年）秋，預報親知，期以十月三日報終。至日，令后廳置高座，見客如平時。辰巳間，降階望闕肅拜，請漕使攝邛事，著僧衣履踞高座，囑官吏道俗各宜向道，扶持教門，建立法幢。漕使請曰：『安撫去住自繇如此，何不留一頌，以表罕聞？』
【English Translation】 The crucial point. Only then can the great function manifest itself. Then he spoke a verse: 'Cannot be kneaded into a ball, cannot be pushed open, why bother with Nan Yue (mountain name) and Tian Tai (mountain name)? No one uses the gates of the six senses, attracting a foreign monk to come specifically.' One day, he showed it to Xinzhai and Yuantong, his two disciples, saying: 'Attaining the root, emotions cease; knowing the mind, the body merges. How do you understand this?' The two looked at each other and smiled, saying: 'Not yet attained.' The next day, each presented a eulogy. Su wrote: 'Judging from the perspective of the sect's eye, the sentence arrives, but the meaning does not; the body has not merged, the emotions have not ceased.' Taking the opportunity, he forcibly occupied two Ci melodies called 'Jie Pei Ling'. Sharp-eyed people see it, thirty blows of the staff will not be spared. Why is this so? It is not appropriate to add frost to snow. One of them said: 'Before heaven and earth, what name, what form? Amantuo (Sanskrit, meaning immeasurable), nothing can be compared. Enlightenment is everywhere, but people are unwilling to accept it, and thus continue to reincarnate. Stuck in names and forms, the perfectly integrated Dharma realm is without thought or imagination. The rice of Luling needs no discussion; once the bloodline is connected, one knows. Striking wood makes no sound, hitting emptiness turns into golden echoes.' The second one said: 'Standing in the snow in the cypress courtyard, a complete failure, ceasing all activity in the present moment. Hundreds and thousands of times around, but only this solitary, round mind-moon, unrubbed, always bright and clean. Without excess or deficiency, without listening or speaking. Old Shao Yang only obtained a fragment; when the ten sages and three worthies hear of it, their souls are scattered and their gall bladders are split.' Only Pu'an is serenely silent and extinct. Feng Ji, deeply versed in Chan Buddhism, devoted himself to Pure Land practice in his later years, leading Daoists and laity in reciting mindfulness sessions. Later, he knew Qiongzhou, and wherever he went, he tirelessly feasted and secluded himself. He had a verse: 'In my spare time from official duties, I enjoy sitting in meditation, rarely bringing my ribs to the bed to sleep. Although I appear as an official, the name of elder is spread throughout the four seas.' In the autumn of Shaoxing Guiyou (1153 AD), he foretold his relatives and friends, scheduling his death for the third day of the tenth month. On that day, he ordered a high seat to be placed in the back hall, receiving guests as usual. Between Chen and Si hours (7-11 am), he descended the steps, respectfully bowed towards the imperial palace, and asked the transport commissioner to take charge of Qiong affairs. He put on monastic robes and sat on the high seat, instructing officials, Daoists, and laity to all turn towards the Dao, support the Dharma gate, and establish the Dharma banner. The transport commissioner asked: 'Since you are so free to come and go, why not leave a verse to express this rare event?'
。楫張目索筆。書曰。初三十一。中九下七。老人言盡。龜哥眼赤。書畢。拈拄杖。按膝而化。楫以建炎后。名剎教藏多殘毀。捐俸印施。凡一百二十八藏。有偈曰。我賦耽癡癖。視財等空虛。不作子孫計。不為聲色娛。所得月俸給。惟將贖梵書。庶使披閱者。鹹得入無餘。古佛為半偈。尚乃舍全軀。是以不惜財。開示諸迷途。借問惜財者。終日較錙銖。無常忽到日。寧免生死無。
(甲戌)宗杲禪師寄頌曇華
初曇華。參克勤。勤入蜀。指見紹隆。未半載間。通徹大法。出世妙嚴。歷遷名剎。兩住歸宗。宗杲在梅楊。見華垂示語。極口稱歎。以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通○曉瑩。字仲溫。得法宗杲。歸憩羅湖。杜門謝客。因追憶疇昔叢林聞見。或得於尊宿提唱。或得於斷碑殘碣。歲月浸久。慮其湮墜。遂會萃成編。命曰羅湖野錄。
(丙子)宗杲禪師住阿育
宗杲。在衡陽。士大夫。數通書問道。當軸者滋不悅。紹興庚午。遷梅楊。六年間。遠近攝化。乙亥冬。蒙恩自便。丙子春。離梅楊。至贛州。張九成。自南安放還守永嘉。杲維舟俟之。既見。劇談宗旨。未嘗一言及往事。時成有甥于憲者。侍舅歸新淦。成令拜杲。憲曰。素不拜僧。
【現代漢語翻譯】 現代漢語譯本： 楫張大眼睛尋找筆，寫道：『初三十一，中九下七，老人言盡，龜哥眼赤。』寫完，拿起拄杖，按著膝蓋圓寂了。楫認為建炎（1127-1130）以後，名剎的佛教經典大多殘缺毀壞，於是捐出俸祿印製佛經施捨，總共一百二十八藏。他有偈語說：『我沉溺於癡迷的癖好，視錢財如空虛。不為子孫做打算，不為聲色享樂。所得的每月俸祿，只用來贖買佛教經書。希望披閱這些經書的人，都能進入無餘涅槃。』古佛爲了半句偈語，尚且捨棄整個身體。因此我不吝惜錢財，開示各種迷惑的道路。請問那些吝惜錢財的人，終日計較細微的得失。無常忽然到來的那一天，難道能免除生死的痛苦嗎？』
（甲戌年（年份缺失，應根據上下文推斷））宗杲（Zonggao）禪師寄頌給曇華（Tanhua）
最初曇華（Tanhua）參拜克勤（Keqin），克勤（Keqin）入蜀地，指點他去拜見紹隆（Shaolong）。不到半年時間，就通徹了大法。出世在妙嚴寺（Miaoyan Temple），歷任多座名寺。兩次住在歸宗寺（Guizong Temple）。宗杲（Zonggao）在梅楊（Meiyang），看到曇華（Tanhua）的開示語，極口稱讚，用偈語寄給他：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』曉瑩（Xiaoying），字仲溫（Zhongwen），從宗杲（Zonggao）處得法，回到羅湖（Luohu）隱居。閉門謝客。因為追憶過去在叢林中的見聞，或者得自尊宿的提倡，或者得自斷碑殘碣，時間長久，擔心它們湮沒，於是彙集編纂完成的書，命名為《羅湖野錄》。
（丙子年（年份缺失，應根據上下文推斷））宗杲（Zonggao）禪師住在阿育王寺（Asoka Temple）
宗杲（Zonggao）在衡陽（Hengyang），許多士大夫多次寫信問道。當權者因此很不高興。紹興庚午年（1150），被遷往梅楊（Meiyang）。六年間，教化了遠近的人。乙亥年（1155）冬天，蒙恩允許他自由行動。丙子年（1156）春天，離開梅楊（Meiyang）到達贛州（Ganzhou）。張九成（Zhang Jiucheng）從南安（Nan'an）被放逐還鄉，鎮守永嘉（Yongjia）。宗杲（Zonggao）停船等候他。見面后，深入談論佛法宗旨，沒有一句提及過去的事情。當時張九成（Zhang Jiucheng）有個外甥叫于憲（Yu Xian），侍奉舅舅回新淦（Xingan）。張九成（Zhang Jiucheng）讓他拜見宗杲（Zonggao）。于憲（Yu Xian）說：『我向來不拜僧人。』
【English Translation】 English version: Ji opened his eyes wide, searching for a brush. He wrote: 'The first thirty-one, middle nine, lower seven, the old man's words are exhausted, Turtle Brother's eyes are red.' After writing, he took his staff, pressed his knees, and passed away. Ji believed that after the Jianyan era (1127-1130), most of the Buddhist scriptures in famous temples were incomplete and damaged, so he donated his salary to print and distribute Buddhist scriptures, a total of one hundred and twenty-eight collections. He had a verse saying: 'I am addicted to foolish habits, viewing wealth as emptiness. I do not plan for my descendants, nor do I indulge in sensual pleasures. The monthly salary I receive is only used to redeem Buddhist scriptures. I hope that those who read these scriptures can all enter Nirvana without remainder.' The ancient Buddha, for half a verse, still gave up his whole body. Therefore, I do not begrudge wealth, to enlighten all confused paths. May I ask those who begrudge wealth, calculating every tiny gain all day long. On the day when impermanence suddenly arrives, can they avoid the suffering of birth and death?'
(Year missing, should be inferred from context) Chan Master Zonggao sent a verse to Tanhua
Initially, Tanhua visited Keqin, Keqin entered the Shu region, and pointed him to visit Shaolong. In less than half a year, he thoroughly understood the Great Dharma. He appeared in the world at Miaoyan Temple, and served in many famous temples. He stayed at Guizong Temple twice. Zonggao, in Meiyang, saw Tanhua's instructions and praised them highly, sending him a verse: 'Sitting firmly on the first peak of the Golden Wheel, all demons and monsters hide their tracks. This year, I have obtained true news again, reporting that the Yangqi lineage is flowing smoothly.' Xiaoying, styled Zhongwen, obtained the Dharma from Zonggao and returned to Luohu to live in seclusion. He closed his doors to guests. Because he recalled his past experiences in the monastery, either from the encouragement of venerable elders or from broken steles and remnants, over time, he worried that they would be lost, so he compiled them into a book, named 'Luohu Wild Records'.
(Year missing, should be inferred from context) Chan Master Zonggao resided at Asoka Temple
Zonggao was in Hengyang, and many scholar-officials repeatedly wrote letters to ask questions. The authorities were very displeased with this. In the Gengwu year of Shaoxing (1150), he was transferred to Meiyang. In six years, he transformed people from far and near. In the Yihai year (1155) winter, he was granted permission to act freely. In the Bingzi year (1156) spring, he left Meiyang and arrived in Ganzhou. Zhang Jiucheng was exiled from Nan'an and returned home to guard Yongjia. Zonggao stopped his boat to wait for him. After meeting, they discussed the principles of Buddhism in depth, without mentioning anything about the past. At that time, Zhang Jiucheng had a nephew named Yu Xian, who served his uncle back to Xingan. Zhang Jiucheng asked him to visit Zonggao. Yu Xian said, 'I have never bowed to monks.'
曰汝試扣之。憲遂舉中庸天命之謂性。率性之謂道。修道之謂教以問。杲曰。凡人既不知本命元辰下落處。又要牽好人入火坑。如何于聖賢打頭一著不鑿破。曰師能為鑿破否。曰天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。成顧憲曰。子拜何辭。丞相張浚。居長沙。其母秦國夫人計氏。名法真。臥疾將亟。曰妙喜老師。今不復見也。老婆有私恩未報。浚凡三走價之宜春趣。杲及至。已捐館矣。浚曰。先妣。愿供養和尚一年。為報德之私。遂館光孝寺之東堂。初法真。少寡居。屏去紛華。蔬食禮誦。杲遣道謙過浚。真問。徑山和尚。尋常如何為人。謙因舉杲教人看狗子無佛性。及竹篦子話。且令暫輟禮誦。專意看話。得透話頭。則禮誦皆妙用。真遂諦信。一日忽洞然。因自述悟緣。及數偈呈杲。有曰。日逐看經文。如逢舊識人。勿言頻有礙。一舉一回新。杲見而肯之○道顏。號卍庵。久參克勤。微有省發。洎勤還蜀。囑令依杲。仍以書教曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。杲居雲門及洋嶼。顏皆在焉。朝夕質疑。方大悟。丙子。杲過九江。守請住圓通。三辭不獲。因舉顏補其處。詔杲住阿育王山。十一月。杲至明州。開堂說法。褁糧問道者。萬二千指。
【現代漢語翻譯】 現代漢語譯本： 他說：『你試著問他。』顧憲於是引用《中庸》中的『天命之謂性，率性之謂道，修道之謂教』來提問。大慧宗杲（1089-1163）說：『一般人既不知道自身本命元辰的下落之處，又要拉好人進入火坑。如何在聖賢的最初一步上不鑿破呢？』顧憲說：『老師能為我鑿破嗎？』大慧宗杲說：『天命之謂性，便是清凈法身（Dharmakāya，佛的法身）。率性之謂道，便是圓滿報身（Saṃbhogakāya，佛的報身）。修道之謂教，便是千百億化身（Nirmāṇakāya，佛的化身）。』顧憲拜謝。 丞相張浚，居住在長沙，他的母親秦國夫人計氏，名法真，臥病將要去世，說：『妙喜老師（大慧宗杲）如今不能再見到了，老婦有私恩未報。』張浚多次前往宜春邀請大慧宗杲。大慧宗杲到達時，法真已經去世了。張浚說：『先母願意供養和尚一年，以報答恩德。』於是將大慧宗杲安置在光孝寺的東堂。當初，法真年輕時守寡，屏棄繁華，吃素誦經。大慧宗杲派道謙去見張浚，法真問：『徑山和尚（大慧宗杲）平常是如何教人的？』道謙於是舉了大慧宗杲教人看『狗子無佛性』的公案，以及竹篦子的禪宗故事，並且讓她暫時停止禮誦，專心看話頭。如果能參透話頭，那麼禮誦都是妙用。法真於是深信不疑，一日忽然開悟，於是自己講述開悟的因緣，以及幾首偈頌呈給大慧宗杲，其中有：『日逐看經文，如逢舊識人。勿言頻有礙，一舉一回新。』大慧宗杲看了表示認可。 道顏，號卍庵，長期參學克勤，稍微有所領悟。等到克勤回到四川，囑咐他依止大慧宗杲，並且寫信教導他說：『顏川的彩繪已經完成，只欠點睛而已，他日繼承你的衣缽，不可限量。』大慧宗杲住在雲門山和洋嶼山時，道顏都在那裡，早晚請教質疑，才大徹大悟。宋高宗紹興六年（1136年），大慧宗杲路過九江，太守請求他住在圓通寺，大慧宗杲三次推辭沒有成功，於是推薦道顏代替他。朝廷下詔讓大慧宗杲住持阿育王山。十一月，大慧宗杲到達明州，開堂說法，裹著乾糧來問道的人，有一萬二千多人。
【English Translation】 English version: He said, 'You try to ask him.' Gu Xian then quoted from 'The Doctrine of the Mean': 'What Heaven imparts to man is called human nature. To follow our nature is called the Way. Cultivating the Way is called instruction.' to ask. Dahui Zonggao (1089-1163) said, 'Ordinary people, not knowing where their own original destiny lies, still want to drag good people into the fire pit. How can one not break through the first step of the sages?' Gu Xian said, 'Can the teacher break through it for me?' Dahui Zonggao said, 'What Heaven imparts to man is called human nature, that is the pure Dharmakāya (Buddha's Dharma body). To follow our nature is called the Way, that is the perfect Saṃbhogakāya (Buddha's Reward body). Cultivating the Way is called instruction, that is the hundreds of billions of Nirmāṇakāya (Buddha's Transformation body).' Gu Xian bowed in gratitude. Prime Minister Zhang Jun, residing in Changsha, his mother, Lady Ji of the Qin State, named Fazhen, was lying ill and about to die, saying, 'Teacher Miaoxi (Dahui Zonggao) can no longer be seen now, the old woman has a private kindness that has not been repaid.' Zhang Jun went to Yichun many times to invite Dahui Zonggao. When Dahui Zonggao arrived, Fazhen had already passed away. Zhang Jun said, 'My late mother wished to support the monk for a year to repay her kindness.' So he placed Dahui Zonggao in the east hall of Guangxiao Temple. Initially, Fazhen was widowed at a young age, abandoning extravagance, eating vegetarian food and reciting scriptures. Dahui Zonggao sent Daoqian to see Zhang Jun, Fazhen asked, 'How does the abbot of Jingshan (Dahui Zonggao) usually teach people?' Daoqian then cited Dahui Zonggao's teaching people to look at the 'dog has no Buddha-nature' koan, and the Zen story of the bamboo stick, and asked her to temporarily stop reciting scriptures and concentrate on looking at the 'Hua Tou' (critical phrase). If one can penetrate the 'Hua Tou', then reciting scriptures is all wonderful use. Fazhen then deeply believed, and one day suddenly became enlightened, so she herself narrated the cause of enlightenment, and several verses were presented to Dahui Zonggao, including: 'Every day I read the scriptures, as if meeting an old acquaintance. Do not say that there are frequent obstacles, every move is new.' Dahui Zonggao read it and expressed his approval. Daoyan, named Wan'an, had long studied with Keqin and had some understanding. When Keqin returned to Sichuan, he instructed him to rely on Dahui Zonggao, and wrote a letter teaching him: 'The painting of Yan Chuan has been completed, only the finishing touch is missing, one day inheriting your mantle, it is immeasurable.' When Dahui Zonggao lived in Yunmen Mountain and Yangyu Mountain, Daoyan was there, asking questions morning and evening, and then he had a great enlightenment. In the sixth year of Shaoxing (1136) of Emperor Gaozong of Song, Dahui Zonggao passed by Jiujiang, the governor requested him to live in Yuantong Temple, Dahui Zonggao declined three times without success, so he recommended Daoyan to replace him. The imperial court issued an edict for Dahui Zonggao to preside over Mount Ashoka. In November, Dahui Zonggao arrived in Mingzhou, opened a hall to preach the Dharma, and there were more than twelve thousand people who came to ask questions with dry food.
百廢具舉。冠於今昔○張栻。字敬夫。浚之子。嘗問道顏曰。見即便見。擬思即差。又作么生。顏曰。還問不知有。栻曰。知有時如何。顏曰。聞聲見色只如常。栻豁然有省。乃留偈曰。聞聲見色只如常。熟察精粗理自彰。脫似虛空藏碧落。曾無少剩一毫芒。顏肯之。后栻方疾革。定叟求教。栻曰。蟬蛻人慾之私。春融天理之妙。語訖而逝。學者稱為南軒先生。
(丁丑)天童正覺禪師入寂(丹霞淳法嗣曹洞第十世)
正覺。住天童。前後三十年。洞上一宗大著。丁丑九月。謁郡僚及檀度。次謁越帥趙令詪。與之言別。十月七日還山。翼日辰巳間。沐浴更衣。端坐告眾。顧侍僧索筆。作書遺育王宗杲。請主後事。仍書偈曰。夢幻空華。六十七年。白鳥湮沒。秋水連天。擲筆而逝。龕留七日。顏貌如生。詔謚宏智。塔曰妙光○凈慈慧暉。初叩真歇。微有所證。后謁正覺。覺舉當明中有暗。不以暗相遇。當暗中有明。不以明相睹。問之。語不契。初夜定回。往聖僧前燒香。而覺適至。暉見之。頓明前話。次日入室。覺舉堪嗟去日顏如玉。卻嘆回時𩯭似霜詰之。暉曰。其入離其出微。自爾無滯。覺許為室中真子。
(戊寅)宗杲禪師開法徑山
紹興戊寅。宗杲。主徑山。天下宿衲。復集如初。時杲
【現代漢語翻譯】 現代漢語譯本 百廢俱興，超過以往任何時候。○張栻（張栻，字敬夫），張浚之子。曾向道顏請教說：『見到就立即見到，稍微思索就差了。』又該怎麼辦呢？道顏說：『反過來問那個不知有的人。』張栻說：『知道有時又如何呢？』道顏說：『聽到聲音見到顏色，一切如常。』張栻豁然開悟，於是留下偈語說：『聽到聲音見到顏色，一切如常，仔細觀察精細粗略，道理自然彰顯。脫離出來就像虛空包藏著碧落，沒有絲毫剩餘。』道顏認可了他。後來張栻病重，定叟向他求教。張栻說：『像蟬蛻去人慾的私念，像春天融化天理的精妙。』說完就去世了。學者們稱他為南軒先生。 （丁丑年(1157年)）天童正覺禪師圓寂（丹霞淳的法嗣，曹洞宗第十世） 正覺，住在天童寺，前後三十年，曹洞一宗非常興盛。丁丑年(1157年)九月，拜訪郡里的官員以及施主，接著拜訪越州的統帥趙令詪，向他告別。十月初七回到山裡，第二天辰時到巳時之間，沐浴更衣，端坐著告訴眾人，讓侍僧拿來筆，寫信給育王寺的宗杲（宗杲，禪師法號），請他主持後事。又寫下偈語說：『夢幻空花，六十七年，白鳥消失在煙霧中，秋水與天相連。』扔下筆就去世了。龕儲存了七天，容貌如生。朝廷追諡他為宏智禪師，塔叫做妙光。○凈慈慧暉，最初拜訪真歇禪師，稍微有所領悟，後來拜訪正覺禪師，正覺禪師舉出『當明中有暗，不以暗相遇；當暗中有明，不以明相睹』的話來問他，慧暉回答不契合。初夜禪定回來，到聖僧前燒香，正覺禪師正好來到，慧暉見到他，頓時明白之前的話。第二天進入方丈室，正覺禪師舉出『可嘆逝去的日子顏容如玉，卻嘆息回來時鬢髮如霜』來詰問他，慧暉說：『其入也離，其出也微。』從此以後沒有滯礙。正覺禪師認可他是室中真子。 （戊寅年(1158年)）宗杲禪師在徑山開法 紹興戊寅年(1158年)，宗杲禪師主持徑山寺，天下的老修行們，又像當初一樣聚集而來。當時宗杲禪師
【English Translation】 English version Everything was being restored, surpassing anything in the past. ○ Zhang Shi (Zhang Shi, courtesy name Jingfu), son of Zhang Jun. He once asked Daoyan, 'Seeing is seeing immediately; a slight thought is a deviation.' What should be done then?' Daoyan said, 'Ask the one who doesn't know about existence in return.' Zhang Shi said, 'What if one knows sometimes?' Daoyan said, 'Hearing sounds and seeing colors, everything is as usual.' Zhang Shi suddenly became enlightened, and then left a verse saying, 'Hearing sounds and seeing colors, everything is as usual; carefully observe the fine and the coarse, and the truth will naturally be revealed. Being detached is like the void containing the blue sky, with not a bit remaining.' Daoyan approved of him. Later, when Zhang Shi was seriously ill, Ding Sou asked him for guidance. Zhang Shi said, 'Like a cicada shedding the private desires of human desires, like the spring melting the wonders of heavenly principles.' After saying this, he passed away. Scholars called him Mr. Nanxuan. (Dingchou year (1157 AD)) Chan Master Zhengjue of Tiantong Temple passed away (Daxia Chun's Dharma successor, the tenth generation of the Caodong sect) Zhengjue lived in Tiantong Temple for thirty years, and the Caodong sect flourished greatly. In the ninth month of Dingchou year (1157 AD), he visited the officials and patrons in the county, and then visited Zhao Lingyin, the commander of Yuezhou, to bid him farewell. On the seventh day of the tenth month, he returned to the mountain. Between Chen and Si hours the next day, he bathed and changed clothes, sat upright and told the crowd, and asked the attendant monk to bring a pen to write a letter to Zonggao (Zonggao, Chan master's Dharma name) of Yuwang Temple, asking him to preside over the affairs. He also wrote a verse saying, 'Illusory dreams and empty flowers, sixty-seven years; white birds disappear in the smoke, autumn water connects with the sky.' He threw down the pen and passed away. The niche was preserved for seven days, and his appearance was as if he were alive. The court posthumously named him Chan Master Hongzhi, and the pagoda was called Miaoguang. ○ Jingci Huihui, initially visited Chan Master Zhenxie and had some understanding, and later visited Chan Master Zhengjue. Chan Master Zhengjue raised the words 'When there is darkness in the light, do not meet with darkness; when there is light in the darkness, do not look at the light' to ask him, but Huihui's answer did not match. After returning from meditation in the early night, he went to burn incense in front of the Holy Monk, and Chan Master Zhengjue happened to arrive. When Huihui saw him, he suddenly understood the previous words. The next day, he entered the abbot's room, and Chan Master Zhengjue raised the question 'It is lamentable that the face was like jade in the days of departure, but it is a pity that the temples are like frost when returning' to question him. Huihui said, 'Its entry is separated, and its exit is subtle.' From then on, there was no stagnation. Chan Master Zhengjue recognized him as a true son in the room. (Wuyin year (1158 AD)) Chan Master Zonggao opened the Dharma at Jingshan In the Wuyin year of Shaoxing (1158 AD), Chan Master Zonggao presided over Jingshan Temple, and the old practitioners of the world gathered again as before. At that time, Chan Master Zonggao
年七十。雖老。接引後進不少倦。室中嘗舉竹篦問僧曰。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。不得於意根下卜度。不得飏在無事甲里。不得於舉起處承當。不得良久。不得作女人拜繞禪床。不得拂袖便行。一切總不得。速道速道。僧擬進語。杲便打趁出。有僧奪卻竹篦。杲曰。奪卻竹篦。我且許你奪卻。我喚作拳頭則觸。不喚作拳頭則背。你又如何奪。更饒你道。請和尚放下著。我且放下著。我喚作露柱則觸。不喚作露柱則背。你又如何奪。我喚作山河大地則觸。不喚作山河大地則背。你又如何奪。時有舟峰長老云。和尚竹篦子話。如籍沒卻人家財產了。更要人納物事。杲曰。你譬得極妙。我真要你納物事。你無所從出。便須討死路去。或投河。或赴火。𢬵得方始死得。死了卻緩緩地。再活起來。喚你作菩薩則歡喜。喚你作賊漢則惡發。依前只是舊時人。所以道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。到這裡。始契得竹篦子話。近禮侍者。默究竹篦話。無所入。求指示。杲曰。你是福州人。我說個喻向你。如將名品荔枝。和皮殼剝了。送在你口裡。只是不解吞。禮不覺失笑曰。和尚吞卻即禍事。后又問。前日吞底荔枝。只是你不知滋味。曰若知滋味。轉見禍事。杲肯之○了明。秀州陸氏子。
【現代漢語翻譯】 現代漢語譯本： 年七十（指作者七十歲）。雖然年老，但接引後輩從不倦怠。室中曾經拿起竹篦（一種竹製的清潔工具）問僧人說：『如果說它是竹篦，就落入了執著；如果說它不是竹篦，就違背了事實。既不能用語言表達，也不能保持沉默。不能在意識深處揣測，也不能把它丟到無事可做的境地。不能在拿起的地方承擔，也不能拖延很久。不能像女人一樣繞著禪床拜，也不能拂袖而去。總之，一切都不能做。快說！快說！』僧人正要開口說話，杲（指作者）就打他，把他趕了出去。有僧人奪走了竹篦，杲說：『奪走了竹篦，我就算你奪走了。如果我說它是拳頭，就落入了執著；如果我說它不是拳頭，就違背了事實。你又如何奪走？就算你說了，請和尚放下它。我且放下它。如果我說它是露柱（寺廟中的柱子），就落入了執著；如果我說它不是露柱，就違背了事實。你又如何奪走？如果我說它是山河大地，就落入了執著；如果我說它不是山河大地，就違背了事實。你又如何奪走？』 當時有舟峰長老說：『和尚的竹篦子話，就像沒收了人家的財產，還要人繳納東西。』杲說：『你比喻得極妙。我真要你繳納東西。你無處可出，就必須去尋死路。或者投河，或者赴火，徹底死了才能算死。死了之後再慢慢地活過來。叫你菩薩你就歡喜，叫你賊漢你就生氣。依舊只是原來的那個人。所以說，懸崖撒手，才能真正承擔；死而復生，是欺騙不了人的。到了這裡，才能真正契合竹篦子話。』 近禮侍者，默默研究竹篦話，卻無從入手，請求指示。杲說：『你是福州人，我說個比喻給你聽。就像把名品荔枝，連皮帶殼剝了，送到你嘴裡，只是不明白怎麼吞。』禮不覺失笑說：『和尚吞了就闖禍了。』後來又問：『前些日子吞的荔枝，只是你不知道滋味。』杲說：『如果知道滋味，反而會闖禍。』杲認可了他的說法。 了明，是秀州陸氏的兒子。
【English Translation】 English version: At the age of seventy (referring to the author being seventy years old). Although old, he never tires of guiding younger generations. In his room, he once held up a bamboo whisk (a bamboo cleaning tool) and asked a monk: 'If I call it a bamboo whisk, you fall into attachment; if I don't call it a bamboo whisk, you go against the truth. You cannot express it in words, nor can you remain silent. You cannot speculate in the depths of your consciousness, nor can you throw it into a state of idleness. You cannot take responsibility at the point of picking it up, nor can you delay for a long time. You cannot bow around the meditation bed like a woman, nor can you leave with a flick of your sleeve. In short, nothing can be done. Speak quickly! Speak quickly!' As the monk was about to speak, Gao (referring to the author) struck him and drove him out. A monk snatched the bamboo whisk away, and Gao said: 'You snatched the bamboo whisk away, I'll grant you that you snatched it. If I call it a fist, you fall into attachment; if I don't call it a fist, you go against the truth. How can you snatch it away? Even if you say, 'Please put it down, Master.' I will put it down. If I call it a pillar (a pillar in a temple), you fall into attachment; if I don't call it a pillar, you go against the truth. How can you snatch it away? If I call it mountains, rivers, and the great earth, you fall into attachment; if I don't call it mountains, rivers, and the great earth, you go against the truth. How can you snatch it away?' At that time, Elder Zhoufeng said: 'The Master's bamboo whisk talk is like confiscating someone's property and still demanding that they pay something.' Gao said: 'Your analogy is excellent. I really want you to pay something. You have nowhere to go, so you must seek a way to die. Either jump into the river or jump into the fire, only complete death counts as death. After death, slowly come back to life. If I call you a Bodhisattva, you are happy; if I call you a thief, you are angry. You are still the same person as before. Therefore, it is said that letting go on the edge of a cliff is the only way to truly take responsibility; resurrection after death cannot deceive anyone. Only here can you truly understand the bamboo whisk talk.' Attendant Jinli silently studied the bamboo whisk talk, but could not find a way in, and asked for guidance. Gao said: 'You are from Fuzhou, I will tell you an analogy. It's like peeling a famous lychee, skin and all, and putting it in your mouth, but you don't understand how to swallow it.' Li couldn't help but laugh and said: 'Master, swallowing it would be a disaster.' Later he asked: 'The lychee you swallowed the other day, it's just that you didn't know the taste.' Gao said: 'If you knew the taste, it would be even more of a disaster.' Gao agreed with his statement. Liao Ming was the son of the Lu family of Xiuzhou.
身長八尺。腹大十圍。所至人必聚觀。初宗杲謫衡州。州縣防送甚嚴。或以為禍在不測。明為荷枷以行。間關辛苦。未曾少怠。既至貶所。衲子追隨。問道者。率不下二三百人。杲以齋粥不給。且慮禍。嘗勉之令去。明輒不肯。以身任齋粥。每肩栲栳行乞。至晚。即數十人為之荷。米麵薪蔬。食用之屬。成列以歸。衲子雖多。無不具足。如是者十七年如一日。杲復僧。及住育王。明嘗在麾下。杲室中。不許衲子下喝。明每入室。必振聲一喝而退。杲一日榜方丈前云。下喝者。罰一貫錢。明見之。乃密具千錢于袖中。至室中。先頓于地。高聲一喝便出。如是者數矣。杲無如之何。再榜曰。下喝者。罰當日堂供一中。明見之。即驟步往庫司。語曰。和尚要十兩金。主事者不疑。即與之。乃遣行者隨往方丈。明袖之以入。復頓于地。高聲一喝而退。杲大駭。入室罷。徐問知其然。為之一笑。每語明曰。你這肥漢。如是會禪。驢年也未夢見在。然念其勤劬之久。舉令出住舒州投子。遷住長蘆。衲子輻湊。叢林改觀。杲住徑山。明來供施。及飯大眾。洎歸長蘆。杲送以偈曰。人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。妙喜空費一張口。從教四海妄流傳。野犴能作獅子吼。孰云無物贈君行。喝下鐵圍山倒走○德光。新喻
彭氏子。母夢異僧入室。驚窹有娠。既生。乃祖曰。吾家世積德。乃生此兒。必光吾門。因名德光。相者曰。是子。伏犀貫頂。出家必作法門樑棟。年二十一。聞人誦金剛經。忽然通解。白母曰。適聞誦經。身心歡喜。世間萬事。真如夢幻。力懇出家。族不能奪。遂散家貲。苐存度牒僧具。余悉以予其族。剃染遊方。初參吉禪師。吉問。不是心不是佛不是物。是甚麼。光罔措。遂致疑。通夕不𥧌。次日。詣方丈請益。既不是心。又不是佛。又不是物。畢竟是甚麼。望和尚慈悲指示。吉震威一喝曰。這沙彌。要更我與你下注腳在。拈棒劈脊打出。光於是有省。自是遍參五十餘員善知識。終不自肯。適宗杲領育王。四海英才鱗集。光亦與焉。杲舉喚作竹篦則觸。不喚作竹篦則背。不得向舉起處承當。不得向意根下卜度。速道速道。光曰。杜撰長老。如麻似粟。杲曰。你是第幾個。光曰。今日捉敗這老賊。次年。佛涅槃日。因頂謁次。自唸佛常住法身。何有生滅。頭未至地。忽然契悟。遽告杲。杲曰。你這回徹也。杲再主徑山。拉以偕往閱夏。暫至蔣山。省曇華。華稱賞不已。移書與侍郎李浩曰。光兄。一自徑山老叔印可。如虎插翅。留月餘而歸。杲說偈以頂相付光曰。有德必有光。其光無間隔。名實要相稱。非青黃赤白○
【現代漢語翻譯】 彭氏之子，他的母親夢見一位奇異的僧人進入房間，驚醒后發現自己懷孕了。孩子出生后，他的祖父說：『我家世代積累德行，才生下這個孩子，必定能光耀門楣。』因此給他取名德光（指有德行，能發揚光大）。相面的人說：『這個孩子，伏犀骨貫穿頭頂，出家必定成為佛門棟樑。』二十一歲時，聽到有人誦讀《金剛經》，忽然通徹理解。告訴母親說：『剛才聽到誦經，身心歡喜，世間萬事，真如夢幻。』極力懇求出家，家人無法阻止。於是變賣所有家產，只留下度牒和僧人用品，其餘全部分給族人。剃度后四處遊歷參學。最初參訪吉禪師，吉禪師問：『不是心，不是佛，不是物，是什麼？』德光（指有德行，能發揚光大）茫然不知所措，因此產生疑惑，整夜不能入睡。第二天，到方丈室請求開示：『既然不是心，又不是佛，又不是物，到底是什麼？希望和尚慈悲指示。』吉禪師大喝一聲說：『這沙彌，還要我給你下註解嗎？』拿起棒子劈頭蓋臉地打出去。德光（指有德行，能發揚光大）因此有所領悟。從此遍參五十多位善知識，始終不肯輕易認可自己。適逢宗杲（禪師名號）住持育王寺，四方英才雲集，德光（指有德行，能發揚光大）也參與其中。宗杲（禪師名號）舉示：『說它是竹篦則觸犯，不說它是竹篦則違背，不得在舉起處承當，不得在意根下卜度，快說快說！』德光（指有德行，能發揚光大）說：『胡說八道的老傢伙，多如麻粟。』宗杲（禪師名號）說：『你是第幾個？』德光（指有德行，能發揚光大）說：『今天就要抓住你這個老賊。』第二年，在佛陀涅槃日，因為頂禮時，心中想到佛陀常住法身，怎麼會有生滅？頭還未碰到地面，忽然徹底領悟。立刻告訴宗杲（禪師名號），宗杲（禪師名號）說：『你這次徹底明白了。』宗杲（禪師名號）再次住持徑山寺，拉著他一同前往度夏。暫時到蔣山寺，拜訪曇華（禪師名號），曇華（禪師名號）讚賞不已。寫信給侍郎李浩說：『德光（指有德行，能發揚光大）兄，自從得到徑山老叔的印可，如虎添翼。』停留一個多月后返回。宗杲（禪師名號）說偈語，並以頂相付囑德光（指有德行，能發揚光大）說：『有德必有光，其光無間隔。名實要相稱，非青黃赤白。』
【English Translation】 The son of the Peng family. His mother dreamed of an unusual monk entering her room and awoke startled to find herself pregnant. After he was born, his grandfather said, 'Our family has accumulated virtue for generations, and now this child is born, he will surely bring glory to our family.' Therefore, he was named Deguang (meaning 'virtuous light'). A physiognomist said, 'This child, with a 'fu xi' bone piercing through the crown of his head, will surely become a pillar of the Dharma if he becomes a monk.' At the age of twenty-one, he heard someone reciting the Diamond Sutra and suddenly understood it thoroughly. He told his mother, 'Just now, hearing the sutra being recited, my body and mind are filled with joy. All things in the world are like dreams and illusions.' He earnestly pleaded to become a monk, and his family could not stop him. So he sold all his family property, keeping only his ordination certificate and monastic robes, and gave the rest to his family. After being tonsured, he traveled around to study. He first visited Zen Master Ji, who asked, 'It is not mind, not Buddha, not thing, what is it?' Deguang (meaning 'virtuous light') was at a loss and became doubtful, unable to sleep all night. The next day, he went to the abbot's room to ask for guidance: 'Since it is not mind, not Buddha, and not thing, what exactly is it? I hope the abbot will compassionately instruct me.' Zen Master Ji shouted loudly, 'This novice, do you still want me to add footnotes for you?' He picked up a stick and beat him severely. Deguang (meaning 'virtuous light') then had an awakening. From then on, he visited more than fifty good teachers, but he was never easily satisfied with himself. It happened that Zonggao (Zen master's name) was in charge of Yuwang Temple, and talents from all over the world gathered there. Deguang (meaning 'virtuous light') also participated. Zonggao (Zen master's name) pointed out: 'To call it a bamboo stick is to touch it, not to call it a bamboo stick is to turn away from it. You must not accept it at the point of raising it, and you must not speculate about it at the root of intention. Speak quickly, speak quickly!' Deguang (meaning 'virtuous light') said, 'Fabricating elders, like hemp and millet.' Zonggao (Zen master's name) said, 'Which one are you?' Deguang (meaning 'virtuous light') said, 'Today I will capture this old thief.' The following year, on the day of the Buddha's Nirvana, because of prostration, he thought in his heart that the Buddha's permanent Dharma body, how could there be birth and death? Before his head reached the ground, he suddenly had a thorough understanding. He immediately told Zonggao (Zen master's name), who said, 'This time you have completely understood.' Zonggao (Zen master's name) again presided over Jingshan Temple and took him along to spend the summer. He temporarily went to Jiangshan Temple to visit Tanhua (Zen master's name), who praised him greatly. He wrote a letter to Vice Minister Li Hao, saying, 'Brother Deguang (meaning 'virtuous light'), since being approved by the old uncle of Jingshan, is like a tiger with wings.' After staying for more than a month, he returned. Zonggao (Zen master's name) spoke a verse and entrusted Deguang (meaning 'virtuous light') with the top image, saying, 'Where there is virtue, there must be light, and its light is without separation. Name and reality must match, not blue, yellow, red, or white.'
宗杲住徑山。謁張九成於慶善院。成問曰。某每於夢中。必誦語孟。何也。杲舉圓覺經曰。繇寂靜故。十方世界諸如來心。于中顯現。如鏡中像。成曰。非老師莫聞此論也。成後設心六度。不為子孫計。因取華嚴善知識日供。其二回食以飯緇流。又嘗供十六大天。而諸位茶杯。悉變為乳。作偈頌曰。稽首十方佛法僧。稽首一切護法天。我今供養三寶天。如海一滴牛一毛。有何妙術能感格。試借意識為汝說。我心與佛天無異。一塵才起大地隔。儻或塵銷覺圓凈。是故佛天來降臨。我欲供佛佛即現。我欲供天天亦現。佛子若或生狐疑。試問此乳何處來。狐疑即塵塵即疑。終與佛天不相似。我今為汝掃狐疑。如湯沃雪火消冰。汝今微有疑與惑。鷂子便到新羅國。又頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走。(諱不得)我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥。(吐不出)人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊。(煞得工夫)成。生平一皮履。闕裂亦不易。衣服飲食。粗惡尤甚。或問。性耶。抑愛惜不妄用耶。曰汝且道。我用心每日在甚處。若一一從頭至足理會。此形骸。卻費了多少工夫。我不被他使。且要我使他。世人役役為此身所
【現代漢語翻譯】 現代漢語譯本 宗杲禪師住在徑山（地名）。去慶善院拜訪張九成。張九成問道：『我經常在夢中背誦《論語》、《孟子》，這是為什麼呢？』宗杲禪師舉起《圓覺經》說：『因為寂靜的緣故，十方世界諸如來的心，都在其中顯現，就像鏡子中的影像一樣。』張九成說：『不是老師您，我不會聽到這樣的論述。』 張九成後來設立了心六度（佈施、持戒、忍辱、精進、禪定、般若），不為子孫考慮。於是取用《華嚴經》中善知識的每日供養，用其中的兩次飯食來供養僧人。又曾經供養十六大天，而各位的茶杯，全都變成了乳白色。為此作偈頌說：『稽首十方佛法僧，稽首一切護法天。我今供養三寶天，如海一滴牛一毛。有什麼妙術能夠感應？試著借用意識為你說明。我的心與佛天沒有差異，一塵才起大地就阻隔。如果塵埃消散覺悟圓滿清凈，所以佛天降臨。我想供養佛佛就顯現，我想供養天天也顯現。佛子如果產生懷疑，試問這乳從何處來？懷疑就是塵埃塵埃就是懷疑，終究與佛天不相似。我今為你掃除懷疑，就像用熱水澆雪火消滅冰一樣。你現在稍微有些懷疑和迷惑，鷂子就飛到新羅國去了。』 又作頌黃龍三關：『我的手像佛手嗎？天下衲僧無話可說。縱然撩起就走，也是在鬼窟里走。（無法迴避）我的腳像驢腳嗎？又被黏膠粘著。翻身直上兜率天，已經是中了老鼠藥。（吐不出來）人人有個生緣處，鐵圍山下幾千年。三災直到四禪天，這驢還在旁邊。（煞費工夫）』 張九成，平生只穿一雙皮鞋，破裂了也不更換。衣服飲食，粗糙簡陋到了極點。有人問：『這是天性如此，還是愛惜而不隨便使用呢？』張九成說：『你且說說，我用心每天在什麼地方？如果一一從頭到腳去料理這個形骸，卻要花費多少工夫。我不被它所使喚，而且要我使喚它。世人忙忙碌碌地爲了這個身體所累。』
【English Translation】 English version Zonggao (Zen Master's name) lived in Jingshan (place name). He visited Zhang Jiucheng at Qingshan Temple. Zhang Jiucheng asked, 'I often recite the Analects and Mencius in my dreams. Why is that?' Zonggao raised the Surangama Sutra and said, 'Because of stillness, the minds of all Tathagatas in the ten directions manifest within it, like images in a mirror.' Zhang Jiucheng said, 'If it weren't for you, teacher, I wouldn't have heard such a discourse.' Later, Zhang Jiucheng established the Six Paramitas of the mind (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), not for the sake of his descendants. So he took the daily offerings of the good teachers in the Avatamsaka Sutra and used two of the meals to offer to the monks. He also once offered to the Sixteen Great Devas, and all the teacups turned milky white. For this, he composed a verse saying: 'I bow to the Buddhas, Dharma, and Sangha of the ten directions, I bow to all the Dharma-protecting Devas. I now offer to the Three Jewels and the Devas, like a drop in the ocean or a hair on an ox. What wonderful technique can evoke a response? Try to use consciousness to explain it to you. My mind is no different from the Buddhas and Devas, a single speck of dust arises and the earth is separated. If the dust disappears and enlightenment is complete and pure, then the Buddhas and Devas descend. I want to offer to the Buddha, and the Buddha appears, I want to offer to the Devas, and the Devas also appear. If a Buddhist disciple has doubts, try asking where this milk comes from? Doubt is dust, and dust is doubt, ultimately dissimilar to the Buddhas and Devas. I now dispel your doubts, like pouring hot water on snow or fire extinguishing ice. You now have slight doubts and confusion, and the hawk flies to Silla (ancient Korean kingdom).' He also composed a verse on the Three Barriers of Huanglong: 'Is my hand like the Buddha's hand? The monks of the world have nothing to say. Even if you stir it up and leave, you are still walking in a ghost cave. (Cannot be avoided) Is my foot like a donkey's foot? It is stuck with glue again. Turning over and going straight up to Tushita Heaven, you have already been poisoned by rat poison. (Cannot spit it out) Everyone has a place of origin, under the Iron Mountain for thousands of years. The three calamities reach the Fourth Dhyana Heaven, and this donkey is still beside you. (Takes a lot of effort)' Zhang Jiucheng, in his life, only wore one pair of leather shoes, and he didn't change them even when they were torn. His clothes and food were extremely rough and simple. Someone asked, 'Is this his nature, or is he cherishing them and not using them casually?' Zhang Jiucheng said, 'Tell me, where do I put my mind every day? If I were to manage this body from head to toe, how much effort would it take? I am not used by it, but I want to use it. People are busy and tired because of this body.'
擾。自早至夜。應副他不暇。特可為發一笑耳。
(己卯)黃彥節居士。參宗杲禪師
黃彥節。位元組夫。號妙德。參宗杲。於一喝下。疑情頓歇。杲以衣付之。嘗舉首山竹篦話。至葉縣省近前奪得拗折擲向階下曰是甚麼。山曰瞎。節曰。妙德到這裡百色無能。但記得曾作蠟梅絕句。曰擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看○金國教亨。任城王氏子。先是。汴京慈濟寺。有僧名福安。山居任城有年。一日齋于芒山村。倚樹而化。見夢于女弟馮曰。我生於西陳村王光道家。馮語其母。及其子夢皆同。詰旦。至光道家。亨母劉氏。亦夢安來求寄宿。是日亨果生。拳右拇指。同業聞之。往問。安公無恙。亨孰視良久。伸指而笑。嘗獨臥空室。誦摩訶般若波羅蜜。其母驚顧襁褓。聲猶囁嚅。自幼不茹葷。惟見僧行造門。輒喜從之。相者曰。此兒。必領僧萬指。十五遊方。參鄭州寶公。久無所入。一日往睢陽宿趙渡。忽馬上憶擊板因緣。有省。疑情不散。將抵河津。同行驚曰。師兄。此河津也。亨下馬。悲喜交集。歸舉似寶。寶曰。此僵臥人似欲轉動耳。曾看日面佛公案否。亨笑曰。兒時已念得。曰我只教人蔘諸方掉下底禪。但再參去。一日因云堂靜坐。忽聞板聲。霍然親證。呈頌曰。日面月面。星飛電
【現代漢語翻譯】 現代漢語譯本 擾。從早到晚，應付他們都來不及，實在可以讓人一笑。
（己卯年（1159））黃彥節居士，參拜宗杲禪師。
黃彥節，位元組夫，號妙德，參拜宗杲禪師，在一聲棒喝下，疑慮頓時消散。宗杲禪師將衣缽傳給他。他曾舉首山竹篦的話頭，說到葉縣禪師近前奪過竹篦拗斷扔在臺階下，問道：『這是什麼？』首山禪師說：『瞎！』黃彥節說：『妙德到這裡百無一能，但記得曾作過一首詠蠟梅的絕句，說：想要嚼一嚼枝頭的蠟梅，它的香味卻像蘭花。在前村深深的雪地裡，不要把它當作嶺南的梅花來看待。』
金國教亨（法號），是任城王氏的兒子。起初，汴京慈濟寺有個僧人名叫福安（法號），在任城芒山隱居多年。一天在芒山村齋戒時，靠著樹圓寂了。他給女弟子馮氏託夢說：『我生於西陳村王光道家。』馮氏告訴了她的母親，她的母親和兒子做的夢都一樣。第二天早晨，他們到了王光道家，教亨的母親劉氏，也夢見福安來求借宿。當天教亨果然出生，右手的拇指握成拳頭。同行的人聽說了這件事，前去詢問，『安公沒事吧？』教亨仔細看了他很久，伸出手指笑了。他曾經獨自睡在空房間里，誦讀《摩訶般若波羅蜜經》，他的母親驚訝地看著襁褓中的他，聲音還很含糊。他從小就不吃葷，只要看見僧人來到門前，就高興地跟隨著他們。相面的人說：『這個孩子，必定會統領成千上萬的僧人。』十五歲時開始遊歷四方，參拜鄭州寶公禪師，很久都沒有領悟。一天前往睢陽，在趙渡住宿，忽然在馬背上回憶起擊板的因緣，有所領悟，但疑慮沒有消散。將要到達河津時，同行的人驚呼：『師兄，這裡就是河津了！』教亨下馬，悲喜交加，回去告訴了寶公禪師。寶公禪師說：『這就像是僵臥的人想要轉動身體一樣。你曾經看過日面佛的公案嗎？』教亨笑著說：『我小時候就已經念過了。』寶公禪師說：『我只是教人蔘究各處禪師丟下的禪語，你再去參究吧。』一天，因為在云堂（禪堂）里跑香，忽然聽到板聲，豁然親身證悟，呈上頌詞說：『日面佛，月面佛，星飛電』
【English Translation】 English version Disturbance. From morning till night, I'm too busy to deal with them. It's truly laughable.
(Year Ji-Mao (1159)) Layman Huang Yanjie visited Zen Master Zonggao.
Huang Yanjie, styled Jiefu, named Miaode, visited Zonggao. With a single shout, his doubts vanished instantly. Zonggao passed his robe to him. He once brought up the story of Shoushan's bamboo whisk. When it came to the point where Zen Master Yexian snatched the whisk, broke it, and threw it down the steps, he asked, 'What is this?' Shoushan said, 'Blind!' Huang Yanjie said, 'Miaode is useless here, but I remember once writing a quatrain about wintersweet: 'Intending to chew the wintersweet on the branch, its fragrance surprisingly resembles orchids. In the deep snow of the front village, don't mistake it for the plum blossoms of the Lingnan mountains.'
Jinguo Jiaohēng (Dharma name), was the son of the Wang family of Rencheng. Initially, there was a monk named Fuan (Dharma name) at Ciji Temple in Bianjing, who had lived in seclusion in Mount Mang in Rencheng for many years. One day, while fasting in Mangshan Village, he leaned against a tree and passed away. He appeared in a dream to his female disciple Feng, saying, 'I was born in the Wang Guangdao family in Xichen Village.' Feng told her mother, and her mother and son had the same dream. The next morning, they went to the Wang Guangdao family. Jiaohēng's mother, Liu, also dreamed that An came to ask for lodging. That day, Jiaohēng was indeed born, with his right thumb clenched in a fist. Colleagues heard about this and went to inquire, 'Is Master An well?' Jiaohēng looked at him carefully for a long time, stretched out his finger, and smiled. He once slept alone in an empty room, reciting the Mahāprajñāpāramitā Sūtra. His mother looked at him in surprise in his swaddling clothes, his voice still murmuring. From a young age, he did not eat meat, and whenever he saw monks coming to the door, he would happily follow them. A physiognomist said, 'This child will surely lead tens of thousands of monks.' At the age of fifteen, he began to travel around, visiting Zen Master Bao of Zhengzhou, but he had no insight for a long time. One day, he went to Suiyang and stayed at Zhaodu. Suddenly, on horseback, he recalled the circumstances of striking the board and had some understanding, but his doubts did not dissipate. As he was about to reach Hejin, his companion exclaimed, 'Brother, this is Hejin!' Jiaohēng dismounted, filled with sorrow and joy, and went back to tell Zen Master Bao. Zen Master Bao said, 'This is like a person lying stiffly wanting to move. Have you ever read the case of the Buddha with the sun face?' Jiaohēng smiled and said, 'I have been reciting it since I was a child.' Zen Master Bao said, 'I only teach people to investigate the Zen words dropped by various Zen masters, go and investigate again.' One day, while running in the cloud hall (meditation hall), he suddenly heard the sound of the board and personally realized the truth, presenting a verse saying, 'Sun-faced Buddha, moon-faced Buddha, stars fly like lightning.'
轉。若更遲疑。面門著箭。咄。寶遂印可曰。吾謾汝不得也。出世五坐道場。后住中都潭柘。歸隱缺門。覆住濟州普照。方丈后叢樹蓊鬱中。有一株高丈餘。群鴉以次來巢。上下十二級。如浮圖狀。眾賀曰。和尚佛法。將大振乎。不數日。奉旨主慶壽。三年退居缺門。河南知府。請居少林。徜徉嵩少者數年。忽杜門謝客。己卯秋七月日。謂眾曰。汝輩各宜著力。索筆書頌畢。寂然而逝。茶毗。焰如蓮花開合。牙齒目睛不灰。舍利無算。亨自兒時。額有圓珠。至是爆然飛去。
(辛巳)龍舒居士王日休述凈土文
王日休。字虛中。號龍舒。為國學進士。端靜簡潔。博通群書。訓傳六經諸子數十萬言。一旦捐之曰。是皆業習。非究竟法。吾其為西方之歸。自是一意念佛。年六十。布衣蔬茹。重趼千里。以是教人。風雨寒暑弗皇恤。閑居日課千拜。夜分乃𥨊。面目奕奕有光。見者知為有道之士。紹興辛巳。述凈土文十卷。刊行於世。刊時舍利流出于板○印肅。住南泉。有蜀僧道存。曾謁疏山得悟。特往愍道者處印證。遍歷諸方求友。罕有其人。辛巳冬月。冒雪到南泉。肅一見喜曰。此吾不請友也。遂相徴詰。棒喝交馳。心心密契。存曰。師再來人也。大興吾道。非師其誰。因指雪書一頌而別。肅亦隨後一句加三
【現代漢語翻譯】 現代漢語譯本： 如果再遲疑，就像面門中箭一樣。咄！寶遂禪師印可說：『我不能欺騙你啊。』於是出世，在五個道場說法。後來住在中都的潭柘寺，歸隱於缺門。又住在濟州的普照寺。方丈後面的叢樹茂盛，其中有一株樹高一丈多，一群烏鴉依次來築巢，上下有十二級，像浮屠（佛塔）的形狀。眾人祝賀說：『和尚的佛法，將要大興啊！』沒過幾天，奉旨主持慶壽寺。三年後退居缺門。河南知府，請他居住在少林寺。在嵩山和少室山之間漫遊了幾年。忽然閉門謝客。己卯年（具體年份需要查公元紀年）秋天七月，對眾人說：『你們各自都要努力。』寫完頌文后，安然圓寂。荼毗（火化）時，火焰像蓮花一樣開合，牙齒和眼珠沒有燒燬，舍利無數。亨禪師從兒時起，額頭就有一個圓珠，到這時爆裂飛去。 （辛巳年（1161））龍舒居士王日休撰述凈土文 王日休，字虛中，號龍舒。是國學進士。為人端莊安靜，簡潔明瞭，博通各種書籍，訓解傳授六經諸子數十萬字。一旦全部拋棄，說：『這些都是業習，不是究竟之法。我將歸向西方極樂世界。』從此一心念佛。六十歲時，身穿布衣，吃粗糧蔬菜，腳底磨出老繭，不遠千里，用這種方式教導別人，風雨寒暑都不顧惜。閑居時每天拜佛一千次，到深夜才睡覺，面容煥發有光彩，見到的人都知道他是有道之士。紹興辛巳年（1161），撰述凈土文十卷，刊行於世。刊印時舍利從印板中流出。印肅禪師，住在南泉寺。有個蜀地的僧人道存，曾經拜訪疏山禪師而開悟，特地前往印肅禪師處印證。走遍各地尋求道友，很少有這樣的人。辛巳年（1161）冬月，冒雪來到南泉寺。印肅禪師一見就高興地說：『這是我不請自來的道友啊。』於是互相考問，棒喝交加，心心相印。道存說：『師父是再來人啊，將要大興我們的道法，不是師父又是誰呢？』於是指著雪寫了一首頌而告別。印肅禪師也在後面一句加上三句。
【English Translation】 English version: If there is further hesitation, it's like an arrow striking the face. 'Doh!' Chan Master Baosui approved, saying, 'I cannot deceive you.' Thereupon, he emerged into the world, preaching at five monasteries. Later, he resided at Tan Zhe Temple in Zhongdu, then retired to Que Men. He also resided at Puzhao Temple in Jizhou. Behind the abbot's room, amidst the dense trees, there was a tree over ten feet tall. A flock of crows came to nest in sequence, with twelve levels, resembling the shape of a stupa (pagoda). The crowd congratulated, saying, 'The Abbot's Buddha-dharma will greatly flourish!' Not many days later, he received an imperial decree to preside over Qingshou Temple. After three years, he retired to Que Men. The prefect of Henan invited him to reside at Shaolin Temple. He wandered between Mount Song and Mount Shao for several years. Suddenly, he closed his doors to guests. In the autumn of the year Ji Mao (year needs to be checked for Gregorian calendar equivalent), on the seventh month, he said to the assembly, 'Each of you should exert effort.' After writing a verse, he passed away peacefully. During the cremation (荼毗), the flames opened and closed like a lotus flower. His teeth and eyeballs were not burned. Countless śarīra (舍利, relics) remained. From childhood, Master Heng had a round pearl on his forehead, which at this moment burst and flew away. (Xin Si year (1161)) Layman Wang Rixiu of Longshu composed the Pure Land Text Wang Rixiu, styled Xuzhong, named Longshu, was a jinshi (進士, successful candidate in the highest imperial examinations) of the National Academy. He was dignified and quiet, concise and clear, widely versed in various books, instructing and transmitting hundreds of thousands of words from the Six Classics and various philosophers. Once, he abandoned them all, saying, 'These are all karmic habits, not the ultimate Dharma. I shall return to the Western Pure Land.' From then on, he single-mindedly recited the Buddha's name. At the age of sixty, he wore cloth garments, ate coarse grains and vegetables, his feet developed calluses, and he traveled thousands of miles, using this method to teach others, not caring about wind, rain, cold, or heat. In his leisure time, he prostrated a thousand times a day, and only slept late at night. His face shone with radiance, and those who saw him knew that he was a man of the Way. In the Xin Si year (1161) of the Shaoxing era, he composed ten volumes of the Pure Land Text, which were published in the world. During the printing, śarīra (舍利, relics) flowed out from the printing plate. Chan Master Yin Su resided at Nanquan Temple. There was a monk from Shu named Dao Cun, who had visited Chan Master Shushan and attained enlightenment, and specially went to Chan Master Yin Su to seek confirmation. He traveled all over seeking Dharma friends, but there were few like him. In the winter month of the Xin Si year (1161), he braved the snow to arrive at Nanquan Temple. Chan Master Yin Su was delighted upon seeing him and said, 'This is a Dharma friend who has come uninvited.' Thereupon, they questioned each other, exchanged blows and shouts, and their minds resonated intimately. Dao Cun said, 'Master is a reincarnation, who will greatly promote our Dharma. If not Master, then who?' Thereupon, he pointed to the snow and wrote a verse before departing. Chan Master Yin Su also added three lines to the last line.
句。遂成八頌。存曰。庭前雪子落紛紛。總是吾家入道門。行人到此宜回首。免使從前業浪奔。三世諸佛同此路。百千方便一乾坤。凈人若信平常事。自有山翁樣子存。肅曰。庭前雪子落紛紛。妙觸宣明應普門。不是藥山無用處。權令龐老警兒孫。總是吾家入道門。無說說中聞不聞。步步透關田地穩。須彌𨁝跳撞崑崙。行人到此宜回首。此物元來處處有。除非自己肯承當。方信境緣無好醜。免使從前業浪奔。直入圓音普眼門。賓主歷然誰委悉。不是通方莫與論。三世諸佛同此路。天無門兮地無戶。森羅萬象一光吞。歷劫不曾少鹽醋。百千方便一乾坤。得者還須皁白分。珠體未明成五色。舉頭鷂子過羅村。凈人若信平常事。穿過髑髏連孔鼻。多中一了一中多。城東老母難迴避。自有山翁樣子存。家傳祖代沒分文。南北東西無別有。光明遍照獨為尊。
(壬午)孝宗賜宗杲法號
幸巳。宗杲。退居明月堂。壬午。孝宗即帝位。詔問佛法大意。賜號大慧禪師○妙總。受大慧心印。名聞諸方。紹興壬午。有以禮部僧牒無著師號為施者。總說偈受之。遂祝髮披緇。
(癸未)應庵曇華禪師入寂(虎丘隆法嗣臨濟十三世)
曇華。晚住天童。遠近奔湊。時宗杲主徑山。叔侄相望。往來憧憧。必至二大士之
【現代漢語翻譯】 現代漢語譯本： 句。於是寫成了八首頌。宗杲說：『庭前的雪花紛紛飄落，這都是我家進入佛道的門徑。修行人到此應該回頭反思，免得讓從前的業力像浪潮般奔涌。過去、現在、未來三世諸佛都走這條路，無數方便法門都包含在這一個乾坤之中。修行人如果相信平常事中蘊含的真理，自然會有山翁（指隱士）的樣子存在。』 宗肅說：『庭前的雪花紛紛飄落，微妙的觸感宣揚著普門示現的道理。不是說藥山禪師沒有用處，而是權且讓龐蘊（Páng Yùn，唐代著名居士）來警醒他的子孫。這都是我家進入佛道的門徑，在無言的說法中聽聞，或不聽聞。每一步都穿透關隘，田地穩固，須彌山（Xūmíshān，佛教中的宇宙中心）跳躍著撞擊崑崙山（Kūnlúnshān，中國神話中的山脈）。修行人到此應該回頭反思，此物（指佛性）原來處處都有。除非自己肯承擔，才相信境緣沒有好壞之分。免得讓從前的業力像浪潮般奔涌，直接進入圓滿音聲的普眼法門。賓主分明，有誰能徹底瞭解？不是通達佛法的人，不要與他談論。過去、現在、未來三世諸佛都走這條路，天沒有門，地沒有戶。森羅萬象都被一道光明吞沒，經歷無數劫也不曾缺少鹽和醋。無數方便法門都包含在這一個乾坤之中，得到的人還須分辨皁白。珠體的本性未明，就顯現出五種顏色，抬頭看，老鷹飛過羅村。修行人如果相信平常事中蘊含的真理，就能穿過髑髏（dúlóu，死人頭骨）連線孔鼻。多中包含一，一中包含多，城東的老母難以迴避。自然會有山翁的樣子存在，家傳祖代沒有留下任何文字。南北東西沒有分別，光明遍照，唯有此最為尊貴。』 （南宋孝宗趙昚乾道九年(1173)）孝宗皇帝賜予宗杲法號 乾道九年(1173)，宗杲退居明月堂。淳熙二年(1175)，孝宗即位，下詔詢問佛法大意，賜予宗杲『大慧禪師』的稱號。妙總（Miàozǒng）接受了大慧禪師的心印，名聲傳遍各地。紹興壬午年(1162)，有人拿著禮部頒發的僧牒，上面寫著『無著師』的稱號來施捨。妙總說了偈語接受了它，於是剃髮披上僧袍。 （南宋孝宗乾道六年(1170)）應庵曇華禪師圓寂（虎丘隆的法嗣，臨濟宗第十三世） 曇華（Tánhuá）禪師晚年住在天童寺，遠近的人都來歸附。當時宗杲（Zōnggǎo）禪師主持徑山寺，叔侄二人遙相呼應，往來絡繹不絕，必定會成為佛門中的兩位大士。
【English Translation】 English version: Verse. Thus, eight verses were composed. Zonggao (宗杲) said: 'Snowflakes fall in profusion before the courtyard, all of this is my family's gateway to the path. Practitioners should turn their heads here and reflect, lest the waves of past karma rush forth. The Buddhas of the three times all follow this path, a hundred thousand expedient means are contained within this one universe. If a pure person believes in ordinary matters, the appearance of a mountain recluse will naturally exist.' Zongsu (宗肅) said: 'Snowflakes fall in profusion before the courtyard, the subtle touch proclaims the doctrine of universal manifestation. It is not that Yaoshan (藥山, Yàoshān) Zen master is useless, but temporarily let Pang Yun (龐蘊, Páng Yùn, a famous lay Buddhist of the Tang Dynasty) warn his descendants. All of this is my family's gateway to the path, hearing or not hearing in the wordless teaching. Each step penetrates the barrier, the field is stable, Mount Sumeru (須彌山, Xūmíshān, the center of the universe in Buddhism) leaps and strikes Mount Kunlun (崑崙山, Kūnlúnshān, a mountain range in Chinese mythology). Practitioners should turn their heads here and reflect, this thing (referring to Buddha-nature) is originally everywhere. Unless one is willing to take responsibility, one will believe that circumstances have no good or bad. Lest the waves of past karma rush forth, directly enter the gate of the all-encompassing eye of perfect sound. Host and guest are distinct, who can fully understand? Do not discuss with those who are not versed in the Dharma. The Buddhas of the three times all follow this path, heaven has no gate, earth has no door. All phenomena are swallowed by one light, never lacking salt and vinegar through countless kalpas. A hundred thousand expedient means are contained within this one universe, those who obtain it must still distinguish black and white. If the essence of the pearl is not clear, it will appear in five colors, look up, a hawk flies over Luo Village. If a pure person believes in ordinary matters, they can pass through the skull (髑髏, dúlóu, dead person's skull) connecting the nostrils. Many contain one, one contains many, the old mother east of the city is hard to avoid. The appearance of a mountain recluse will naturally exist, no text has been left in the family tradition. There is no distinction between north, south, east, and west, the light shines everywhere, only this is the most venerable.' (Southern Song Emperor Xiaozong Zhao Shen, Qian Dao 9th year (1173)) Emperor Xiaozong bestowed the Dharma name Zonggao. In the 9th year of Qian Dao (1173), Zonggao retired to Mingyue Hall. In the 2nd year of Chunxi (1175), Emperor Xiaozong ascended the throne, issued an edict inquiring about the great meaning of the Buddha-dharma, and bestowed upon Zonggao the title 'Great Wisdom Zen Master'. Miaozong (妙總, Miàozǒng) received the mind-seal of Great Wisdom Zen Master, and his fame spread everywhere. In the Renwu year of Shaoxing (1162), someone took a monk's certificate issued by the Ministry of Rites, with the title 'Master Wuzhuo' written on it, to give as alms. Miaozong spoke a verse and accepted it, then shaved his head and donned the robes. (Southern Song Emperor Xiaozong, Qian Dao 6th year (1170)) Zen Master Ying'an Tanhua passed away (the Dharma heir of Huqiu Long, the 13th generation of the Linji sect). Zen Master Tanhua (曇華, Tánhuá) lived in Tiantong Temple in his later years, and people from far and near came to him. At that time, Zen Master Zonggao (宗杲, Zōnggǎo) presided over Jingshan Temple, and the uncle and nephew echoed each other from afar, with comings and goings in great numbers, and they would surely become two great masters in Buddhism.
門。隆興元年六月日。臨終。或以辭世偈為請。華曰。吾嘗笑諸方所為。而自為之耶。區處院事。纖悉不遺。奄然趺坐而化。華于普說小參問答勘辨之屬。皆從容暇豫。曲盡善巧。而室中機辨。操縱殺活。尤號明妙。飽參宿學。一近槌拂。亦汗下心死。嘗領徒典剎者。但晦匿名跡。以得寓巾缽為幸。至於行業高潔。每當住持。雖料理建置小物細故。動為無窮計。而纖毫不可意。即飄然徑去。莫能回奪。嘗自言。衲僧家。著草鞋住院。何至如蚖蛇戀窟。勉勵徒眾。不許放逸。事事必身率之。其將示寂也。猶掛牌入室至夜分。他日多類此○密庵咸杰。福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟。出家行腳。遍參知識。后謁曇華于衢之明果。華孤硬難入。屢遭訶責。一日華問。如何是正法眼。杰遽答曰。破沙盆。華頷之。未幾。辭回省親。華送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便跺跟。吾有末後句。待歸要汝遵。后出世烏巨。遷祥符蔣山華藏。又詔住徑山靈隱。晚居太白○南書記。福州人。久依曇華。于趙州狗子無佛性話。豁然契悟。有偈曰。狗子無佛性。羅睺星入命。不是打殺人。被人打殺定。華見。喜其脫略○侍郎
【現代漢語翻譯】 門。（曇華禪師圓寂于）隆興元年（1163年）六月某日。臨終時，有人請求他留下辭世偈。曇華禪師說：『我常常嘲笑其他禪師的做法，難道自己也要這樣做嗎？』他仔細安排寺院事務，事無鉅細，沒有遺漏。然後安詳地盤腿坐化。曇華禪師在普說、小參、問答、勘辨等方面，都從容不迫，盡顯善巧方便。尤其是在禪房內的機鋒辯論，操縱自如，殺活運用，更是被譽為精妙。那些飽參老宿，一旦接近他的棒喝，也會嚇得汗流浹背，心灰意冷。曾經有帶領徒弟管理寺院的人，只是隱姓埋名，能夠寄身僧團就感到慶幸。至於那些品行高潔的人，每當擔任住持，即使是處理寺院建設的小物件和細小事務，都會考慮到長遠的計劃，但只要有一點點不合心意，就會飄然離去，沒有人能夠挽留。他曾經說過：『衲僧家，穿著草鞋住寺院，何至於像蠑螈依戀洞穴一樣。』他勉勵徒眾，不許放逸，事事都親自示範。在他即將圓寂的時候，仍然掛牌入室，直到深夜。之後很多時候都是這樣。 密庵咸杰（禪師）：福州鄭氏之子。他的母親夢見廬山的老僧進入家中而生下他。他從小就聰明穎悟，出家后四處參訪名師。後來在衢州的明果寺拜見曇華禪師。曇華禪師的禪風孤峻剛硬，難以契入，他屢次遭到訶責。有一天，曇華禪師問：『如何是正法眼？』密庵咸杰立刻回答說：『破沙盆。』曇華禪師點頭認可。不久，密庵咸杰辭別曇華禪師回家省親。曇華禪師送他一首偈語說：『大徹投機句，當陽廓頂門。相從今四載，徴詰洞無痕。雖未付缽袋，氣宇吞乾坤。卻把正法眼，喚作破沙盆。此行將省覲，切忌便跺跟。吾有末後句，待歸要汝遵。』後來密庵咸傑出世在烏巨山，后又遷至祥符蔣山華藏寺，又奉詔住持徑山靈隱寺，晚年居住在太白山。 南書記（禪師）：福州人，長期跟隨曇華禪師。他對趙州『狗子無佛性』的話頭，豁然開悟。他作了一首偈語說：『狗子無佛性，羅睺星入命。不是打殺人，被人打殺定。』曇華禪師見到這首偈語，很高興他的灑脫。 侍郎（某人）
【English Translation】 Gate. (Chan Master Tanhua passed away on) a certain day in June of the first year of the Longxing era (1163). On his deathbed, someone requested him to leave a verse of farewell. Chan Master Tanhua said, 'I often laughed at what other Chan masters did, am I going to do the same?' He carefully arranged the affairs of the monastery, leaving nothing out, no matter how small. Then he peacefully sat in full lotus posture and passed away. Chan Master Tanhua was always calm and composed in his public sermons, small gatherings, questions and answers, and examinations, fully displaying skillful means. Especially in the kongan debates in the meditation room, he was in complete control, using both killing and giving life freely, and was praised as being exquisite. Those seasoned practitioners, once they approached his stick and shout, would be frightened and disheartened. There were those who led disciples to manage monasteries, but they only hid their names and traces, feeling fortunate to be able to stay in the Sangha. As for those with noble conduct, whenever they served as abbots, even when dealing with small objects and minor matters of monastery construction, they would consider long-term plans, but if there was even a slight dissatisfaction, they would leave without hesitation, and no one could stop them. He once said, 'A monk, wearing straw sandals and living in a monastery, why should he be as attached as a newt clinging to its cave?' He encouraged his disciples, not allowing them to be lax, and personally demonstrated everything. When he was about to pass away, he still hung up the sign and entered the room until late at night. This was often the case afterwards. Chan Master Mian Xianjie: A son of the Zheng family of Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house and giving birth to him. From a young age, he was intelligent and insightful. After leaving home, he traveled everywhere to visit famous teachers. Later, he visited Chan Master Tanhua at Mingguo Temple in Quzhou. Chan Master Tanhua's Chan style was solitary and unyielding, difficult to enter, and he was repeatedly reprimanded. One day, Chan Master Tanhua asked, 'What is the true Dharma eye?' Chan Master Mian Xianjie immediately replied, 'A broken sand bowl.' Chan Master Tanhua nodded in approval. Soon after, Chan Master Mian Xianjie bid farewell to Chan Master Tanhua and returned home to visit his parents. Chan Master Tanhua sent him a verse saying: 'A penetrating and opportune phrase, directly opens the crown of the head. We have been together for four years, and the inquiries are without a trace. Although the bowl has not been passed on, his spirit swallows heaven and earth. Yet he calls the true Dharma eye, a broken sand bowl. This trip will be to visit your parents, be sure not to dawdle. I have a final word, wait for your return to follow.' Later, Chan Master Mian Xianjie appeared in the world at Mount Wuju, and later moved to Huazang Temple on Mount Jiang in Xiangfu, and was ordered to reside at Lingyin Temple on Mount Jing, and lived in Mount Taibai in his later years. Nan Shuji (Chan Master): A native of Fuzhou, he followed Chan Master Tanhua for a long time. He had a sudden enlightenment on the topic of Zhaozhou's 'A dog has no Buddha-nature.' He composed a verse saying: 'A dog has no Buddha-nature, Rahu star enters life. It's not killing someone, but being killed by someone.' Chan Master Tanhua was very happy with his uninhibitedness when he saw this verse. Attendant Minister (someone)
李浩。字德遠。號正信居士。幼閱楞嚴經。如遊舊國。志而不忘。持橐曇華說法于明果。浩投誠入室。華揕其胸曰。侍郎死後。向甚麼處去。浩駭然汗下。華喝出。浩退參。不旬日竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還朝起。誰悟復誰迷。華見之稱善。有鬻胭脂者。亦久參華。頗自負。浩贈以偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來這裡吃拳頭。
○大慧宗杲禪師示寂(圓悟勤法嗣臨濟十二世)
宗杲住徑山。隆興元年七月日示微恙。大眾力請末後垂訓。杲囑曰。老僧來日無多。汝等侍吾之久。宜各隨所緣。以佛法爲念。莫負初志。實吾所愿。其語懇切。眾皆悲感。十四日夜。有大星隕于𥨊室之後。流光有聲。杲聞。微笑曰。吾將行矣。八月二日凌震。法鼓震裂。九日學徒環擁。杲以手搖曳曰。吾翼日始行。至五鼓。親書遺奏。及丞相張浚等書。以外護吾宗為囑。仍示參徒曰。叢林自有常典。切不可過儀。小師不得披麻慟哭。恐混世俗。又口授諸嗣法雲。吾自夏及秋。不美飲食。雖無甚疾苦。而幻體日見羸劣。蓋世緣止於此也。汝既應緣一方。宜堅持願力。以報佛祖恩。是吾之望。臨行以數語為別。各宜委悉。及了賢等請偈。杲厲聲曰。無偈便死不得
【現代漢語翻譯】 現代漢語譯本 李浩，字德遠，號正信居士。年幼時閱讀《楞嚴經》，感覺如同回到曾經熟悉的故國，立志不忘。他帶著禮物去明果拜訪曇華禪師，請教佛法。李浩誠心投入，曇華禪師突然拍打他的胸口，問道：『侍郎死後（指李浩去世后），將往何處去？』李浩驚恐萬分，汗流浹背。曇華禪師一聲喝斥，李浩退下繼續參禪。不到十天，李浩的禪修境界就達到了很高的層次。他寫了一首偈頌寄給同參嚴康朝：『門外有孫臏的兵法（孫臏，戰國時期軍事家），家中還有孟光那樣的賢妻（甘贄妻，指賢妻）。夜晚安眠，白天照常行事，有誰能領悟，又有誰還在迷惑？』曇華禪師看了稱讚他寫得好。有個賣胭脂的人，也長期跟隨曇華禪師參禪，頗為自負。李浩贈給他一首偈頌：『不塗紅粉也自有風流，往往學禪的人到此止步。如果能透過古今的是非圈套，卻還要在這裡捱打。』
○大慧宗杲禪師示寂（圓悟勤禪師的法嗣，臨濟宗第十二世）
宗杲禪師住在徑山。宋孝宗隆興元年（1163年）七月，略感不適。大眾懇請他留下最後的教誨。宗杲禪師囑咐說：『老僧時日不多了。你們侍奉我很久，應該各自隨順自己的因緣，以佛法爲念，不要辜負最初的志向，這才是我的願望。』他的話語懇切，眾人都感到悲傷。十四日夜裡，有一顆大星隕落在方丈室的後面，流光閃爍並伴有聲響。宗杲禪師聽到后，微笑著說：『我將要走了。』八月二日凌晨，法鼓突然震裂。九日，弟子們環繞在他身邊，宗杲禪師用手搖動著說：『我明天才走。』到了五更時分，他親自書寫遺奏，以及給丞相張浚等人的信，囑託他們護持禪宗。然後對弟子們說：『叢林自有常規，切不可過分鋪張。小師不得披麻戴孝，號啕大哭，以免混同世俗。』又口頭囑咐各位嗣法弟子說：『我從夏天到秋天，飲食不佳，雖然沒有嚴重的疾病，但身體日益衰弱，大概世緣就到此為止了。你們既然應緣一方，應該堅持願力，以報答佛祖的恩德，這是我的期望。臨行前用幾句話作為告別，希望你們各自明瞭。』及了賢等請他留下偈頌，宗杲禪師厲聲說：『沒有偈頌，我就死不了！』
【English Translation】 English version Li Hao, styled Deyuan, named himself Layman Zhengxin. He read the Shurangama Sutra in his youth and felt as if he were visiting an old country, determined not to forget it. He brought gifts to visit Chan Master Tanhua at Mingguo Temple, seeking guidance on the Dharma. Li Hao sincerely devoted himself, and Chan Master Tanhua suddenly struck his chest, asking, 'After the Vice Minister dies (referring to Li Hao's death), where will he go?' Li Hao was terrified and sweating profusely. Chan Master Tanhua shouted, and Li Hao retreated to continue his Chan practice. In less than ten days, Li Hao's Chan practice reached a very high level. He wrote a verse and sent it to his fellow practitioner Yan Kangchao: 'Outside the door, there is Sun Bin's military strategy (Sun Bin, a military strategist during the Warring States period), and at home, there is a virtuous wife like Meng Guang (Gan Zhi's wife, referring to a virtuous wife). Sleeping peacefully at night and going about daily affairs during the day, who can understand, and who is still confused?' Chan Master Tanhua praised him for writing well after reading it. There was a rouge seller who had also been following Chan Master Tanhua for a long time, and was quite self-satisfied. Li Hao gave him a verse: 'Without applying rouge, one is naturally graceful, often those who study Chan stop here. If one can see through the rights and wrongs of ancient and modern times, yet one still comes here to be beaten.'
○ Chan Master Dahui Zonggao Passed Away (Successor of Chan Master Yuanwu Qin, 12th Generation of the Linji School)
Chan Master Zonggao resided at Jingshan. In the first year of Longxing (1163) of the Song Xiaozong era, in July, he felt slightly unwell. The assembly earnestly requested him to leave his final teachings. Chan Master Zonggao instructed: 'This old monk does not have much time left. You have served me for a long time, and you should each follow your own conditions, keep the Buddha Dharma in mind, and do not fail your initial aspirations. This is my wish.' His words were earnest, and everyone felt sad. On the night of the fourteenth, a large star fell behind the abbot's room, with a bright light and sound. Chan Master Zonggao heard it and smiled, saying, 'I am about to leave.' On the second day of August at dawn, the Dharma drum suddenly cracked. On the ninth, the disciples surrounded him, and Chan Master Zonggao shook his hand and said, 'I will leave tomorrow.' At the fifth watch, he personally wrote a memorial to the throne, as well as letters to Prime Minister Zhang Jun and others, entrusting them to protect the Chan school. Then he said to his disciples: 'The monastery has its own rules, and there must be no excessive extravagance. Junior monks must not wear mourning clothes and wail loudly, so as not to be confused with worldly customs.' He also verbally instructed his Dharma heirs: 'From summer to autumn, my diet has not been good, and although I do not have any serious illnesses, my body is getting weaker day by day. Probably my worldly connections will end here. Since you are each responding to conditions in one direction, you should uphold your vows to repay the kindness of the Buddha. This is my hope. I will say a few words as farewell before leaving, and I hope you will each understand.' When Ji Liao Xian and others asked him to leave a verse, Chan Master Zonggao said sternly: 'Without a verse, I cannot die!'
也。眾復哀懇。乃不得已書偈。付了賢。呈大眾云。生也只恁么。死也只恁么。有偈與無偈。是甚麼熱大。投筆就𥨊。吉祥而逝。壽七十五。夏五十八。塔全身於明月堂之側。龍神戴白。鳥獸哀號。孝宗制贊曰。生滅不滅。常住不住。圓覺空明。隨物現處。詔以明月堂為妙喜庵。賜謚普覺。塔名寶光。所賜御書。建閣以藏。全錄八十卷。詔入大藏流行○蔣山善直。初參杲于回雁峰。一日杲問。上座甚處人。曰安州人。曰我聞你安州人會廝撲。是否。直便作相撲勢。杲曰。湖南人吃魚。因甚湖北人著鯁。直打筋斗而出。杲曰。誰知冷灰里。有粒豆爆○了明。住長蘆。及宗杲化。孝宗詔明補其處。一日陽和王。夢一異僧。長大皤腹。緩行而言。欲化蘇州一莊。覺而異之未言也。翼日。明忽杖履徒步而至。門者呵。不止。以白王。王出見之。遙望明。與夢中無異。遽呼其眷屬。出觀之。並炷香作禮。茶罷。首言。愿大王。施蘇州一莊。以為徑山供佛齋僧無窮之福。王未有可否。因令辦齋。齋畢便出。更無他語。時內外哄傳施莊一事。達于帝聽。會王入朝。帝曰。聞卿舍蘇州莊與徑山。朕當爲蠲賦稅。王謝恩歸。次日。以書至徑山。請明入城。而明二日前先已坐化矣。自是。王宴居窹𥧌之際。或少倦交睫。即見明在前。語曰。
【現代漢語翻譯】 現代漢語譯本： 也。大眾再次哀求。於是不得已寫下偈語，交給了了賢，呈給大眾說：『生也是這樣，死也是這樣。有偈語和沒有偈語，有什麼要緊的？』說完投筆坐化，吉祥圓寂。享年七十五歲，僧臘五十八年。全身塔葬于明月堂旁邊。傳說龍神戴孝，鳥獸哀鳴。孝宗皇帝（1162-1189在位）御製讚語說：『生滅不滅，常住不住。圓覺空明，隨物顯現。』下詔將明月堂改為妙喜庵，賜謚號『普覺』，塔名『寶光』。所賜御書，建造閣樓收藏。全部語錄八十卷，下詔收入大藏經流通。 蔣山善直禪師，最初在回雁峰參訪大慧宗杲禪師（1089-1163）。一天，宗杲問：『上座是哪裡人？』答：『安州人。』宗杲說：『我聽說你們安州人會摔跤，是嗎？』善直便做出摔跤的姿勢。宗杲說：『湖南人吃魚，為什麼湖北人被魚刺卡住？』善直打個觔斗走了出去。宗杲說：『誰知道冷灰里，有豆子爆開。』 了明禪師，住持長蘆寺。等到大慧宗杲禪師圓寂后，孝宗皇帝下詔讓了明禪師接替他的位置。一天，陽和王夢見一位奇異的僧人，身材高大，肚子圓鼓鼓的，慢慢地走著說，想要化緣蘇州的一處莊園。醒來後覺得奇怪，但沒有說出來。第二天，了明禪師忽然拄著枴杖徒步而來。門衛呵斥，不讓他進。稟告了陽和王。陽和王出來見他，遠遠望見，了明禪師與夢中之人毫無二致。急忙叫他的家眷出來觀看，一起燒香作禮。茶喝完后，了明禪師首先說：『愿大王，施捨蘇州的一處莊園，作為徑山寺供佛齋僧無盡的福田。』陽和王沒有明確答應。於是命人準備齋飯。齋飯完畢，了明禪師便離開了，沒有再說其他的話。當時內外都在傳施捨莊園一事，傳到了皇帝的耳朵里。恰逢陽和王入朝，皇帝說：『聽說你舍了蘇州的莊園給徑山寺，朕當爲你免除賦稅。』陽和王謝恩而歸。第二天，寫信到徑山寺，請了明禪師入城。而了明禪師兩天前就已經坐化了。從此，陽和王在閑居休息的時候，或者稍微疲倦打個盹，就看見了明禪師在眼前，對他說：
【English Translation】 English version: Also. The assembly pleaded again. Thereupon, he reluctantly wrote a verse, gave it to Liao Xian, and presented it to the assembly, saying, 'Birth is just like this, death is just like this. What is the big deal with having a verse or not having a verse?' After saying this, he threw down his pen and passed away peacefully in a seated posture. He lived to the age of seventy-five, with fifty-eight years as a monk. His entire body was entombed in a pagoda next to the Bright Moon Hall. It is said that dragons and gods wore white mourning clothes, and birds and beasts wailed in sorrow. Emperor Xiaozong (reigned 1162-1189) composed a eulogy, saying, 'Birth and death are not annihilation, permanence is not abiding. Perfect enlightenment is empty and bright, manifesting everywhere according to things.' He issued an edict to change the Bright Moon Hall into the Miaoxi (Wonderful Joy) Hermitage, posthumously granting the title 'Pujue' (Universal Enlightenment), and the pagoda was named 'Baoguang' (Precious Light). The imperial writings bestowed were used to build a pavilion for storage. The complete recorded sayings, in eighty volumes, were ordered to be included in the Great Treasury Sutra for circulation. Chan Master Shanzhi of Jiangshan initially visited Dahui Zonggao (1089-1163) at Wild Goose Peak. One day, Zonggao asked, 'Where are you from, venerable monk?' He replied, 'From Anzhou.' Zonggao said, 'I heard that people from Anzhou know how to wrestle, is that so?' Shanzhi immediately made a wrestling posture. Zonggao said, 'People from Hunan eat fish, why do people from Hubei get a fishbone stuck in their throat?' Shanzhi somersaulted and walked out. Zonggao said, 'Who knew that in cold ashes, there was a bean that popped.' Liao Ming served as abbot of Changlu Monastery. After the death of Zonggao, Emperor Xiaozong issued an edict for Liao Ming to succeed him. One day, Prince Yanghe dreamed of an unusual monk, tall with a large belly, walking slowly and saying that he wanted to solicit a manor in Suzhou. He woke up feeling strange but did not say anything. The next day, Liao Ming suddenly arrived on foot, leaning on a staff. The gatekeeper scolded him, preventing him from entering. He reported to Prince Yanghe. Prince Yanghe came out to see him, and from afar, Liao Ming was no different from the person in the dream. He hurriedly called his family members out to watch and together they burned incense and paid respects. After tea, Liao Ming first said, 'May Your Highness bestow a manor in Suzhou as an inexhaustible field of merit for offering to the Buddha and feeding the monks at Jingshan Monastery.' Prince Yanghe did not explicitly agree. So he ordered people to prepare a vegetarian meal. After the meal, Liao Ming left without saying anything else. At that time, the matter of donating the manor was spread inside and outside, reaching the emperor's ears. Coincidentally, Prince Yanghe entered the court, and the emperor said, 'I heard that you donated the manor in Suzhou to Jingshan Monastery, I will exempt you from taxes.' Prince Yanghe thanked him and returned. The next day, he sent a letter to Jingshan Monastery, inviting Liao Ming to enter the city. But Liao Ming had already passed away in a seated posture two days prior. From then on, when Prince Yanghe was resting in leisure, or slightly tired and dozing off, he would see Liao Ming in front of him, saying:
六度之大。施度為先。善始善終。斯為究竟。王即以莊𨽻本山。其疏略曰。特來謁郡王。故意丁寧說。冷處著把火。大家相暖熱。兩堂坐禪僧。真個修行徹。心源湛如水。脊樑硬似鐵。等心供養渠。因果豈虛設。福慧自莊嚴。共出輪迴劫。又偈曰。做事須還烈漢。拈起筆來便判。若要功果完成。切莫前思后算。
(甲申)印肅禪師隱居南山
印肅。住慈化。遠近奔趨。絡繹于道。有人赴總管府。首肅為妖者。府守李姓。善雷術。遂乘便道抵院。謂肅曰。借汝壇場。施吾法事。意欲驅雷以滅肅。行之三日不應。守抱慚辭去。肅曰。將天鼓相送。遂以拄杖。向空指畫。雷聲大震。電雹交作。守乃投誠懺悔。自後朝謁益眾。人事旁午。隆興二年秋。肅恐魔惱。乃以院事。付其徒圓通任之。潛往南山。入定歷歲余。人無知者○祖琇。號石室。撰隆興佛運通論。甲申論成。行於世。
(乙酉)印肅禪師還慈化
印肅。隱居南巖。楚人丁驥劉汝明。因夜立望。見南巖上毫光燭天。曰此必師所居也。於是次日相與披荊棘捫藤蘿。討路至肅處。但見龍吟虎嘯。向震崖谷。二人及從者。皆驚怖。肅叱。畜生且化身來。休驚檀越。俄有二童侍側。二人固請還寺教化眾生。肅遂還慈化。
(丙戌)道昌禪師住
【現代漢語翻譯】 現代漢語譯本： 六度（六種波羅蜜，達到解脫彼岸的方法）之中，佈施（Dāna）最為重要。善始善終地實行佈施，才能達到究竟的解脫。郡王於是用莊重恭敬的態度對待本山（指寺院或修行場所），並寫了一份簡略的報告說：『特來拜謁郡王，特意叮囑說明，在寒冷的地方放一把火，大家互相取暖。兩堂（禪堂和講堂）里坐禪的僧人，真正修行到了徹底。心如深淵般清澈，脊樑像鋼鐵般堅硬。平等地供養他們，因果怎麼會是虛假的呢？福德和智慧自然會莊嚴自身，共同脫離輪迴的劫難。』又作偈說：『做事必須像勇猛的人一樣，拿起筆來就要決斷。想要功德圓滿完成，千萬不要前思后算。』
（甲申年(1164)）印肅禪師隱居南山
印肅禪師，住在慈化寺，遠近的人都來歸附，道路上絡繹不絕。有人到總管府告發印肅是妖怪。府尹姓李，擅長雷法，於是趁機來到寺院，對印肅說：『借用你的壇場，施展我的法事。』意圖驅使雷電來消滅印肅。進行了三天卻沒有應驗，府尹慚愧地告辭離去。印肅說：『我用天鼓為你送行。』於是用拄杖向空中指畫，雷聲大震，電閃冰雹交加。府尹於是投誠懺悔。自此以後，前來朝拜的人更多，人事應酬繁忙。隆興二年（1164）秋天，印肅禪師擔心被邪魔困擾，於是把寺院事務交給他的徒弟圓通管理，自己悄悄前往南山，入定一年多，沒有人知道這件事。祖琇，號石室，撰寫了《隆興佛運通論》，甲申年（1164）論著完成，在世上傳行。
（乙酉年(1165)）印肅禪師返回慈化寺
印肅禪師，隱居在南巖。楚地人丁驥、劉汝明，因為夜晚站立遠望，看見南巖上毫光照亮天空，說：『這一定是禪師所居住的地方。』於是在第二天一起披荊斬棘，攀援藤蔓，尋找道路到達印肅禪師的住處，只見龍吟虎嘯，響徹山谷。二人和隨從的人，都感到驚恐。印肅禪師呵斥道：『畜生且變化身形來，不要驚嚇施主。』一會兒，有兩個童子侍立在旁邊。二人懇請印肅禪師返回寺院教化眾生。印肅禪師於是返回慈化寺。
（丙戌年(1166)）道昌禪師住持
【English Translation】 English version: Among the Six Pāramitās (six perfections, ways to cross over to the shore of liberation), Dāna (giving, generosity) is the foremost. To practice giving well from beginning to end is to achieve ultimate liberation. Thereupon, the Prince treated the local mountain (referring to the monastery or practice place) with solemn reverence, and wrote a brief report saying: 'I have come to pay respects to the Prince, and I especially urge and explain that lighting a fire in a cold place will warm everyone. The monks sitting in meditation in the two halls (meditation hall and lecture hall) are truly thorough in their practice. Their minds are as clear as a deep pool of water, and their spines are as hard as iron. To offer to them with equanimity, how can cause and effect be false? Blessings and wisdom will naturally adorn themselves, and together they will escape the kalpa (aeon) of reincarnation.' He also composed a verse saying: 'In doing things, one must be like a fierce warrior, making a judgment as soon as one picks up the pen. If you want merit and fruition to be completed, never think before and calculate after.'
(Jia-Shen Year (1164)) Chan Master Yin Su secluded himself in Nan Mountain
Chan Master Yin Su resided at Cihua Temple, and people came from far and near, with roads bustling with visitors. Someone went to the Chief Administrator's office to report that Yin Su was a demon. The Prefect, surnamed Li, was skilled in thunder magic, so he took the opportunity to go to the temple and said to Yin Su: 'I will borrow your altar to perform my rituals.' He intended to use thunder and lightning to destroy Yin Su. After three days of performing the rituals, there was no response, and the Prefect left in shame. Yin Su said: 'I will send you off with the Heavenly Drum.' Then he pointed and drew in the air with his staff, and there was a great thunder, with lightning and hail mixed together. The Prefect then surrendered and repented. From then on, more and more people came to pay homage, and he was busy with social affairs. In the autumn of the second year of Longxing (1164), Chan Master Yin Su, fearing that he would be troubled by demons, entrusted the affairs of the temple to his disciple Yuantong and quietly went to Nan Mountain, entering samadhi (deep meditation) for more than a year, without anyone knowing about it. Zu Xiu, styled Shishi (Stone Chamber), wrote the 'Comprehensive Treatise on the Buddhist Fortune of the Longxing Era'. The treatise was completed in the Jia-Shen Year (1164) and circulated in the world.
(Yi-You Year (1165)) Chan Master Yin Su returned to Cihua Temple
Chan Master Yin Su lived in seclusion in Nanyan (South Cliff). Ding Ji and Liu Ruming from the Chu region, standing and gazing into the distance at night, saw a halo of light illuminating the sky above Nanyan, and said: 'This must be where the Chan Master resides.' So the next day they cut through thorns and climbed vines, searching for the road to Chan Master Yin Su's residence, only to see the sounds of dragons roaring and tigers howling, echoing through the valleys. The two men and their followers were all frightened. Chan Master Yin Su scolded: 'Animals, transform your bodies and do not frighten the benefactors.' After a while, two boys stood by his side. The two men earnestly requested Chan Master Yin Su to return to the temple to teach and transform sentient beings. Chan Master Yin Su then returned to Cihua Temple.
(Bing-Xu Year (1166)) Chan Master Daochang resided
凈慈
道昌。住靈隱。丙戌凈慈虛席。孝宗詔昌主之。
(丁亥)德光禪師住天寧
德光。自受心印。名稱奕奕。乾道三年。李浩分符天臺。與光論道相契。遂延住鴻福。及遷天寧。衲子云集。
(己丑)普庵印肅禪師示寂(牧庵忠法嗣臨濟十二世)
印肅。住慈化。隨宜說法。至於廣津樑。崇塔廟。伐怪木。毀淫祠。鬼神莫測其變化。或問。修何行業而得此。肅當空畫曰。還會么。曰不會。曰止止不須說。又嘗自讚曰。蒼天蒼天。悟無生法。談不說禪。開兩片皮。括地該天。如何是佛。十萬八千。乾道五年七月日。書偈于方丈西壁云。乍雨乍晴寶象明。東西南北亂云深。失珠無限人遭劫。幻應權機為汝清。書畢。跏趺而逝。
(庚寅)尼無著妙總禪師入寂(大慧杲法嗣臨濟十三世)
隆興改元。舍人張安國守吳門。適資壽虛席。迎請妙總住持。總受請。大唱妙喜宗風。乾道六年七月十四日。集眾說偈畢。撼之則已去矣。葬全身於無錫軍將山之東。后遷平江虎丘○鐘離松。紹興中進士。乾道庚寅。奉祠吳門。立寶積精舍。畫九品蓮臺圖。同會者百人。記曰。光陰電掣。因果影隨。勿肆情而造愆。勿倚壯而廢日。瞻茲簡易法門。能即迴光返照。則不離當處。超脫苦輪○喻良
【現代漢語翻譯】 現代漢語譯本 凈慈
道昌禪師，原先住在靈隱寺。丙戌年（1166年）凈慈寺住持的位置空缺，孝宗皇帝下詔讓道昌禪師去主持。
（丁亥年，1167年）德光禪師住持天寧寺
德光禪師，自從領受了心印之後，名聲非常顯赫。乾道三年（1167年），李浩以地方長官的身份來到天臺山，與德光禪師論道非常投契，於是邀請他住持鴻福寺。後來德光禪師遷往天寧寺，僧人弟子云集。
（己丑年，1169年）普庵印肅禪師圓寂（牧庵忠禪師的法嗣，臨濟宗第十二世）
印肅禪師，住持慈化寺，根據具體情況說法。他廣建橋樑，修建佛塔廟宇，砍伐怪異的樹木，毀壞淫邪的祠堂，鬼神都無法預測他的變化。有人問他：『修習什麼行業才能得到這樣的能力？』印肅禪師在空中畫了個圈說：『會么？』那人說：『不會。』印肅禪師說：『止止，不必說了。』他又曾經自己讚頌自己說：『蒼天蒼天，悟無生法，談不說禪，開兩片皮，括地該天。如何是佛？十萬八千。』乾道五年（1169年）七月，在方丈室西墻上寫下偈語說：『乍雨乍晴寶象明，東西南北亂云深，失珠無限人遭劫，幻應權機為汝清。』寫完，結跏趺坐而逝。
（庚寅年，1170年）尼無著妙總禪師入寂（大慧杲禪師的法嗣，臨濟宗第十三世）
隆興元年（1163年），舍人張安國鎮守吳門，恰逢資壽寺住持的位置空缺，於是迎請妙總禪師去住持。妙總禪師接受邀請后，大力宣揚妙喜禪師的宗風。乾道六年（1170年）七月十四日，召集眾人說完偈語后，搖動身體就去世了。全身葬在無錫軍將山的東邊。後來遷葬到平江虎丘。鐘離松，紹興年間（1131-1162年）考中進士。乾道庚寅年（1170年），在吳門供奉祠堂，建立寶積精舍，繪製九品蓮臺圖，參加法會的人有百人。他寫道：『光陰電掣，因果影隨，勿肆情而造愆，勿倚壯而廢日。瞻茲簡易法門，能即迴光返照，則不離當處，超脫苦輪。』喻良
【English Translation】 English version Jingci (Name of a temple)
Daochang (Name of a monk) resided at Lingyin Temple. In the Bingxu year (1166), the position of abbot at Jingci Temple was vacant. Emperor Xiaozong (Name of an emperor) issued an edict for Daochang to take charge.
(Dinghai year, 1167) Zen Master Deguang (Name of a monk) resided at Tianning Temple
Deguang (Name of a monk), since receiving the mind-seal, his name was illustrious. In the Qiandao third year (1167), Li Hao (Name of a person) was assigned to Tiantai as a local official. He found kinship with Deguang in discussing the Dao, and invited him to reside at Hongfu Temple. Later, when he moved to Tianning Temple, monks and disciples gathered in large numbers.
(Jichou year, 1169) Zen Master Pu'an Yinshu (Name of a monk) passed away (Successor of Mu'an Zhong, 12th generation of the Linji school)
Yinshu (Name of a monk) resided at Cihua Temple, expounding the Dharma according to circumstances. He extensively built bridges, constructed pagodas and temples, felled strange trees, and destroyed licentious shrines. Ghosts and spirits could not fathom his transformations. Someone asked, 'What kind of practice did you cultivate to attain this?' Yinshu drew a circle in the air and said, 'Do you understand?' The person said, 'No.' Yinshu said, 'Stop, stop, no need to speak.' He also once praised himself, saying, 'Azure Heaven, Azure Heaven, enlightened to the unproduced Dharma, speaking of not speaking Zen, opening two pieces of skin, encompassing the earth and covering the sky. What is Buddha? One hundred and eight thousand.' In the seventh month of the fifth year of Qiandao (1169), he wrote a verse on the west wall of the abbot's room, saying, 'Now rain, now clear, the precious image shines, east, west, north, south, chaotic clouds are deep. Countless people who have lost the pearl suffer calamity, illusory responses and expedient devices are for your purification.' After writing, he sat in full lotus posture and passed away.
(Gengyin year, 1170) Nun Wuzhu Miaozong (Name of a nun) entered Nirvana (Successor of Dahui Gao, 13th generation of the Linji school)
In the first year of Longxing (1163), Zhang Anguo (Name of a person), a court attendant, was stationed in Wumen. Coincidentally, the position of abbot at Zishou Temple was vacant, so he welcomed Miaozong (Name of a nun) to take charge. After accepting the invitation, Miaozong vigorously promoted the teachings of Zen Master Miaoxi (Name of a monk). On the fourteenth day of the seventh month of the sixth year of Qiandao (1170), after gathering the assembly and reciting a verse, she shook her body and passed away. Her whole body was buried east of Junjiang Mountain in Wuxi. Later, she was moved to Pingjiang Tiger Hill. Zhongli Song (Name of a person) passed the imperial examination in the Shaoxing era (1131-1162). In the Gengyin year of Qiandao (1170), he served at the ancestral hall in Wumen, established Baoji Vihara, and painted a picture of the Nine Grades Lotus Platform. A hundred people attended the gathering. He wrote, 'Time flies like lightning, karma follows like a shadow, do not indulge in emotions and create transgressions, do not rely on strength and waste the days. Contemplate this simple and easy Dharma gate, if you can immediately turn the light inward and reflect, then without leaving this very place, you can transcend the wheel of suffering.' Yu Liang (Name of a person)
能。義烏人。官太常寺丞。所著有諸經講義。香山等集。嘗賦蓮社詩云。遠公結社事清修。永睿宗雷並俊遊。千古空餘舊名字。白蓮零落不勝秋。前身我是比丘身。處處名山有宿因。何日塵緣都掃盡。重為香火社中人。
(辛卯)慧遠禪師說法王宮
慧遠。住靈隱。辛卯正月二十日。孝宗召對於宣德殿賜坐。問如何免得生死。曰不悟大乘道。終不能免。曰如何得悟。曰本有之性。以歲月磨之。無不悟者。曰悟后如何。曰悟了。始知陛下所問。與臣所奏。悉皆不是。曰一切處不是如何。曰脫體現前。了無毫髮可見之相。上大悅。遠復曰。古德道。無所是是菩提。曰即心即佛如何。曰目前無法。陛下喚什麼作心。曰如何是心。遠正身叉手而立曰。只這是。上又問德山臨濟機緣。遠一一陳之。復曰。悟后。千句萬句。乃至一大藏教。只是一句。曰是那一句。曰好語不出門。曰不與萬法為侶可參乎。曰老龐致此一問。驚天動地。驅山塞海。超古今脫是非。離言說絕依倚。如陛下至尊至貴。大道本然。曰得道者誰。曰覺道之人。隨其器量淺深。驗在意表。得底人。他亦自知時節。學佛者眾。機緣亦廣。恐勞聖聽。不敢具奏。遂謝恩下殿○可觀。字宜翁。華亭戚氏子。出家受具。依車溪講席。一日聞舉般若寂寥。言下
大悟曰。如服一杯降氣湯。又見慧覺。讀指要。至若不謂實鐵床非苦變易非遷。嘆曰。世間文字語言。皆糠秕耳。出世主嘉禾壽聖。遷當湖德藏。又遷祥符。兩載。以疾復反當湖。一室蕭然。人不堪之。觀曰。松風山月。此我無盡衣缽也。乾道七年秋。丞相魏杞。出鎮姑蘇。請住北禪天臺寺。入院指法座曰。胸中一寸灰已冷。頭上千莖雪未消。老步只宜平地去。不知何事又登高。杞擊節不已○魏杞。字南夫。壽春人。累官參知政事。篤信佛法。每發願祈來世為僧。一日命丹青寫為僧相。揭之高堂。請德光禪師作贊。光贊曰。身從果位中來。位冠百僚之上。只因熟處難忘。故現比丘真相。后杞將卒。命諸子曰。吾已去。當爲我削髮著袈裟。以僧相殮之。諸子遵命。以三衣一缽投棺中。
(癸巳)龍舒居士王日休往生凈土
乾道癸巳正月十日。王日休。往訪趙省干。借凈室云。道業辦去時好。乃書日課唸佛積計九百十二萬五百于壁。又遍囑諸人。勉進道業。有此後不復再見之語。夜來讀書罷。如常禮念。至三鼓。忽厲聲稱阿彌陀佛號數聲云。佛來迎我。言訖。屹然立化。邦人有夢二青衣引休向西行者。自是家家供事云。
(丙申)佛海慧遠禪師入寂(佛果勤法嗣臨濟十二世)
慧遠。住靈隱。乙
【現代漢語翻譯】 現代漢語譯本 大悟禪師說：『就像喝了一杯降氣湯一樣，』又去拜訪慧覺禪師，讀到《指要》，其中有『若不謂實，鐵床非苦；變易非遷』的句子，感嘆道：『世間的文字語言，都是糠秕啊！』後來擔任嘉禾壽聖寺的住持，又遷到當湖德藏寺，又遷到祥符寺。兩年後，因病返回當湖，住在一間簡陋的房間里，一般人難以忍受。觀禪師說：『松風山月，這是我無盡的衣缽啊！』乾道七年（1171年）秋，丞相魏杞出鎮姑蘇，請他住持北禪天臺寺。入院時，指著法座說：『胸中一寸灰已經冷了，頭上千莖雪還沒有消融。老朽只適合在平地上行走，不知道爲了什麼事又要登高呢？』魏杞聽了，讚歎不已。魏杞，字南夫，壽春人，歷任官職至參知政事，篤信佛法，常常發願祈求來世為僧。有一天，他命丹青畫師畫了一幅僧人像，掛在高堂上，請德光禪師作贊。德光禪師讚道：『身從果位中來，位冠百官之上。只因熟處難忘，故現比丘真相。』後來魏杞將要去世時，命令他的兒子們說：『我已經要走了，你們應當為我剃髮，穿上袈裟，用僧人的形象入殮。』他的兒子們遵從了他的命令，將三衣一缽放入棺材中。 （癸巳年）龍舒居士王日休往生凈土 乾道癸巳年（1173年）正月十日，王日休去拜訪趙省干，借了一間乾淨的房間說：『道業辦好，去的時候就好。』於是將他每日唸佛的數目，累計九百一十二萬五百遍，寫在墻壁上。又遍告眾人，勉勵大家精進道業，說了『此後不再相見』的話。晚上讀書完畢，像往常一樣禮拜唸佛，到三更時分，忽然大聲稱念阿彌陀佛（Amitabha）的名號數聲，說：『佛來迎接我了。』說完，就屹然站立而化。當地有人夢見兩個青衣引著王日休向西方而去。從此，家家戶戶都供奉他的畫像。 （丙申年）佛海慧遠禪師入寂（佛果勤的法嗣，臨濟宗第十二世） 慧遠禪師，住持靈隱寺。乙
【English Translation】 English version Great Enlightenment said, 'It's like taking a cup of Qi-reducing soup.' He also visited Zen Master Huijue and read 'Essentials of the Finger,' reaching the part 'If one does not consider it real, the iron bed is not suffering; change is not transition,' and sighed, 'The words and language of the world are all chaff!' Later, he served as the abbot of Jiahé Shòushèng Temple, then moved to Dānghú Dézàng Temple, and then to Xiángfú Temple. After two years, he returned to Dānghú due to illness, living in a simple room that most people could not bear. Guan said, 'The pine breeze and mountain moon are my endless robes and bowl!' In the autumn of the seventh year of Qiándào (1171 AD), Chancellor Wèi Qǐ was stationed in Gūsū and invited him to reside at the North Chan Tiāntái Temple. Upon entering the monastery, he pointed to the Dharma seat and said, 'An inch of ash in my chest has cooled, and a thousand strands of snow on my head have not yet melted. This old man is only fit to walk on level ground; I don't know why I have to climb high again.' Wèi Qǐ clapped his hands in admiration. Wèi Qǐ, styled Nánfū, was from Shòuchūn, and held various official positions up to Vice-Minister of State. He was a devout believer in Buddhism and often vowed to pray for rebirth as a monk in the next life. One day, he commissioned a painter to paint a portrait of him as a monk, which he hung in the main hall, and invited Zen Master Déguāng to write a eulogy. Zen Master Déguāng praised, 'His body comes from the realm of fruition, his position crowns the officials. Only because it is difficult to forget the familiar place, he appears in the true form of a Bhikkhu.' Later, when Wèi Qǐ was about to pass away, he ordered his sons, 'I am about to leave; you should shave my head, put on a kasaya, and enshroud me in the image of a monk.' His sons followed his orders, placing the three robes and one bowl into the coffin. (Year Guǐsì) Layman Wáng Rìxiū of Lóngshū was reborn in the Pure Land On the tenth day of the first month of the year Guǐsì of Qiándào (1173 AD), Wáng Rìxiū visited Zhào Shěnggān and borrowed a clean room, saying, 'If the work of the Path is well done, it will be good when the time comes to leave.' Thereupon, he wrote on the wall the accumulated number of times he had recited the Buddha's name daily, totaling nine million, one hundred and twelve thousand, five hundred times. He also told everyone to encourage each other to advance in the work of the Path, saying, 'We will not meet again after this.' After finishing reading in the evening, he performed the usual prostrations and recitations. At the third watch, he suddenly loudly chanted the name of Amitābha (阿彌陀佛) several times, saying, 'The Buddha has come to welcome me.' After saying this, he stood upright and passed away. Some people in the area dreamed of two green-clad attendants leading Wáng Rìxiū westward. From then on, every household enshrined his portrait. (Year Bǐngshēn) Zen Master Fóhǎi Huìyuǎn entered Nirvana (Dharma heir of Fóguǒ Qín, 12th generation of the Linji School) Zen Master Huìyuǎn resided at Língyǐn Temple. Bǐng
未秋。示眾曰。淳熙二年閏季秋九月旦。鬧處莫出頭。冷地著眼看。明暗不相干。彼此分一半。一種作貴人。教誰賣柴炭。向你道。不可毀不可讚。體若虛空沒崖岸。相喚相呼歸去來。上元定是正月半。都下喧傳而疑之。丙申。忽示微疾。果以上元揮偈。安坐而化。偈曰。拗折秤錘。掀翻露布。突出機先。鴉飛不渡。留七日。顏色如生。詔德光。補住靈隱○東山全庵齊己。邛州謝氏子。法嗣慧遠。蓮社道友請上堂。云。漸漸雞皮鶴髮。父少而子老。看看行步龍鍾。疑殺木上座。直饒金玉滿堂。照顧白拈賊。豈免衰殘老病。正好著精彩。任汝千般快樂。渠儂合自繇。無常終是到來。歸堂喫茶去。惟有徑路修行。依舊打之繞。但念阿彌陀佛。念得不濟事。復曰。惡。這條活路。已被善導和尚直截指出了也。是你諸人。朝夕在徑路中往來。因甚麼當面蹉過阿彌陀佛。這裡薦得。便可除迷倒障。拔猶豫箭。截疑惑網。斷癡愛河。伐心稠林。浣心垢濁。正心謟曲。絕心生死。然後轉入那邊。抬起腳。向佛祖履踐不到處進一步。開卻口。向佛祖言詮不到處說一句。喚回善導和尚。別求徑路修行。其或準前舍父逃走。流落他鄉。撞東磕西。苦哉阿彌陀佛○覺阿。日本國滕氏子。得度受具。習大小乘有聲。屬商者自中都回。極言禪宗之
【現代漢語翻譯】 現代漢語譯本 未秋。向大眾開示說：『淳熙二年（1175年）閏季秋九月初一，熱鬧的地方不要出頭，冷靜的地方要仔細看。光明和黑暗互不相干，彼此各佔一半。有一種人做了貴人，教誰去賣柴火炭？』告訴你們，不可詆譭也不可讚揚，它的本體就像虛空一樣沒有邊際。互相呼喚著回去吧，上元節一定是正月十五。都城裡的人們紛紛議論猜測。丙申日，忽然示現輕微的疾病，果然在上元節揮筆寫下偈語，安然坐化。偈語說：『拗斷秤錘，掀翻露布，突出機先，鴉飛不過。』停放七日，顏色如生。皇帝下詔給德光，讓他主持靈隱寺。 東山全庵齊己（僧人法號），邛州謝氏之子，師承慧遠（僧人法號）。蓮社的道友們請他上堂說法，他說：『漸漸地雞皮鶴髮，父親年輕而兒子老了。看看行走龍鍾的樣子，讓木上座（僧人稱謂）都感到疑惑。即使金玉滿堂，也要提防白拈賊（小偷）。終究免不了衰老病死，正好展現精彩之處。任憑你們千般快樂，他人都各自自由。無常終究會到來，回禪房喝茶去吧。』只有這條修行之路，依舊要打轉。只是念阿彌陀佛（西方極樂世界教主），念得不濟事。又說：『哎！這條活路，已經被善導和尚（僧人法號）直接指出來了。』是你們這些人，早晚在這條路上往來，為什麼當面錯過阿彌陀佛（西方極樂世界教主）？在這裡領悟，便可以去除迷惑顛倒的障礙，拔掉猶豫不決的箭，截斷疑惑的網，斬斷癡愛的河流，砍伐心中的稠密森林，洗滌心中的污垢，端正心中的諂媚，斷絕心中的生死。然後轉入那邊，抬起腳，向佛祖（對所有佛的尊稱）履踐不到的地方進一步。張開嘴，向佛祖（對所有佛的尊稱）言語詮釋不到的地方說一句。喚回善導和尚（僧人法號），另求修行之路。如果仍然像之前那樣捨棄父親逃走，流落他鄉，東奔西撞，真是可悲啊，阿彌陀佛（西方極樂世界教主）！』覺阿（僧人法號），日本國滕氏之子，得度受戒，學習大小乘佛法頗有名聲。恰逢商人從中都回來，極力稱讚禪宗的盛況。
【English Translation】 English version Wei Qiu addressed the assembly, saying: 'On the first day of the intercalary late autumn, the ninth month of the Chunxi second year (1175 AD), do not stick your head out in noisy places, and look carefully in quiet places. Light and darkness do not interfere with each other, each taking half. One kind of person becomes a noble, who will teach whom to sell firewood and charcoal?' I tell you, it is neither to be slandered nor praised, its body is like the void without shore. Calling each other, let's go back, the Shangyuan Festival must be the fifteenth day of the first month. The people in the capital speculated and suspected. On the day of Bingshen, he suddenly showed a slight illness, and indeed on the Shangyuan Festival, he waved his pen and wrote a verse, and passed away peacefully in meditation. The verse said: 'Break the steelyard, overturn the proclamation, stand out before the opportunity, the crow cannot cross.' He was kept for seven days, and his complexion was as if alive. The emperor issued an edict to Deguan, ordering him to take charge of Lingyin Temple. Dongshan Quan'an Qiji (monk's Dharma name), son of the Xie family of Qiong Prefecture, a disciple of Huiyuan (monk's Dharma name). The fellow practitioners of the Lotus Society invited him to ascend the hall and preach, he said: 'Gradually chicken skin and crane hair, the father is young and the son is old. Look at the staggering gait, making the wooden seat (monk's term) feel doubtful. Even if the hall is full of gold and jade, beware of the white-handed thief (thief). In the end, one cannot avoid aging, decay, sickness, and death, which is a good time to show brilliance. No matter how happy you are, others are free. Impermanence will eventually come, go back to the meditation hall for tea.' Only this path of practice, still circling around. Just reciting Amitabha Buddha (the Lord of the Western Pure Land), reciting it is not helpful. He also said: 'Alas! This living path has already been directly pointed out by Master Shandao (monk's Dharma name).' It is you people, coming and going on this path morning and evening, why do you miss Amitabha Buddha (the Lord of the Western Pure Land) in front of your face? If you understand here, you can remove the obstacles of delusion and reversal, pull out the arrow of hesitation, cut off the net of doubt, sever the river of infatuation, cut down the dense forest of the heart, wash away the filth of the heart, correct the flattery of the heart, and cut off the life and death of the heart. Then turn to the other side, lift your foot, and take a step towards where the Buddhas (a respectful term for all Buddhas) cannot tread. Open your mouth, and say a sentence where the Buddhas (a respectful term for all Buddhas) cannot express. Call back Master Shandao (monk's Dharma name), and seek another path of practice. If you still abandon your father and run away as before, wandering in other places, bumping east and west, how sad, Amitabha Buddha (the Lord of the Western Pure Land)!' Jue'a (monk's Dharma name), son of the Teng family of Japan, ordained and received precepts, and was famous for studying Mahayana and Hinayana Buddhism. It happened that a merchant returned from Zhongdu, praising the prosperity of Zen Buddhism.
盛。阿即奮然。航海而來。袖香至靈隱。拜慧遠。遠問其來。阿輒書而對。復書曰。我國無禪宗。惟講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家。名行真。年四十四。王子七歲。令受位。今已五載。某等仰服禪師之名。特詣丈室禮拜。愿傳心印。以度迷津。且如心佛及眾生是三無差別。離相離言。假言顯之。禪師如何開示。遠曰。眾生虛妄見。見佛見世界。阿書曰。無明因何而有。遠便打。明年秋。辭游金陵。抵長蘆江岸。聞鼓聲忽大悟。旋靈隱。述五偈辭遠曰。航海來探教外傳。要離知見脫蹄筌。諸方參遍草鞋破。水在澄潭月在天。掃盡葛藤與知見。信手拈來全體現。腦後圓光徹太虛。千機萬機一時轉。妙處如何說向人。倒地便起自分明。驀然踏著故田地。倒褁幞頭孤路行。求真滅妄元非妙。即妄明真都是錯。堪笑靈山老古錐。當陽拋下破木杓。豎拳下喝少賣弄。說是說非入泥水。截斷千差休指注。一聲歸笛啰啰哩。遠稱善。歸住睿山。通嗣法書○行機。號簡堂。臺州楊氏子。年二十五。棄妻孥出家。晚參景元。密有契證。出應莞山。刀耕火種單丁者十七年。嘗有偈云。地爐無火客囊空。雪似楊花落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。一日看斫樹倒地。忽大悟。平昔
【現代漢語翻譯】 現代漢語譯本 阿（指阿育王，印度孔雀王朝的國王）即奮然，航海而來。袖藏著香，到達靈隱寺，拜見慧遠禪師。慧遠禪師問他從哪裡來，阿便用書寫來回答。慧遠禪師也書寫回復說：『我國沒有禪宗，只講五宗經論。國主沒有姓氏，號為金輪王（轉輪聖王）。以嘉應（年號）改元（嘉應年間，唐僖宗年號，886-889年）。（金輪王）捨棄王位出家，法名行真，年四十四歲。王子七歲，被命令繼承王位，如今已經五年了。我們仰慕禪師您的名聲，特地到您的丈室來禮拜，希望您能傳授心印，以度過迷途。且如心、佛及眾生，這三者沒有差別，超越了表象和言語，只是假借言語來顯現它。禪師您如何開示？』慧遠禪師說：『眾生有虛妄的見解，所以會見到佛，見到世界。』阿書寫道：『無明（佛教指對事物真相的迷惑）因何而有？』慧遠禪師便打了他。第二年秋天，阿告辭遊歷金陵，到達長蘆江岸，聽到鼓聲忽然大悟。返回靈隱寺，用五首偈頌辭別慧遠禪師說：『航海而來探求教外別傳的禪宗，想要脫離知見，擺脫束縛。各處參訪，草鞋都破了，真理就像水在清澈的深潭中，月亮在天上一樣。掃除所有的葛藤（比喻糾纏不清的事物）和知見，隨意拈來都是全體的顯現。腦後的圓光照徹太虛，千機萬機一時運轉。這其中的妙處如何向人訴說呢？倒地便起，自己分明。忽然踏著故鄉的田地，反穿著頭巾，獨自趕路。求真滅妄原本不是妙處，執著于滅妄明真都是錯誤的。可笑靈山（指釋迦牟尼佛說法的地方）的老古錐（指釋迦牟尼佛），在當陽（指公開的場合）拋下破木杓（比喻無用的東西）。豎起拳頭，大聲呵斥，少賣弄玄虛。說是說非都陷入泥水中。截斷千差萬別，不要再指指點點，一聲歸家的笛聲啰啰哩。』慧遠禪師稱讚他很好。阿返回住在睿山。通嗣法書（指得到慧遠禪師的印可）。行機禪師，號簡堂，臺州楊氏之子。二十五歲時，拋棄妻子兒女出家。晚年參訪景元禪師，秘密地有所契合和證悟。出山應邀住持莞山。過著刀耕火種的生活，只有一個侍者，持續了十七年。曾經有一首偈頌說：『地爐沒有火，客囊空空如也，雪花像楊花一樣飄落，一年將盡。拾起斷麻來穿補破舊的衲衣，不知道自己身處寂寥之中。』他常常對人說：『我還沒有真正穩當。』有一天，他看到砍樹倒地，忽然大悟，說出了平生...
【English Translation】 English version A, that is, Ashoka (referring to King Ashoka of the Mauryan dynasty in India), resolutely sailed across the sea. He carried incense in his sleeves and arrived at Lingyin Temple to pay respects to Zen Master Huiyuan. Zen Master Huiyuan asked him where he came from, and A replied in writing. Zen Master Huiyuan also wrote back, saying: 'Our country does not have the Zen school; we only lecture on the five schools of scriptures and treatises. The ruler of our country has no surname and is called the Golden Wheel King (Chakravartin). He changed the era name to Jiaying (Jiaying era, Tang Xizong's reign, 886-889 AD). (The Golden Wheel King) abandoned his throne to become a monk, with the Dharma name Xingzhen, at the age of forty-four. The prince, at the age of seven, was ordered to inherit the throne, and it has been five years now. We admire your reputation, Zen Master, and have come to your abbot's room to pay respects, hoping that you can transmit the mind seal to help us cross the sea of delusion. Furthermore, such as the mind, the Buddha, and sentient beings, these three are without difference, transcending appearances and words, only borrowing words to reveal it. How does Zen Master enlighten us?' Zen Master Huiyuan said: 'Sentient beings have illusory views, so they see the Buddha and see the world.' A wrote: 'What is the cause of ignorance (Buddhism refers to the delusion about the true nature of things)?' Zen Master Huiyuan then struck him. In the autumn of the following year, A bid farewell to travel to Jinling, arrived at the shore of the Changlu River, and suddenly had a great enlightenment upon hearing the sound of drums. Returning to Lingyin Temple, he bid farewell to Zen Master Huiyuan with five verses, saying: 'Sailing across the sea to explore the Zen school transmitted outside the teachings, wanting to break away from knowledge and views, and escape the shackles. Visiting everywhere, my straw sandals are worn out, the truth is like water in a clear deep pool, the moon in the sky. Sweeping away all the entanglements (metaphor for tangled matters) and knowledge and views, whatever I pick up is the manifestation of the whole. The halo behind my head illuminates the entire void, a thousand machines and ten thousand machines turn at once. How can I tell people about the wonder of this? Falling to the ground and getting up, I understand it myself. Suddenly stepping on the fields of my hometown, wearing my turban backwards, I walk alone on the road. Seeking truth and eliminating delusion is not originally the wonder, clinging to eliminating delusion and clarifying truth is all wrong. It is laughable that the old ancient cone (referring to Shakyamuni Buddha) of Ling Mountain (referring to the place where Shakyamuni Buddha preached) threw down the broken wooden ladle (metaphor for useless things) in the open. Raising your fist and shouting loudly, stop showing off your mystery. Saying yes or no is falling into the mud. Cut off all differences, stop pointing fingers, the sound of a homecoming flute, lolo li.' Zen Master Huiyuan praised him for being good. A returned to live on Mount Rui. He received the Dharma transmission letter (referring to receiving the approval of Zen Master Huiyuan). Zen Master Xingji, named Jiantang, was the son of the Yang family of Taizhou. At the age of twenty-five, he abandoned his wife and children to become a monk. In his later years, he visited Zen Master Jingyuan and secretly had a fit and enlightenment. He went out of the mountain to accept the invitation to preside over Wanshan. He lived a life of farming with a knife and burning with fire, with only one attendant, for seventeen years. He once had a verse saying: 'The stove has no fire, the guest's bag is empty, snowflakes fall like willow catkins, the year is coming to an end. Picking up broken hemp to mend my tattered robe, I don't know that I am in the midst of loneliness.' He often said to people: 'I am not really stable yet.' One day, he saw a tree being cut down and falling to the ground, and suddenly had a great enlightenment, saying what he had always...
礙膺之物。泮然冰釋。未幾。住江州圓通。升座云。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流。淳熙丙申冬。歸住平田○淳熙三年冬。孝宗召德光。入對選德殿。問佛法大意。留禁中觀堂五宿。賜號佛照。問釋迦入山修道六年而成。所成何事。光曰。將謂陛下忘卻。
(丁酉)松窗居士錢端禮入寂
錢端禮。字處和。號松窗。從景元。發明己事。丁酉秋。示微恙。修書召行機。及國清瑞巖主僧。有訣別之語。機與二僧詣榻次。禮起趺坐。言笑移時。即書曰。浮世虛幻。本無去來。四大五蘊。必歸終盡。雖佛祖具大威德。亦不能免這一著子。天下老和尚。一切善知識。還有跳得過者無。蓋為地水火風因緣和合。暫時湊泊。不可錯認為己有。大丈夫磊磊落落。當用處把定立處皆真。順風使帆。上下水皆可。因齋慶贊去留自在。此是上來諸聖。開大解脫一路涅槃門。本來清凈空寂境界。無為之大道也。今吾如是。豈不快哉。塵勞外緣。一時掃盡。荷諸山垂顧。咸愿證明。伏惟珍重。置筆。顧機曰。某坐去好。臥去好。機曰。相公去便了。理會甚坐與臥耶。禮笑曰。法兄當爲祖道自愛。遂斂目而逝。
(庚子)德光禪師住阿育
德光。住靈隱。淳熙七年。遷住阿育○楚明
【現代漢語翻譯】 現代漢語譯本 『礙膺之物』（阻礙胸襟的事物），頓時如冰雪消融。不久，德光禪師住持江州圓通寺，升座說法時說：『圓通寺不開生藥鋪，單單隻賣死貓頭。不知哪個沒心思量，吃著通身冷汗流。』淳熙丙申年（1176年）冬，德光禪師回到平田居住。淳熙三年（1176年）冬，孝宗皇帝召見德光禪師，在選德殿對談，詢問佛法大意，留他在禁中觀堂住了五夜，賜號『佛照』。孝宗問釋迦牟尼入山修道六年而成道，成就了什麼事？德光禪師說：『還以為陛下忘記了。』
（丁酉年）松窗居士錢端禮去世
錢端禮，字處和，號松窗，跟隨景元禪師，領悟了自己的本性。丁酉年秋，略感不適，修書召來行機禪師以及國清寺、瑞巖寺的主持僧人，說了訣別的話。行機禪師與兩位僧人來到床邊，錢端禮起身盤腿而坐，談笑了一會兒，隨即寫道：『浮世虛幻，本來就沒有去來。四大五蘊，必定歸於終結。即使佛祖具有大威德，也不能免除這一著。天下的老和尚，一切善知識，還有誰能跳得過這一關？蓋因為地、水、火、風因緣和合，暫時聚合，不可錯誤地認為己有。大丈夫光明磊落，該用勁時用勁，所立之處皆是真實。順風使帆，上下水都可行。因為齋慶贊而去留自在，這是上來諸聖，開闢大解脫一路涅槃之門，本來清凈空寂的境界，無為的大道啊。如今我這樣，豈不快哉！塵勞外緣，一時掃盡。感謝諸山垂顧，都愿為我證明。伏惟珍重。』放下筆，看著行機禪師說：『我坐著去好，還是躺著去好？』行機禪師說：『相公您去得安穩就好，理會什麼坐與臥呢？』錢端禮笑著說：『法兄您應當爲了祖師的道業而自愛。』於是閉上眼睛去世了。
（庚子年）德光禪師住持阿育王寺
德光禪師，住持靈隱寺。淳熙七年（1180年），遷住阿育王寺。
【English Translation】 English version 『Things that obstruct the chest』 are instantly dissolved like ice. Not long after, Zen Master Deguang resided at Yuangtong Temple in Jiangzhou. When he ascended the seat to preach, he said: 『Yuantong Temple does not open a shop for herbal medicine; it only sells dead cat heads. I wonder who is without a thought, eating it and breaking out in a cold sweat all over.』 In the winter of the Bing Shen year of Chunxi (1176), Zen Master Deguang returned to live in Ping Tian. In the winter of the third year of Chunxi (1176), Emperor Xiaozong summoned Deguang for an audience in the Xuande Hall, asking about the general meaning of the Buddha-dharma. He was kept in the Guantang Hall in the palace for five nights and was given the title 『Buddha-illumination』. Xiaozong asked what Shakyamuni accomplished after entering the mountains to cultivate the Way for six years. Deguang said, 『I thought Your Majesty had forgotten.』
(Ding You Year) Layman Qian Duanli of Songchuang passed away
Qian Duanli, styled Chuhe, named Songchuang, followed Zen Master Jingyuan and realized his own nature. In the autumn of the Ding You year, he felt slightly unwell and wrote a letter summoning Zen Master Xingji and the abbot monks of Guoqing Temple and Ruiyan Temple, saying farewell words. Zen Master Xingji and the two monks came to his bedside. Qian Duanli got up and sat in the lotus position, talking and laughing for a while. Then he wrote: 『The floating world is illusory; originally there is no coming or going. The four great elements and five aggregates must return to their end. Even the Buddhas and Patriarchs with great power and virtue cannot avoid this one move. Among all the old monks and virtuous teachers in the world, is there anyone who can jump over this hurdle? It is because the elements of earth, water, fire, and wind come together temporarily; do not mistakenly think they are your own. A great man is upright and open; when it is time to use strength, use strength; wherever you stand, be true. Sailing with the wind, you can go up or down the water. Because of the vegetarian feast and praise, going and staying are free. This is the path of Nirvana, the gate of great liberation opened by all the sages above, the original pure and empty realm, the great Way of non-action. Now that I am like this, how joyful! The dust and external conditions are swept away at once. Thank you to all the mountains for your attention; I hope you will all bear witness for me. Farewell.』 He put down his pen and looked at Zen Master Xingji, saying, 『Is it better for me to go sitting or lying down?』 Zen Master Xingji said, 『It is good for you to go peacefully, sir; why bother about sitting or lying down?』 Qian Duanli smiled and said, 『Dharma brother, you should cherish yourself for the sake of the ancestral Way.』 Then he closed his eyes and passed away.
(Geng Zi Year) Zen Master Deguang resided at Ashoka Temple
Zen Master Deguang resided at Lingyin Temple. In the seventh year of Chunxi (1180), he moved to Ashoka Temple.
。嘉州李氏子。初謁克勤。勤問。從上諸聖。以何接人。明豎起拳。勤曰。此是老僧用底。作么生是從上諸聖用底。明以拳便打。勤亦舉拳。相交笑而出。復謁宗杲。杲問。甚處來。曰西川。杲曰。未出劍門。與汝三十棒了也。曰不合起動和尚。杲深肯之。會勤歸蜀。明依安民而大悟。出世住雪竇。淳熙七年。孝宗召明入對。問曰。三教聖人。本同此理。曰譬如虛空東西南北。初無二也。曰但聖人所立門戶異耳。故孔子以中庸設教曰。非中庸。何以安立世間。法華云。治世語言資生業等。皆與實相不相違背。華嚴云。不壞世間相。而治出世間法。曰今時士大夫學孔子者多。只工文字語言。不見夫子之道。不識夫子之心。惟釋氏不以文字教人。直指心源。頓令悟入。不亂于死生之際。此為殊勝。曰非獨後世學者。不見夫子之心。當時顏子。號為具體。盡平生力量。只道得個瞻之在前忽焉在後。如有所立卓爾。竟捉摸未著。而聖人分明八字打開。向諸弟子曰。二三子以我為隱乎。吾無隱乎爾。以此觀之。當時弟子。尚不識夫子心。況今人乎。張商英曰。吾學佛。然後能知儒。此言實為至言。曰朕意亦謂如此。上又曰。老莊何如人。曰只是佛法中小乘聲聞以下人。蓋小乘。厭身如桎梏。棄智如雜毒。化火焚身。入無為界。正
【現代漢語翻譯】 現代漢語譯本： 嘉州（今四川樂山）李氏之子。最初拜見克勤（禪宗大師）。克勤問：『從上古以來的諸位聖人，用什麼來接引世人？』 明（李氏子法號）豎起拳頭。克勤說：『這只是老衲我所用的，那麼從上古以來的諸位聖人又用什麼呢？』 明用拳頭便打。克勤也舉起拳頭，兩人相視一笑而出。之後又拜見宗杲（禪宗大師）。宗杲問：『從哪裡來？』 答：『西川（今四川）。』宗杲說：『還沒出劍門關，就該打你三十棒了。』明說：『不該驚動和尚您。』宗杲深以為然。 適逢克勤回到四川，明依附安民（禪宗大師）而大悟。之後出世，住持雪竇寺。淳熙七年（1180年），孝宗（南宋皇帝）召見明入宮對答。 孝宗問：『儒、釋、道三教的聖人，其根本道理是否相同？』明答：『譬如虛空，東西南北，本來就沒有分別。』 孝宗說：『只是聖人所設立的門徑不同罷了。所以孔子用中庸之道來設教，說：『不是中庸之道，怎麼能安立世間？』《法華經》說：『治理世間的語言，維持生計的行業等等，都與實相不相違背。』《華嚴經》說：『不破壞世間相，而治理出世間的法。』』 明說：『現在士大夫學習孔子的很多，只是致力於文字語言，不見孔子之道，不識孔子之心。只有釋迦牟尼佛不以文字教人，直指心源，使人頓悟，不為生死所困擾，這才是殊勝之處。』 孝宗說：『不只是後世的學者，不見孔子之心。當時的顏回（孔子弟子），號稱完全領會了孔子的思想，用盡一生的力量，也只能說出『瞻之在前，忽焉在後』，『如有所立，卓爾』，最終還是沒有捉摸到。而聖人分明用八個字打開局面，對諸位弟子說：『你們以為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。』由此看來，當時的弟子，尚且不識孔子之心，更何況現在的人呢？』 張商英（北宋大臣，居士）說：『我學習佛法，然後才能瞭解儒學。』這話實在是至理名言。』明說：『朕也認為是這樣。』 孝宗又問：『老子、莊子是怎樣的人？』明答：『只是佛法中小乘聲聞以下的人。因為小乘，厭惡身體如同枷鎖，拋棄智慧如同雜毒，用火焚燒身體，進入無為的境界，正是……』
【English Translation】 English version: A son of the Li family from Jia Prefecture (modern-day Leshan, Sichuan). He initially visited Keqin (a Chan Buddhist master). Keqin asked: 'What do the sages of the past use to receive people?' Ming (the Li son's Dharma name) raised his fist. Keqin said: 'This is what this old monk uses. What do the sages of the past use?' Ming struck with his fist. Keqin also raised his fist, and they both smiled and went out. Later, he visited Zonggao (a Chan Buddhist master). Zonggao asked: 'Where do you come from?' He replied: 'From Western Sichuan.' Zonggao said: 'Before you even left Jianmen Pass, you deserve thirty blows.' Ming said: 'I shouldn't have disturbed the venerable monk.' Zonggao deeply agreed. It happened that Keqin returned to Sichuan, and Ming relied on Anmin (a Chan Buddhist master) and had a great enlightenment. He then came forth into the world and resided at Xuedou Temple. In the seventh year of Chunxi (1180 AD), Emperor Xiaozong (of the Southern Song Dynasty) summoned Ming to the palace for an audience. Xiaozong asked: 'Do the sages of the three teachings, Confucianism, Buddhism, and Taoism, share the same fundamental principle?' Ming replied: 'It's like the void, east, west, north, and south, originally without any difference.' Xiaozong said: 'It's just that the paths established by the sages are different. Therefore, Confucius used the doctrine of the Mean to teach, saying: 'Without the Mean, how can the world be established?' The Lotus Sutra says: 'The language of governing the world, the occupations for sustaining life, etc., are all not contrary to the true reality.' The Avatamsaka Sutra says: 'Without destroying the characteristics of the world, one governs the Dharma of transcending the world.' Ming said: 'Now, many scholars and officials study Confucius, but they only focus on words and language, not seeing the Way of Confucius, not knowing the Mind of Confucius. Only Shakyamuni Buddha does not teach people with words, but directly points to the source of the mind, enabling people to have a sudden enlightenment, not being disturbed by the cycle of birth and death. This is the most excellent thing.' Xiaozong said: 'It's not just later scholars who don't see the Mind of Confucius. Yan Hui (Confucius' disciple), who was known to have fully grasped Confucius' thought, used all his life's strength, but could only say 'Looking up to him, he is ahead; suddenly, he is behind,' 'As if something is standing, towering,' and ultimately did not grasp it. But the sage clearly opened up the situation with eight words, saying to the disciples: 'Do you think I have anything to hide? I have nothing to hide from you.' From this, it can be seen that the disciples at that time did not know the Mind of Confucius, let alone the people of today?' Zhang Shangying (a Northern Song Dynasty minister and lay Buddhist) said: 'I learned Buddhism, and then I was able to understand Confucianism.' These words are truly the ultimate truth.' Ming said: 'I also think so.' Xiaozong then asked: 'What kind of people are Laozi and Zhuangzi?' Ming replied: 'They are just people below the Sravakas of the Small Vehicle in Buddhism. Because the Small Vehicle, dislikes the body as if it were shackles, abandons wisdom as if it were mixed poison, burns the body with fire, and enters the realm of non-action, precisely...'
如莊子。形固可使如槁木。心固可使如死灰。老子曰。吾有大患。為吾有身。大乘人則不然。度眾生盡。方證菩提。正如伊尹所謂予天民之先覺者也。予將以斯道覺斯民也。有一夫不被其澤。若己推而內之溝中也。上大悅。賜號寶印。即日詔住徑山○上嘗制原道論曰。朕觀韓愈原道。因言佛老之相混。三教之相絀。未有能辨之者。且文繁而理迂。揆聖人之用心。則未昭然矣。何則釋氏專窮性命。棄外形骸。不著名相。而於世事自不相關。又何與禮樂仁義。然尚立戒曰。不殺。不淫。不盜。不飲酒。不妄語。夫不殺。仁也。不淫。禮也。不盜。義也。不飲酒。智也。不妄語。信也。如此于仲尼何遠乎。夫子從容中道聖人也。所為孰非仁義。又烏得而名焉。譬如天地執行。陰陽循環之無端。豈有意春夏秋冬之別哉。此聖人強名之耳。亦猶禮樂仁義之別。以設教治世。不得不然也。因其強名。揆而求之。則道也。道也者。仁義禮樂之宗也。仁義禮樂。固道之用也。彼楊雄謂。老氏槌仁義滅禮樂。今跡老子之書。其所寶者三。曰慈。曰儉。曰不敢為天下先。孔子曰。溫良恭儉讓。又惟仁為大。老子之所為慈。豈非仁之大者耶。曰不敢為天下先。豈非遜之大者耶。至其會道。則互相遍舉。所舉者。清凈寧一。而於孔聖果背馳乎。
【現代漢語翻譯】 現代漢語譯本 正如《莊子》（Zhuangzi）所說：『形體確實可以像枯木一樣，精神確實可以像死灰一樣。』老子（Laozi）說：『我最大的憂患，就是因為我有這個身體。』但大乘（Mahayana）修行人卻不是這樣，他們要度盡一切眾生，才能證得菩提（Bodhi，覺悟）。這正如伊尹（Yi Yin）所說的『我是上天百姓中最先覺悟的人，我將用這個道理來覺悟這些百姓。』如果有一個百姓沒有得到恩澤，就好像自己把他推到水溝里一樣。』皇上非常高興，賜予『寶印』的稱號，當天就下詔讓他住在徑山（Jingshan）。 皇上曾經寫過《原道論》（Yuan Dao Lun），說：『我看了韓愈（Han Yu）的《原道》（Yuan Dao），因為他說佛教和道教互相混淆，儒教、佛教和道教互相排斥，沒有人能夠分辨清楚。而且文章繁瑣，道理迂腐，衡量聖人的用心，就沒有明白地闡述出來。為什麼呢？因為釋氏（釋迦牟尼，釋迦族）專門探究性命，拋棄外在的形骸，不執著于名相，所以與世俗之事自然沒有關係。』又與禮樂仁義有什麼關係呢？然而佛教還設立戒律說：『不殺生，不邪淫，不偷盜，不飲酒，不妄語。』不殺生，就是仁；不邪淫，就是禮；不偷盜，就是義；不飲酒，就是智；不妄語，就是信。這樣看來，與仲尼（仲尼，孔子）又有什麼距離呢？孔子（Kongzi）是處事從容、遵循中道的聖人，他所做的一切哪一樣不是仁義呢？又怎麼能用名號來概括呢？譬如天地執行，陰陽循環沒有終結，難道有意區分春夏秋冬嗎？這只是聖人勉強給它們命名罷了。也像禮樂仁義的區別，是爲了設立教化來治理世事，不得不這樣做。因為有了這些勉強的名號，衡量並探求它們，那就是道啊！道，是仁義禮樂的根本。仁義禮樂，本來就是道的運用。 楊雄（Yang Xiong）說：『老子（Laozi）敲碎仁義，消滅禮樂。』現在考察老子（Laozi）的書，他所珍視的有三樣：慈、儉、不敢為天下先。孔子（Kongzi）說：『溫和、善良、恭敬、節儉、謙讓。』又認為仁是最重要的。老子（Laozi）所說的慈，難道不是仁的最高境界嗎？說『不敢為天下先』，難道不是謙讓的最高境界嗎？至於他們會歸於道，則是互相普遍地涉及，所涉及的都是清凈、安定、專一，那麼與孔聖（孔子）難道是背道而馳嗎？'
【English Translation】 English version As Zhuangzi said, 'The form can indeed be made like withered wood, and the mind can indeed be made like dead ashes.' Laozi said, 'My greatest worry is because I have this body.' But Mahayana practitioners are not like this; they must liberate all sentient beings before they can attain Bodhi (Enlightenment). This is just like what Yi Yin said, 'I am the first to awaken among the people of Heaven, and I will use this Way to awaken these people.' If one person is not blessed by it, it is as if I pushed him into a ditch.' The Emperor was very pleased and bestowed the title 'Precious Seal,' and on the same day issued an edict for him to reside at Jingshan (Mount Jing). The Emperor once wrote the 'On the Origin of the Way' (Yuan Dao Lun), saying, 'I have read Han Yu's 'On the Origin of the Way' (Yuan Dao), because he said that Buddhism and Taoism are mixed up, and Confucianism, Buddhism, and Taoism are mutually exclusive, and no one can distinguish them clearly. Moreover, the article is verbose and the reasoning is circuitous, and measuring the intention of the sages, it has not been clearly stated. Why? Because the Shakya (Shakyamuni, Shakya clan) specifically explores nature and life, abandons external forms, and is not attached to names and forms, so it is naturally unrelated to worldly affairs.' What does it have to do with rites, music, benevolence, and righteousness? However, Buddhism also establishes precepts, saying, 'Do not kill, do not commit adultery, do not steal, do not drink alcohol, do not lie.' Not killing is benevolence; not committing adultery is propriety; not stealing is righteousness; not drinking alcohol is wisdom; not lying is trustworthiness. In this way, how far is it from Zhongni (Confucius)? Confucius is a sage who is calm and follows the middle way. Which of his actions is not benevolence and righteousness? And how can it be summarized by names? For example, the operation of heaven and earth, the cycle of yin and yang has no end, is there an intentional distinction between spring, summer, autumn, and winter? This is just the sage forcing names on them. It is also like the distinction between rites, music, benevolence, and righteousness, which is necessary to establish teachings to govern the world. Because of these forced names, measuring and seeking them, that is the Way! The Way is the root of benevolence, righteousness, rites, and music. Benevolence, righteousness, rites, and music are originally the application of the Way. Yang Xiong said, 'Laozi smashed benevolence and righteousness and destroyed rites and music.' Now examining Laozi's book, what he cherishes are three things: compassion, frugality, and not daring to be the first in the world. Confucius said, 'Gentle, kind, respectful, frugal, and yielding.' And he considered benevolence to be the most important. Is not Laozi's compassion the highest state of benevolence? Saying 'not daring to be the first in the world,' is it not the highest state of humility? As for their convergence on the Way, they universally involve each other, and what is involved is purity, tranquility, and singleness, so is it contrary to Confucius?
蓋三教末流。昧者執之。自為異耳。夫佛老絕念無為。修心身而已矣。孔子教以治天下者。特所施不同耳。譬猶耒耜而織。機杼而耕。後世徒。紛紛而惑。固失其理。或曰。當如之何去其惑哉。曰以佛修心。以老治身。以儒治世。斯可也。惟聖人為能同之。不可不論也。
(壬寅)可觀法師入寂(天臺宗)
可觀。住延慶。復歸當湖竹庵。壬寅。無疾而逝。茶毗。煙所到處皆舍利。壽九十一。臘七十八。嗣法弟子宗印(即北峰)。鹽官陳氏子。年十五。具戒參學。得竹庵之道。隱雷峰毛氏庵。住華亭普光。秀州德藏。復遷華亭超果。蘇之北禪。移天竺靈山。嘉定六年行化。十二月日至松江。謂其徒曰。吾化緣畢此。右脅而逝。
(癸卯)楚明禪師序圓覺經注
孝宗。注圓覺經。癸卯二月。遣中使赍賜徑山楚明。作序刊行。明進頌曰。古佛與今佛。同一廣長舌。于無途轍中。為物啟途轍撥開千嶂云。放出一輪月。普令大地人。言下悉照徹。覺亦無可圓。幻亦無可滅。只此無亦無。紅爐一點雪。稽首佛與佛。字字無異說。上覽之大喜○尤袤。字延之。梁溪人。舉進士。聞釋氏出世法。見歸宗禪師。欲謀隱計。朱熹寄詩。有逃禪公勿遽且畢區中緣之句。出守臺州。上臨軒遣曰。南臺有何勝概。曰太
【現代漢語翻譯】 現代漢語譯本： 大概是儒、釋、道三教的末流，愚昧的人執著于其中，各自認為不同罷了。佛家和道家追求斷絕念頭，順應自然，修養身心而已。孔子的儒家教導人們治理天下，只不過施行的方面不同罷了。好比用犁來織布，用織布機來耕田一樣。後世的門徒，紛紛感到迷惑，實在是失去了其中的道理。有人問：『應當如何去除這種迷惑呢？』回答說：『用佛家來修養內心，用道家來調理身體，用儒家來治理世事，這樣就可以了。』只有聖人才能融會貫通這些道理，不可以不加以論述。
（壬寅年(1242年)）可觀法師圓寂（天臺宗）
可觀，住在延慶寺，後來回到當湖竹庵。壬寅年(1242年)，沒有疾病而去世。火化后，煙所飄到的地方都有舍利。享年九十一歲，僧臘七十八年。嗣法弟子宗印（就是北峰）。是鹽官陳氏的兒子，十五歲時，受具足戒，參學佛法，得到了竹庵的道法。隱居在雷峰毛氏庵。住持過華亭普光寺、秀州德藏寺，又遷到華亭超果寺、蘇州北禪寺，移居到天竺靈山寺。嘉定六年(1213年)開始弘法。十二月到達松江，對他的弟子說：『我的教化因緣到此結束了。』然後右脅而逝。
（癸卯年(1243年)）楚明禪師為《圓覺經注》作序
孝宗皇帝註釋《圓覺經》。癸卯年(1243年)二月，派遣中使送給徑山楚明禪師，讓他作序刊行。楚明進獻頌詞說：『過去的佛和現在的佛，具有同一廣長舌相。在沒有道路的地方，為眾生開闢道路。撥開重重雲霧，放出一輪明月。普遍讓大地上的眾生，在言語之下都徹底照亮。覺悟也沒有什麼可以圓滿的，幻象也沒有什麼可以消滅的。只有這無亦無，如同紅爐中的一點雪。稽首禮敬佛與佛，字字沒有不同的說法。』皇帝看了非常高興。尤袤，字延之，是梁溪人。考中進士。聽聞釋迦牟尼的出世之法，拜見歸宗禪師，想要謀劃隱居。朱熹寄詩給他，有『逃禪公不要急，且完成世俗的緣分』的句子。出任臺州太守。皇帝在殿上詢問他說：『南臺山有什麼好的景色？』回答說：『太』
【English Translation】 English version: These are probably the remnants of the three teachings of Confucianism, Buddhism, and Taoism. The ignorant cling to them, each considering themselves different. Buddhists and Taoists seek to sever thoughts and follow nature, cultivating their minds and bodies. Confucius's Confucianism teaches people to govern the world, but the aspects they implement are different. It's like using a plow to weave cloth and a loom to till the field. Later disciples are confused and have lost the principles. Someone asked: 'How should one remove this confusion?' The answer is: 'Use Buddhism to cultivate the mind, use Taoism to regulate the body, and use Confucianism to govern the world. This is the way.' Only sages can integrate these principles; they must be discussed.
(Renyin Year (1242 AD)) Dharma Master Ke Guan of the Tiantai School passed away.
Ke Guan lived in Yanqing Temple and later returned to Zhu'an in Danghu. In the Renyin year (1242 AD), he passed away without illness. After cremation, relics were found wherever the smoke reached. He lived to be ninety-one years old, with seventy-eight years as a monk. His Dharma-inheriting disciple was Zongyin (also known as Beifeng). He was the son of the Chen family of Yanguan. At the age of fifteen, he received the full precepts, studied Buddhism, and obtained the Dharma of Zhu'an. He lived in seclusion in Mao's hermitage on Lei Peak. He served as abbot of Puguang Temple in Huating, Dezang Temple in Xiuzhou, and then moved to Chaoguo Temple in Huating, Beichan Temple in Suzhou, and Ling Mountain Temple in Tianzhu. In the sixth year of Jiading (1213 AD), he began to propagate the Dharma. In December, he arrived in Songjiang and said to his disciples: 'My karmic connection to teach ends here.' Then he passed away lying on his right side.
(Guimao Year (1243 AD)) Zen Master Chuming wrote a preface to the Commentary on the Śūraṅgama Sūtra.
Emperor Xiaozong annotated the Śūraṅgama Sūtra. In the Guimao year (1243 AD), in February, he sent a court envoy to give it to Zen Master Chuming of Jingshan, asking him to write a preface for publication. Chuming presented a eulogy saying: 'The ancient Buddhas and the present Buddhas have the same broad and long tongue. In places where there are no roads, they open up roads for sentient beings. Clearing away layers of clouds, they release a round moon. Universally allowing all beings on earth to be thoroughly illuminated by the words. Enlightenment has nothing to perfect, and illusion has nothing to extinguish. Only this non-being is also non-being, like a snowflake in a red furnace. I bow my head and pay homage to the Buddhas, word for word, without different teachings.' The emperor was very pleased after reading it. You Mao, with the courtesy name Yanzhi, was from Liangxi. He passed the imperial examination. Hearing about Śākyamuni's Dharma of transcending the world, he visited Zen Master Guizong, wanting to plan for seclusion. Zhu Xi sent him a poem, with the line 'Do not rush to escape to Zen, complete your worldly duties first.' He was appointed governor of Taizhou. The emperor asked him in the palace: 'What are the good views of South Tai Mountain?' He replied: 'Too'
平洪福。國清萬年。曰聞石橋應真是五百強漢。時忽出現。卿以何法處之。袤執拳曰。臣有金剛王寶劍在。上喜。書遂初老人賜之○趙沨。字文孺。自號黃山。東平人。舉進士。性沖澹。學道有所得。仙和尚坐脫。沨題曰。識得從來覺性圓。西歸只履更翛然。永嘉穩步曹溪路。臨濟飽參黃檗禪。桶底脫時無一物。機輪轉處有三玄。火中留得一莖草。依舊光明爍大千。
(戊申)楚明禪師退居別峰
楚明。住徑山。淳熙戊申。請老賜退居庵。名曰別峰○智䇿。號涂毒。天臺陳氏子。幼落髮。謁國清寂室光。灑然有省。次謁大圓。圓問。甚處來。曰天臺來。曰見智者大師么。曰即今亦不少。曰因甚在汝腳跟下。曰當面蹉過。曰上人不耘而秀。不扶而直。一日辭去。圓送之門。拊䇿背曰。寶所在近。此城非實。䇿頷之。往豫章謁天游。道經云居。風雪寒。路坐閱四十二日。午初版聲鏗然。豁爾大悟。及造門。游獨指䇿曰。甚處見神見鬼來。曰云居聞版聲來。曰是甚麼。曰打破虛空。全無靶鞆。曰向上事未在。曰東家暗坐。西家廝罵。曰嶄然超出佛祖。他日起家一麟足矣。戊申。詔住徑山。
(庚戌)寶印楚明禪師入寂(華藏民法嗣臨濟十三世)
楚明。退居別峰。十一月。到寺見智䇿。與之訣別。
【現代漢語翻譯】 現代漢語譯本 平洪福（年號）。國清萬年（年號）。（皇帝）問道，石橋應真（羅漢名）說是五百強漢（勇士）。當時忽然出現（異象），你用什麼方法處置他們？袤（人名）握拳說，臣有金剛王寶劍在。皇上很高興，寫了『遂初老人』賜給他。 趙沨（人名），字文孺，自號黃山，東平人。考中進士，性格恬淡，學道有所得。仙和尚坐化，趙沨題詩道：『識得從來覺性圓，西歸只履更翛然。永嘉穩步曹溪路，臨濟飽參黃檗禪。桶底脫時無一物，機輪轉處有三玄。火中留得一莖草，依舊光明爍大千。』 （戊申年(1188)）楚明禪師退居別峰 楚明（禪師名），住持徑山寺。淳熙戊申年(1188)，請求告老，賜退居庵，名叫別峰。 智䇿（禪師名），號涂毒，天臺陳氏之子。幼年出家，拜謁國清寂室光（禪師名），豁然有所領悟。接著拜謁大圓（禪師名），大圓問，從哪裡來？答，天臺來。問，見到智者大師（佛教人物）了嗎？答，現在也不少。問，為什麼在你腳跟下？答，當面錯過了。問，上人不耕耘而秀美，不扶持而挺直。一天（智䇿）辭別離去，大圓送到門口，拍著智䇿的背說，寶藏就在附近，此城不是真實的。智䇿點頭。前往豫章拜謁天游（禪師名），路經云居山，風雪寒冷，路旁靜坐閱經四十二日。中午時分，版聲鏗然，豁然大悟。等到造訪（天游禪師）時，天游獨自指著智䇿說，從哪裡見神見鬼而來？答，云居山聞版聲而來。問，是什麼？答，打破虛空，全無把柄。問，向上之事尚未完成。答，東家暗自靜坐，西家互相謾罵。問，嶄然超出佛祖，他日興家一麟足矣。戊申年(1188)，詔令住持徑山寺。 （庚戌年(1190)）寶印楚明禪師入寂（華**法嗣臨濟十三世） 楚明（禪師名），退居別峰。十一月，到寺廟見智䇿（禪師名），與他訣別。
【English Translation】 English version Ping Hongfu (era name). Guoqing Wannian (era name). (The emperor) asked, 'Shiqiao Yingzhen (an Arhat's name) said there were five hundred strong Han (warriors). If they suddenly appear, what method would you use to deal with them?' Mao (a person's name) clenched his fist and said, 'I have the Vajra King Sword.' The emperor was very happy and wrote 'Suichu Laoren' (Old Man Suichu) and bestowed it upon him. Zhao Feng (a person's name), styled Wenru, self-styled Huangshan, was from Dongping. He passed the imperial examination. He was of a calm nature and had gained some understanding in the study of Taoism. When the monk Xian passed away in meditation, Zhao Feng wrote a poem: 'Recognizing the perfect nature of awakening from the beginning, returning to the West with only one shoe is even more unrestrained. Yongjia steadily walks the Caoxi Road, Linji fully participates in Huangbo's Chan. When the bottom of the bucket falls out, there is nothing left; when the machine turns, there are three mysteries. A single blade of grass remains in the fire, still shining brightly throughout the vast world.' (Wu Shen year (1188)) Chan Master Chuming retired to Biefeng Chuming (a Chan master's name) resided at Jingshan Temple. In the Chunxi Wu Shen year (1188), he requested to retire due to old age and was granted a retreat hermitage named Biefeng. Zhi Ce (a Chan master's name), styled Tudu, was the son of the Chen family of Tiantai. He became a monk at a young age and visited Guang of Jishi Room in Guoqing (a Chan master's name), gaining a sudden understanding. Then he visited Dayuan (a Chan master's name). Dayuan asked, 'Where do you come from?' He replied, 'From Tiantai.' He asked, 'Have you seen Master Zhiyi (a Buddhist figure)?' He replied, 'There are not a few even now.' He asked, 'Why is it under your feet?' He replied, 'I missed it face to face.' He asked, 'The superior man flourishes without plowing and stands straight without support.' One day, (Zhi Ce) bid farewell and left. Dayuan sent him to the door, patted Zhi Ce's back, and said, 'The treasure is nearby, this city is not real.' Zhi Ce nodded. He went to Yuzhang to visit Tianyou (a Chan master's name). Passing by Yunju Mountain, the wind and snow were cold. He sat by the road reading scriptures for forty-two days. At noon, the sound of the board struck, and he suddenly realized. When he visited (Chan Master Tianyou), Tianyou pointed at Zhi Ce alone and said, 'Where did you come from seeing gods and ghosts?' He replied, 'I came from Yunju Mountain hearing the sound of the board.' He asked, 'What is it?' He replied, 'Breaking through the void, there is no handle at all.' He asked, 'The matter of upward progress is not yet complete.' He replied, 'The eastern family sits quietly, the western family scolds each other.' He asked, 'Standing out from the Buddhas and ancestors, one lin (mythical animal) will be enough to build a family in the future.' In the Wu Shen year (1188), he was ordered to reside at Jingshan Temple. (Geng Xu year (1190)) Chan Master Baoyin Chuming passed away (Hua**'s Dharma successor, the thirteenth generation of Linji) Chuming (a Chan master's name) retired to Biefeng. In November, he went to the temple to see Zhi Ce (a Chan master's name) and bid him farewell.
䇿問行日。明曰。水到渠成。歸別峰。索紙書十二月初七夜雞鳴時九字。如期而化。敕謚慈辯。塔曰智光。
(壬子)涂毒智䇿禪師入寂(湛堂準法嗣臨濟十一世)
智䇿。住徑山。壬子七月日將入寂。升座別眾。囑門人以文祭。䇿危坐傾聽。至尚饗。為之一笑。越兩日。沐浴更衣。集眾說偈曰。四大既分飛。煙雲任意歸。秋天霜夜月。萬里轉光輝。俄傾泊然而逝。
(癸丑)德光禪師住徑山
德光。住阿育。紹熙四年正月日。詔遷徑山。光力辭。上曰。朝夕相見耳。再對便殿。進宗門直指。
(乙卯)德光禪師還阿育
德光。住徑山。慶元元年春。再三懇請。還阿育王山。詔從之○左丞范沖。字致虛。繇翰苑守豫章。過圓通旻。問曰。沖行將老矣。墮在金紫行中。去此事稍遠。旻呼內翰。沖應諾。旻曰。何遠之有。沖躍然曰。乞師再垂指示。旻曰。此去洪都有四程。沖佇思。旻曰。見即便見。擬思即差。沖豁然有省○樞密吳居厚。擁節歸鐘陵。謁旻曰。某日赴省試。過趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得么。曰八次經過。常存此念。然未甚脫灑在。旻度扇與之曰。請使扇。厚即揮扇。旻曰。有甚不脫灑處。厚忽有省。曰便
【現代漢語翻譯】 現代漢語譯本
策問行日，明說：『水到渠成。』歸別峰。索要紙筆書寫十二月初七夜雞鳴時九字，如期圓寂。朝廷追諡為慈辯，塔名智光。
（壬子年（1192））涂毒智策禪師圓寂（湛堂準的法嗣，臨濟宗第十一世）
智策，住持徑山。壬子年（1192）七月將要圓寂時，升座與大眾告別，囑咐門人以祭文祭奠。智策端坐傾聽，聽到『尚饗』時，為之一笑。過了兩天，沐浴更衣，召集眾人說偈語：『四大既已分崩離析，煙雲任意飄散迴歸。秋天的霜夜明月，光輝照耀萬里。』不久便安詳圓寂。
（癸丑年（1193））德光禪師住持徑山
德光，住持阿育王寺。紹熙四年（1193）正月，皇帝下詔調他去住持徑山。德光極力推辭。皇帝說：『（朕）早晚都能見到你。』再次在便殿召見，進獻宗門直指。
（乙卯年（1195））德光禪師返回阿育王寺
德光，住持徑山。慶元元年（1195）春天，再三懇請，返回阿育王山。皇帝下詔同意。○左丞范沖，字致虛，從翰林院調任豫章太守，路過圓通旻處，問道：『我范衝將要老了，身處高官厚祿之中，離這件事（指禪宗）稍微遠了。』旻呼喚『內翰』，范沖應諾。旻說：『有什麼遠的呢？』范衝高興地說：『請老師再次垂示指示。』旻說：『從這裡到洪都有四程路。』范沖佇立思考。旻說：『見（性）即便見（性），擬議思索就差了。』范沖豁然有所領悟。○樞密吳居厚，帶著符節返回鐘陵，拜謁旻說：『某日去參加省試，路過趙州關，因此問前任住持訥老，透關的底事如何。』訥說：『且去做官。』如今不知不覺已經五十多年了。旻說：『曾經明白了嗎？』（吳居厚）說：『八次經過這裡，常常存著這個念頭，然而還沒有甚麼脫灑。』旻遞給他扇子說：『請用扇子。』吳居厚立即揮扇。旻說：『有什麼不脫灑的地方？』吳居厚忽然有所領悟，說：『便
【English Translation】 English version
On the day of the policy question, Ming said, 'When water comes, a channel is formed.' He returned to Biefeng and asked for paper to write nine characters at the crowing of the rooster on the seventh night of the twelfth month, and he passed away as scheduled. The imperial court posthumously conferred the title of 'Cibian' (慈辯, Kind Eloquence), and the pagoda was named 'Zhi Guang' (智光, Wisdom Light).
(Renzi Year (1192)) Chan Master Tuzhi Zhice (涂毒智䇿) passed away (Dharma successor of Zhantang Zhun, 11th generation of the Linji School)
Zhice (智䇿), abbot of Jingshan (徑山). In the Renzi year (1192), in the seventh month, as he was about to pass away, he ascended the seat to bid farewell to the assembly, instructing his disciples to offer a eulogy. Zhice sat upright, listening attentively, and smiled when he heard 'Shang Xiang' (尚饗, May you enjoy the offering). Two days later, he bathed and changed his clothes, gathered the assembly, and said in a verse: 'The four elements have scattered and flown, smoke and clouds return at will. The autumn sky, frosty night moon, shines brightly for ten thousand miles.' Soon after, he passed away peacefully.
(Guichou Year (1193)) Chan Master Deguang (德光) became the abbot of Jingshan
Deguang (德光), abbot of Ashoka Temple (阿育王寺). In the first month of the fourth year of Shaoxi (紹熙) (1193), the emperor issued an edict transferring him to be the abbot of Jingshan. Deguang strongly declined. The emperor said, '(I) can see you morning and evening.' He was summoned again to the side hall and presented the direct pointing of the Zen school.
(Yimao Year (1195)) Chan Master Deguang returned to Ashoka Temple
Deguang (德光), abbot of Jingshan. In the spring of the first year of Qingyuan (慶元) (1195), he repeatedly requested to return to Mount Ashoka. The emperor issued an edict granting his request. ○ Zuo Cheng (左丞, Vice Minister) Fan Chong (范沖), styled Zhixu (致虛), was transferred from the Hanlin Academy to be the prefect of Yuzhang (豫章). He passed by Yuantong Min (圓通旻) and asked, 'I, Fan Chong, am getting old, and I am in a high official position, somewhat distant from this matter (referring to Zen).' Min called out 'Neihan' (內翰, Academician), and Fan Chong responded. Min said, 'What is distant about it?' Fan Chong happily said, 'Please, teacher, give me further instructions.' Min said, 'It is four stages of journey from here to Hongdu (洪都).' Fan Chong stood thinking. Min said, 'Seeing (the nature) is seeing (the nature), deliberation is a mistake.' Fan Chong suddenly had an understanding. ○ Privy Councilor Wu Juhou (吳居厚), returning to Zhongling (鐘陵) with his insignia, visited Min and said, 'On a certain day, I went to take the provincial examination and passed by Zhaozhou Pass (趙州關), so I asked the former abbot, Na Lao (訥老), how to pass through the pass.' Na said, 'Go and be an official.' Now, unknowingly, it has been more than fifty years.' Min said, 'Have you ever understood?' (Wu Juhou) said, 'I have passed by here eight times, and I always have this thought in mind, but I am not very free.' Min handed him a fan and said, 'Please use the fan.' Wu Juhou immediately waved the fan. Min said, 'What is not free about it?' Wu Juhou suddenly had an understanding, and said, 'Then'
請末後句。旻揮扇兩下。厚曰。親切親切。旻曰。吉獠舌頭三千里○諫議彭汝霖。手寫觀音經。施旻。旻拈起曰。這個是觀音經。那個是諫議經。曰此是某親寫。旻曰。寫底是字。那個是經。霖笑曰。卻了不得也。旻曰。即現宰官身。而為說法。曰人人有分。旻曰。莫謗經好。曰如何即是。旻舉經示之。霖拊掌大笑曰。嗄。旻曰。又道了不得。霖禮拜○中丞盧航。與旻擁爐次。航問。諸家因緣。不勞拈出。直截一句。請師指示。旻厲聲揖曰。看火。航急撥衣忽大悟。謝曰。灼然佛法無多子。旻喝曰。放下著。抗應諾諾○左司都貺。問旻曰。是法。非思量分別之所能解。如何湊泊。曰全身入火聚。曰畢竟如何會。曰驀直去。貺沉吟。旻曰。可更喫茶么。曰不必。曰何不恁么會。貺契旨曰。元來大近。旻曰。十萬八千。貺占偈曰。不可思議。是大火聚。便恁么去。不離當處。旻曰。咦。猶有這個在。貺曰。乞師再垂指示。旻曰。便恁么去。鐺是鐵鑄。貺頓首謝○學士葉適。字正則。號水心。嘗以佛書條項太多。相反處亦不少。往問石巖璉。璉曰。佛以戒定慧為宗。心境不感諸緣。水流花開。鳶飛魚躍。皆吾性真。要在千差一照。事理渾融。日久月深。真空妙智。自印本心矣。若能收視返聽。心外原無別佛。不必問條項多言
相反也。適自是知歸○智廉。居上虞化度寺。初遍參宗門。晚節一意西方。慶元乙卯秋八月。別眾曰。我夢中見阿彌陀佛。大眾國繞說法。佛云。諸善人等。當須專心凈業。來生我國。我見勝相。往生必矣。乃書偈曰。雁過長空。影沉寒水。無滅無生。蓮花國里。書畢。回身向西。結印而逝。
(丁巳)崇岳禪師住靈隱
崇岳號松源。龍泉吳氏子。年二十三棄家。參宗杲于徑山。杲升座。稱曇華為人徑捷。岳聞之。不待旦而行。既至入室。終夜自舉狗子無佛性話。豁然有得。即以扣華。華舉世尊有密語。迦葉不覆藏。岳曰。鈍置和尚。華厲聲一喝。自是朝參夕扣。華大喜。說偈勸使祝髮。既受具。乃遍歷江浙老宿。入閩見安永。一日辭永。永舉有句無句如藤倚樹。岳曰。裂破。永曰。瑯玡道。好一堆爛柴聻。岳曰。矢上加尖。如是應酬數反。永曰。吾兄下語。老僧不能過。其如未在。他日拂柄在手。為人不得。驗人不得。岳曰。為人者。使博地凡夫。一超入聖域。固難矣。驗人者。打向面前過。不待開口。已知渠骨髓。何難之有。永曰。明明向汝道。開口不在舌頭上。后當自知。岳遂別去。后之衢州。見咸杰。隨問即答。杰微笑曰。黃楊禪爾。一日杰入室。問旁僧。不是心不是佛不是物。岳侍側。豁然大
【現代漢語翻譯】 現代漢語譯本 不是這樣的。恰好是從這裡知道迴歸的○智廉（人名）。居住在上虞化度寺。起初遍訪各宗派。晚年一心向往西方。慶元乙卯年（1195年）秋八月，告別眾人說：『我夢中見到阿彌陀佛（西方極樂世界教主），大眾圍繞著佛說法。佛說：諸位善人等，應當專心修習凈業，來生到我的國度。我見到殊勝的景象，往生必定無疑。』於是寫下偈子說：『雁過長空，影沉寒水。無滅無生，蓮花國里。』寫完，轉身面向西方，結印而逝。
（丁巳年（1257年））崇岳禪師住持靈隱寺
崇岳，號松源，龍泉吳氏之子。二十三歲時離家，跟隨宗杲（禪師）在徑山修行。宗杲升座時，稱讚曇花為人敏捷。崇岳聽聞后，不等天亮就動身前往。到達後進入宗杲的房間，整夜用『狗子無佛性』的話頭來參悟。忽然有所領悟，就以此請教宗杲。宗杲舉出『世尊有密語，迦葉不覆藏』。崇岳說：『遲鈍了和尚。』宗杲厲聲一喝。從此早晚參拜請教。宗杲非常高興，寫偈勸他剃髮。受戒后，就遊歷江浙一帶老修行處。進入福建拜見安永。一日向安永辭行，安永舉出『有句無句如藤倚樹』。崇岳說：『裂破。』安永說：『瑯玡道，好一堆爛柴聻。』崇岳說：『矢上加尖。』像這樣應答數次。安永說：『吾兄下語，老僧不能過，其如未在。』他日拂塵在手，為人不得，驗人不得。崇岳說：『為人者，使博地凡夫，一超入聖域，固難矣。驗人者，打向面前過，不待開口，已知渠骨髓，何難之有。』安永說：『明明向汝道，開口不在舌頭上，后當自知。』崇岳於是告別離去。後來到衢州，拜見咸杰，隨問即答。咸杰微笑說：『黃楊禪爾。』一日咸杰入室，問旁邊的僧人：『不是心不是佛不是物』，崇岳在旁邊，豁然大悟。
【English Translation】 English version It is not so. It is precisely from here that one knows to return. Zhi Lian (person's name) resided at Huadu Temple in Shangyu. Initially, he visited various sects. In his later years, he wholeheartedly yearned for the West. In the autumn of the year Yimao (1195) of the Qingyuan era, he bid farewell to the assembly, saying, 'In my dream, I saw Amitabha Buddha (the lord of the Western Pure Land), with the masses surrounding the Buddha preaching the Dharma. The Buddha said, 'All you virtuous people, you should wholeheartedly cultivate pure karma and be reborn in my land. I have seen the auspicious signs, and my rebirth is assured.' Then he wrote a verse saying, 'Geese fly across the long sky, their shadows sink into the cold water. Without extinction, without birth, in the land of lotus flowers.' After writing, he turned to face the West, formed a mudra, and passed away.
In the year Dingsi (1257), Zen Master Chongyue resided at Lingyin Temple.
Chongyue, with the sobriquet Songyuan, was the son of the Wu family of Longquan. At the age of twenty-three, he left home and followed Zonggao (Zen master) at Jingshan. When Zonggao ascended the seat, he praised Tanhua for being quick-witted. Upon hearing this, Chongyue set off before dawn. After arriving, he entered Zonggao's room and spent the entire night contemplating the koan 'Does a dog have Buddha-nature?' Suddenly, he had an insight and used it to question Zonggao. Zonggao brought up 'The World-Honored One has a secret word, and Kashyapa does not conceal it.' Chongyue said, 'You have dulled the master.' Zonggao shouted loudly. From then on, he paid his respects and sought guidance morning and evening. Zonggao was very pleased and wrote a verse to encourage him to shave his head. After receiving the precepts, he traveled to visit old practitioners in the Jiangzhe area. He entered Fujian and met Anyong. One day, he bid farewell to Anyong, and Anyong brought up 'Having a phrase or not having a phrase is like a vine leaning on a tree.' Chongyue said, 'Tear it apart.' Anyong said, 'Langye's way, a pile of rotten firewood.' Chongyue said, 'Adding sharpness to an arrow.' They responded like this several times. Anyong said, 'Your words, brother, this old monk cannot surpass, but it is not yet there.' Another day, with a whisk in hand, he could not guide people, nor could he verify people. Chongyue said, 'To guide people, to enable ordinary people to enter the realm of sages in one leap is indeed difficult. To verify people, to strike them in the face, without waiting for them to speak, to know their marrow is not difficult.' Anyong said, 'Clearly telling you, opening your mouth is not on the tongue, you will know later.' Chongyue then bid farewell and left. Later, he went to Quzhou and met Xianjie, answering immediately upon being asked. Xianjie smiled and said, 'Boxwood Zen.' One day, Xianjie entered the room and asked the monks beside him, 'Not mind, not Buddha, not thing.' Chongyue was beside him and suddenly had a great enlightenment.
悟。乃曰。今日方會木庵道開口不在舌頭上。自是機鋒不可觸。出世平江澄照。嗣密庵。屢遷名剎。慶元三年。靈隱虛席。孝宗詔岳補處○安永。號木庵。閩縣吳氏子。參鼎需。一日入室。需曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。永倏然契悟。作禮曰。不因今日問。爭喪目前機。需許之。后住福州鼓山○元聰。福州朱氏子。晦庵會中得心要。眾推為高弟。慶元三年。自雪峰被旨。遷住徑山○師範。字無準。梓潼人。姓雍氏。九歲出家。經書過目成誦。紹熙甲寅冬。受具戒。乙卯。出遊至成都坐夏。有老堯首座者。瞎堂高弟。范請益坐禪之法。堯曰。禪是何物。坐底是誰。范受其語。晝夜體究。一日如廁。提前語有省。丙辰。辭去。謁德光于育王。光問。何處人。曰劍州人。曰帶得劍來么。范隨聲便喝。光笑曰。這烏頭子也亂做。因范貧甚無資剃髮。故人以烏頭子目之。未幾。謁松源於靈隱。肯堂于凈慈。后謁祖先於平江。西華秀峰。有純顛者。入室次。橫譏不讓。先打至法堂。且欲逐出。范解之曰。禪和家爭禪亦常事。何至如此。先曰。豈不聞道。我肚飢。聞板聲要吃飯去聻。范聞其語。不覺白汗浹背。逮先居靈隱第一座。復往從之。因侍先游石筍庵。庵之道者。請益曰。胡孫子捉不
【現代漢語翻譯】 悟。於是說：『今天我才明白木庵（法號，意為木庵禪師）說法的開口處不在舌頭上。』從此以後，他的機鋒銳利不可觸碰。後來出世在平江澄照寺，繼承了密庵禪師的法脈。多次遷往名剎。慶元三年（1197年），靈隱寺住持的位置空缺，孝宗皇帝下詔讓岳（法號，意為岳禪師）來填補這個位置。安永（法號，意為安永禪師），號木庵（法號，意為木庵禪師），是閩縣吳氏之子。參拜鼎需禪師。一天入室請教，鼎需禪師說：『不問有言，不問無言，世尊良久。』不得在世尊良久處體會，隨後便喝斥。安永（法號，意為安永禪師）忽然契悟，作禮說：『不因今日問，爭喪目前機。』鼎需禪師認可了他。後來住在福州鼓山寺。元聰（法號，意為元聰禪師），是福州朱氏之子，在晦庵禪師的門下得到了心要。大家推舉他為高足弟子。慶元三年（1197年），從雪峰寺被皇帝下旨，遷往徑山寺擔任住持。師範（法號，意為師範禪師），字無準（法號，意為無準禪師），梓潼人，姓雍。九歲出家，經書看過一遍就能背誦。紹熙甲寅年（1194年）冬天，受具足戒。乙卯年（1195年），出遊到成都坐夏安居。有一位老堯首座，是瞎堂禪師的高足弟子，師範（法號，意為師範禪師）向他請教坐禪的方法。老堯首座說：『禪是什麼東西？坐著的是誰？』師範（法號，意為師範禪師）接受了他的話，晝夜體究。一天上廁所，提前語有省悟。丙辰年（1196年），辭去，去育王寺拜見德光禪師。德光禪師問：『哪裡人？』回答說：『劍州人。』德光禪師說：『帶得劍來么？』師範（法號，意為師範禪師）隨聲便喝。德光禪師笑著說：『這烏頭子也亂做。』因為師範（法號，意為師範禪師）很貧窮，沒有錢剃髮，所以人們用烏頭子來稱呼他。不久，拜見松源禪師于靈隱寺，肯堂禪師于凈慈寺，後來拜見祖先禪師于平江西華秀峰。有一位純顛禪師，入室時，橫加譏諷，不肯讓人。祖先禪師打他到法堂，並且想要趕他出去。師範（法號，意為師範禪師）勸解說：『禪和家爭禪也是常事，何至於此。』祖先禪師說：『豈不聞道，我肚飢，聞板聲要吃飯去聻。』師範（法號，意為師範禪師）聽到他的話，不覺白汗浹背。等到祖先禪師住在靈隱寺第一座時，又去跟隨他。因為侍奉祖先禪師游石筍庵，庵里的道者請教說：『胡孫子捉不住，』
【English Translation】 He understood. Then he said, 'Today I finally understand that Mu'an's (Dharma name, meaning Zen Master Mu'an) way of speaking does not originate from the tongue.' From then on, his sharp wit became untouchable. Later, he emerged at Cheng Zhao Temple in Pingjiang, succeeding Zen Master Mi'an's Dharma lineage. He moved to several famous temples. In the third year of Qingyuan (1197 AD), the position of abbot at Lingyin Temple became vacant, and Emperor Xiaozong issued an edict for Yue (Dharma name, meaning Zen Master Yue) to fill the position. An Yong (Dharma name, meaning Zen Master An Yong), styled Mu'an (Dharma name, meaning Zen Master Mu'an), was the son of the Wu family of Min County. He visited Zen Master Ding Xu. One day, he entered the room to ask for instruction, and Zen Master Ding Xu said, 'Do not ask about words that exist, do not ask about words that do not exist, the World Honored One was silent for a long time.' He could not comprehend the World Honored One's silence, and then he shouted. An Yong (Dharma name, meaning Zen Master An Yong) suddenly attained enlightenment, made a bow and said, 'If not for today's question, I would have lost the opportunity before my eyes.' Zen Master Ding Xu acknowledged him. Later, he lived at Gushan Temple in Fuzhou. Yuan Cong (Dharma name, meaning Zen Master Yuan Cong) was the son of the Zhu family of Fuzhou, and he obtained the essence of the mind under Zen Master Hui'an. Everyone recommended him as a top disciple. In the third year of Qingyuan (1197 AD), he was transferred from Xuefeng Temple to Jingshan Temple to serve as abbot by imperial decree. Shi Fan (Dharma name, meaning Zen Master Shi Fan), styled Wuzhun (Dharma name, meaning Zen Master Wuzhun), was a native of Zitong, with the surname Yong. He became a monk at the age of nine, and could recite scriptures after reading them once. In the winter of the Jia Yin year of Shaoxi (1194 AD), he received the full precepts. In the Yi Mao year (1195 AD), he traveled to Chengdu for summer retreat. There was an old Yao chief seat, a top disciple of Zen Master Xiatang, and Shi Fan (Dharma name, meaning Zen Master Shi Fan) asked him about the method of seated meditation. Old Yao chief seat said, 'What is Zen? Who is sitting?' Shi Fan (Dharma name, meaning Zen Master Shi Fan) accepted his words and investigated them day and night. One day, while going to the toilet, he had a sudden realization. In the Bing Chen year (1196 AD), he resigned and went to Yuhuang Temple to visit Zen Master De Guang. Zen Master De Guang asked, 'Where are you from?' He replied, 'Jianzhou.' Zen Master De Guang said, 'Did you bring your sword?' Shi Fan (Dharma name, meaning Zen Master Shi Fan) shouted in response. Zen Master De Guang smiled and said, 'This blackhead is also making a mess.' Because Shi Fan (Dharma name, meaning Zen Master Shi Fan) was very poor and had no money to shave his head, people called him blackhead. Soon after, he visited Zen Master Songyuan at Lingyin Temple, Zen Master Kentang at Jingci Temple, and later visited Zen Master Zuxian at Xihua Xiufeng in Pingjiang. There was a pure mad Zen master who, when entering the room, ridiculed and refused to yield. Zen Master Zuxian beat him to the Dharma hall and wanted to drive him out. Shi Fan (Dharma name, meaning Zen Master Shi Fan) persuaded him, saying, 'It is common for Zen monks to argue about Zen, why go so far?' Zen Master Zuxian said, 'Have you not heard that I am hungry, and when I hear the board, I want to go eat?' When Shi Fan (Dharma name, meaning Zen Master Shi Fan) heard his words, he was covered in white sweat. When Zen Master Zuxian lived in the first seat of Lingyin Temple, he went to follow him again. Because he served Zen Master Zuxian on a tour of Shisun Nunnery, the Taoist in the nunnery asked for advice, saying, 'The monkey cannot be caught,'
住。乞師方便。先曰。用捉他作什麼。如風吹水自然成紋。范在侍旁。平生礙膺之物頓釋。住後上堂云。名不得。狀不得。取不得。捨不得。只么得。且道。得個甚麼。三人證龜成鱉○祖先。號破庵。廣安人。姓王氏。密庵杰法嗣。學士張镃。舍宅建寺曰慧云。請先開山。上堂云。不是心不是佛不是物。忍俊不禁。為諸人作個撇脫。拄杖卓一下云。流水暗消溪畔石。勸人除卻是非難○肯堂。名彥沖。於潛盛氏子。道顏法嗣○張镃。嘗聞鐘聲悟道。偈曰。鐘一擊耳根塞。赤肉團邊去個賊。有人問我解何宗。舜若多神面門黑○陸游。字務觀。官待制。封渭南伯。自號放翁。參崇岳。問曰。心傳之學。可得聞乎。岳曰。既是心傳。豈從聞得。游領解。呈偈曰。幾度驅車入帝京。逢僧一例眼雙青。今朝始覺禪家別。說有談空要眼聽。
(戊午)笑翁妙堪參凈全禪師
妙堪。慈溪毛氏子。出家受具。初參崇岳。次謁凈全。言下領旨。全越州翁氏子。字無用。大慧杲法嗣。
(庚申)崇岳禪師退居東庵
崇岳。住靈隱六年。法道盛行。慶元六年。上章乞老。帝許之。退居東庵。
(壬戌)松源崇岳禪師入寂(密庵杰法嗣臨濟十五世)
崇岳。退居東庵。俄屬微疾。倡道猶不少廢。嘉泰二年八
【現代漢語翻譯】 現代漢語譯本 住（僧人）。請求（禪）師給予方便（開示）。（凈全禪）師先說：『捉他（指妄念）做什麼？』（妄念）如風吹水，自然成紋。（慧云）范（居士）在旁侍候，平生阻礙領悟的障礙頓時消釋。住持（慧云寺）後上堂說法：『名不得，狀不得，取不得，捨不得，只么得。』且道，得個甚麼？三人證龜成鱉（比喻以訛傳訛）○（慧云寺）祖先（住持），號破庵，廣安人，姓王氏，密庵杰（禪）師的法嗣。學士張镃（zī），舍宅建寺，名為慧云（寺），請（破庵禪）師開山（住持）。上堂說法：『不是心，不是佛，不是物。』忍俊不禁，為諸人作個撇脫（解脫）。拄杖卓一下云：『流水暗消溪畔石，勸人除卻是非難。』○肯堂（禪師），名彥沖，於潛（今浙江杭州市西）盛氏子，道顏（禪師）法嗣○張镃，曾聞鐘聲悟道，偈曰：『鐘一擊耳根塞，赤肉團邊去個賊。有人問我解何宗，舜若多神（佛教護法神）面門黑。』○陸游，字務觀，官待制，封渭南伯，自號放翁。參崇岳（禪師），問曰：『心傳之學，可得聞乎？』（崇）岳曰：『既是心傳，豈從聞得？』（陸）游領解，呈偈曰：『幾度驅車入帝京，逢僧一例眼雙青。今朝始覺禪家別，說有談空要眼聽。』 （戊午年（1198））笑翁妙堪（禪）師參凈全（禪）師 妙堪（禪師），慈溪毛氏子，出家受具（足戒）。初參崇岳（禪師），次謁凈全（禪師），言下領旨。（凈）全（禪師），越州翁氏子，字無用，大慧杲（禪）師法嗣。 （庚申年（1200））崇岳禪師退居東庵 崇岳（禪師），住（持）靈隱（寺）六年，法道盛行。慶元六年（1200），上章乞老（請求告老還鄉），帝許之，退居東庵。 （壬戌年（1202））松源崇岳禪師入寂（密庵杰法嗣臨濟十五世） 崇岳（禪師），退居東庵，不久得了小病，倡導佛法仍然沒有絲毫懈怠。嘉泰二年（1202）八月。
【English Translation】 English version The monk resided (at a temple). He requested the master for guidance. The master said, 'What's the use of catching him (referring to wandering thoughts)?' Like wind blowing on water, patterns naturally form. Fan (a layperson) was serving nearby, and the obstacles that had hindered his understanding were instantly removed. After becoming the abbot (of Huiyun Temple), he ascended the Dharma hall and said, 'It cannot be named, it cannot be described, it cannot be taken, it cannot be abandoned, it can only be thus.' Then tell me, what is attained? Three people testify to a turtle becoming a鱉 (biē, a type of turtle, metaphor for spreading misinformation). ○ The predecessor (abbot) of (Huiyun Temple), named Po'an, was from Guang'an, with the surname Wang, a Dharma heir of Master Mi'an Jie. The scholar Zhang Zi donated his residence to build a temple named Huiyun (Temple), and invited (Master Po'an) to open the mountain (become the abbot). He ascended the Dharma hall and said, 'It is not mind, not Buddha, not object.' Unable to suppress a smile, he offered a release for everyone. He struck the staff once and said, 'The flowing water silently erodes the stones by the stream, urging people to eliminate the difficulty of right and wrong.' ○ Master Kentang, named Yan Chong, was the son of the Sheng family of Yuqian (now west of Hangzhou, Zhejiang), a Dharma heir of Master Daoyan. ○ Zhang Zi once attained enlightenment upon hearing the sound of a bell, and wrote a verse: 'One strike of the bell seals the ears, a thief departs from the lump of red flesh. If someone asks me what sect I understand, the face of Shun Ruo Duo Shen (a Buddhist guardian deity) is black.' ○ Lu You, styled Wu Guan, served as a court attendant, was enfeoffed as the Earl of Weinan, and called himself Fangweng. He visited Master Chongyue and asked, 'Can the teaching transmitted mind-to-mind be heard?' Master Yue replied, 'Since it is a mind-to-mind transmission, how can it be heard?' Lu You understood and presented a verse: 'Many times I drove my carriage into the imperial capital, meeting monks who all looked the same. Today I finally realize the difference of the Chan school, saying that discussing emptiness requires listening with the eyes.' (Year Wu-Wu (1198)) Chan Master Xiaoweng Miaokan visited Chan Master Jingquan Miaokan (Chan Master) was the son of the Mao family of Cixi, he left home and received the full precepts. He first visited Master Chongyue, then visited Master Jingquan, and understood the meaning upon hearing his words. (Chan Master) Quan was the son of the Weng family of Yuezhou, styled Wuyong, a Dharma heir of Master Dahui Gao. (Year Geng-Shen (1200)) Chan Master Chongyue retired to the Eastern Hermitage Chongyue (Chan Master) resided at Lingyin (Temple) for six years, and the Dharma flourished greatly. In the sixth year of Qingyuan (1200), he submitted a memorial requesting to retire due to old age, which the emperor granted, and he retired to the Eastern Hermitage. (Year Ren-Xu (1202)) Chan Master Songyuan Chongyue entered Nirvana (15th generation of Linji lineage, Dharma heir of Mi'an Jie) Chongyue (Chan Master) retired to the Eastern Hermitage, and soon fell slightly ill, but he did not slacken in the slightest in promoting the Dharma. In the eighth month of the second year of Jiatai (1202).
月日。忽親作書。別諸公卿。且垂二則語。以驗學者。曰。有力量人。因甚抬腳不起。開口不在舌頭上。及移書嗣法弟子光睦善開。囑以大法。因書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而逝。
(癸亥)佛照德光禪師入寂(大慧杲法嗣臨濟十三世)
德光。住育王。謂產薄不足贍眾。遂以所賜。及王臣長者所施之資置田。歲增谷五千。創數椽以自處。號曰東庵。掩關自娛。接人不倦。時許衲子入室。嘉泰三年三月。告眾曰。吾世緣將盡。至十五。問左右曰。今日月半也。左右曰然。又二日。索紙作遺書。與平昔所厚者。二十日早。集眾敘別。皆法門旨要。無半語及他事。索浴更衣。大書曰。八十三年。彌天罪過。末後慇勤。盡情說破。趺坐而逝。塔全身於庵后。敕謚普慧宗覺。塔曰圓鑒○周必大。字子充。廬陵人。拜右相。封益公。撰光塔銘曰。我聞萬生各具佛性。人有未見。見或未盡。偉哉光公。宿習戒定。頓入悟門。遂傳心印。福慧兩足。行解兼進。巍巍孝宗。見聖繇聖。與師晤言。謂發深省。晚歸東庵。不倦接引。八十三年。報緣已竟。勿云鏡明。昔現今隱。一物本無。何用照映。勿用谷虛。有叩隨應。十方皆空。何論銷殞。摘葉拈花。繫風捕影。持問塔中。解顏微哂。又曰。
【現代漢語翻譯】 現代漢語譯本：某年某月某日，他忽然親自寫信，與各位公卿告別，並且留下兩條語句，用來檢驗學習的人。他說：『有力量的人，為什麼抬不起腳？開口說話卻不在舌頭上。』又寫信給繼承佛法的弟子光睦善開（人名），囑咐他弘揚大法。信中寫了一首偈語：『來無所來，去無所去，瞥然轉變玄妙的關竅，佛和祖師都茫然不知所措。』然後結跏趺坐而逝世。
（癸亥年（1263年））佛照德光禪師圓寂（大慧杲（人名）的法嗣，臨濟宗第十三世）。
德光（人名）禪師住在育王寺（寺名），認為寺廟的物產貧薄不足以供養大眾，於是將皇帝賞賜的以及王公大臣、富家翁所佈施的錢財購置田地，每年增加糧食五千石，建造幾間簡陋的房屋自己居住，稱作東庵，閉門自樂，接待來人卻從不厭倦。時常允許僧人進入他的房間請教。嘉泰三年（1203年）三月，他告訴眾人說：『我與世間的緣分將要 खत्म了。』到了十五日，問身邊的人說：『今天是月半嗎？』身邊的人回答說：『是的。』又過了兩天，索要紙筆寫下遺書，送給平時關係親密的人。二十日早晨，召集眾人敘別，所說的都是佛法的精要，沒有半句提及其他事情。索要熱水洗浴更衣后，大筆寫道：『八十三年，彌天罪過，末後慇勤，盡情說破。』然後結跏趺坐而逝世。全身安葬在東庵後面。皇帝敕封謚號為普慧宗覺禪師，塔名為圓鑒。周必大（人名），字子充（字），廬陵（地名）人，被任命為右丞相，封為益國公，撰寫德光禪師的塔銘說：『我聽說萬物都具有佛性，人們有的沒有見到，見到的或許沒有完全理解。偉大的德光禪師，前世就修習戒律和禪定，一下子進入覺悟之門，於是傳授心印。福德和智慧都充足，修行和理解並進。高大的孝宗皇帝（皇帝謚號），認為他是聖人，與禪師見面交談，認為他的話發人深省。晚年回到東庵，不厭倦地接待來人。八十三年，報應的緣分已經 खत्म了。不要說鏡子明亮，過去顯現現在隱藏。萬物本來就是空無，哪裡需要照耀？不要說山谷空虛，有人叩擊就會迴應。十方都是空曠的，哪裡需要談論消失和隕落？摘葉拈花，繫住風，捕捉影子，拿著這些問題去問塔中的德光禪師，他會展開笑顏微微一笑。』又說：
【English Translation】 English version: On a certain day of a certain month, he suddenly wrote a letter himself, bidding farewell to all the high officials, and left two sentences to test the learners. He said, 'A person with strength, why can't he lift his feet? Speaking is not on the tongue.' He also wrote a letter to his disciple Guangmu Shanka (person's name), who inherited the Dharma, instructing him to promote the great Dharma. In the letter, he wrote a verse: 'Coming from nowhere, going to nowhere, suddenly turning the mysterious key, Buddhas and Patriarchs are at a loss.' Then he passed away in the lotus position.
(Guihai year (1263 AD)) Zen Master Fozhao Deguang passed away (Dharma successor of Dahui Gao (person's name), the thirteenth generation of the Linji sect).
Zen Master Deguang (person's name) lived in Yuwang Temple (temple name), believing that the temple's products were poor and insufficient to support the public, so he used the money given by the emperor and donated by princes, ministers, and wealthy people to purchase land, increasing the grain by five thousand shi each year, and built several simple houses for himself to live in, called Dong'an, enjoying himself in seclusion, but never tired of receiving visitors. He often allowed monks to enter his room to ask for advice. In March of the third year of Jiatai (1203 AD), he told the public, 'My relationship with the world is about to end.' On the fifteenth day, he asked the people around him, 'Is today the middle of the month?' The people around him replied, 'Yes.' Two days later, he asked for paper and pen to write a will and send it to those who were usually close to him. On the morning of the twentieth, he gathered everyone to say goodbye, and what he said was the essence of the Dharma, without mentioning anything else. After asking for hot water to bathe and change clothes, he wrote in large characters: 'Eighty-three years, immense sins, final diligence, say it all.' Then he passed away in the lotus position. His whole body was buried behind Dong'an. The emperor posthumously conferred the title of Zen Master Puhui Zongjue, and the pagoda was named Yuanjian. Zhou Bida (person's name), styled Zichong (style name), a native of Luling (place name), was appointed as the Right Chancellor and conferred the title of Duke of Yi. He wrote the inscription for Zen Master Deguang's pagoda, saying: 'I have heard that all beings have Buddha-nature, some people have not seen it, and those who have seen it may not fully understand it. The great Zen Master Deguang, in his previous life, practiced precepts and meditation, and suddenly entered the gate of enlightenment, thus transmitting the mind-seal. Both blessings and wisdom are sufficient, and practice and understanding go hand in hand. The tall Emperor Xiaozong (emperor's posthumous title) considered him a saint and met with the Zen master, believing that his words were thought-provoking. In his later years, he returned to Dong'an, tirelessly receiving visitors. Eighty-three years, the karmic affinity has ended. Do not say that the mirror is bright, the past appears and the present is hidden. All things are originally empty, where is the need for illumination? Do not say that the valley is empty, if someone knocks, it will respond. All directions are empty, where is the need to talk about disappearance and fall? Picking leaves and plucking flowers, tying the wind, capturing shadows, take these questions to ask Zen Master Deguang in the pagoda, he will smile slightly.' He also said:
法不孤起。道不虛行。續佛慧命。必有其人。其人謂誰。佛照禪師是也。
佛祖綱目卷第三十八 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第三十九(為字號)
甲子(宋寧宗嘉泰四年起○金泰和四年)乙丑(宋改開禧)戊辰(宋改嘉定)己巳(金大安元年)癸酉(金貞祐元年)丁丑(金改興定)癸未(金改元光)乙酉(宋理宗寶慶元年金正大元年)戊子(宋改紹定)癸巳(金改天興)甲午(宋改端平)丁酉(宋改嘉禧)辛丑(宋改淳祐)癸丑(宋改寶祐)己未(宋改開慶)庚申(宋改景定元世祖中統元年)癸亥(宋理宗景定四年元世祖中統四年止)
(乙丑)佛光道悟禪師入寂(白雲海法嗣)
金道悟。蘭州寇氏子。年十六。自願出家。父母不聽。乃不食數日。遂許祝髮。后二年。自臨洮歸。宿于彎子店。夜夢梵僧喚覺。適聞馬嘶。豁然大悟。歸家喜不自勝。吟唱云。見也羅。見也羅。遍虛空。只一個。告其母曰。我拾得一物。母于橐中尋索不見。問是何物。曰我是無始以來。不見了底物。其母不省。他日欲游諸方。鄉人送者求頌。有水流須到海。鶴出白雲頭之句。至熊耳。果遇白雲海。先是。人問海。何不擇法嗣。海亦作頌。有芝蘭秀髮獨出西秦之語
【現代漢語翻譯】 現代漢語譯本： 法不孤起（dharma does not arise in isolation）。道不虛行（the path is not practiced in vain）。延續佛陀的智慧之命（continuing the Buddha's wisdom-life），必定有這樣的人（there must be such a person）。這個人是誰呢（who is this person）？就是佛照禪師（Fo Zhao Chan Shi）啊。
《佛祖綱目》卷第三十八 《卍新續藏》第85冊 No. 1594 《佛祖綱目》
《佛祖綱目》卷第三十九（為字號）
甲子（宋寧宗嘉泰四年(1204年)起，金泰和四年(1204年)），乙丑（宋改開禧），戊辰（宋改嘉定），己巳（金大安元年），癸酉（金貞祐元年），丁丑（金改興定），癸未（金改元光），乙酉（宋理宗寶慶元年(1225年)，金正大元年(1224年)），戊子（宋改紹定），癸巳（金改天興），甲午（宋改端平），丁酉（宋改嘉禧），辛丑（宋改淳祐），癸丑（宋改寶祐），己未（宋改開慶），庚申（宋改景定元年(1260年)，元世祖中統元年(1260年)），癸亥（宋理宗景定四年(1263年)，元世祖中統四年(1263年)止）。
（乙丑）佛光道悟禪師入寂（白雲海（Baiyun Hai）法嗣）
金道悟（Jin Daowu），蘭州寇氏之子。十六歲時，自願出家。父母不聽，於是絕食數日，最終允許他剃度。兩年後，從臨洮返回，夜宿于彎子店。夜裡夢見梵僧喚醒他，恰好聽到馬嘶鳴，豁然大悟。回家后喜不自勝，吟唱道：『見也羅（Jian Ye Luo），見也羅（Jian Ye Luo），遍虛空，只一個。』告訴他的母親說：『我拾得一物。』母親在囊中尋找不見，問是什麼東西。他說：『我是無始以來，不見了底物。』他的母親不明白。他日想要遊歷四方，鄉里送行的人向他求頌，有『水流須到海，鶴出白雲頭』的句子。到達熊耳山，果然遇到白雲海（Baiyun Hai）。先前，有人問白雲海（Baiyun Hai），為何不選擇法嗣。白雲海（Baiyun Hai）也作頌，有『芝蘭秀髮獨出西秦』的語句。
【English Translation】 English version: The Dharma does not arise in isolation. The Path is not practiced in vain. To continue the Buddha's wisdom-life, there must be such a person. Who is this person? It is Chan Master Fozhao (佛照禪師, Fo Zhao Chan Shi).
The Buddhist Patriarchs' Outline, Volume 38 Supplement to the Buddhist Canon, New Series, Volume 85, No. 1594, The Buddhist Patriarchs' Outline
The Buddhist Patriarchs' Outline, Volume 39 (used as title)
Jiazi (4th year of Jiatai (1204 AD) during the reign of Emperor Ningzong of the Song Dynasty, 4th year of Taihe (1204 AD) during the Jin Dynasty), Yichou (Song changed to Kaixi), Wuchen (Song changed to Jiading), Jisi (1st year of Daan during the Jin Dynasty), Guiyou (1st year of Zhenyou during the Jin Dynasty), Dingchou (Jin changed to Xingding), Guiwei (Jin changed to Yuanguang), Yiyou (1st year of Baoqing (1225 AD) during the reign of Emperor Lizong of the Song Dynasty, 1st year of Zhengda (1224 AD) during the Jin Dynasty), Wuzi (Song changed to Shaoding), Guisi (Jin changed to Tianxing), Jiawu (Song changed to Duanping), Dingyou (Song changed to Jiaxi), Xinchou (Song changed to Chunyou), Guichou (Song changed to Baoyou), Jiwei (Song changed to Kaiqing), Gengshen (1st year of Jingding (1260 AD) during the reign of Emperor Lizong of the Song Dynasty, 1st year of Zhongtong (1260 AD) during the reign of Emperor Shizu of the Yuan Dynasty), Guihai (4th year of Jingding (1263 AD) during the reign of Emperor Lizong of the Song Dynasty, ending in the 4th year of Zhongtong (1263 AD) during the reign of Emperor Shizu of the Yuan Dynasty).
(Yichou) Chan Master Foguang Daowu (佛光道悟禪師, Foguang Daowu Chanshi) entered Nirvana (Dharma successor of Baiyun Hai (白雲海))
Jin Daowu (金道悟, Jin Daowu), was a son of the Kou family from Lanzhou. At the age of sixteen, he voluntarily wanted to become a monk. His parents did not allow it, so he stopped eating for several days, and eventually they allowed him to be tonsured. Two years later, he returned from Lintao and stayed overnight at Wanzi Inn. In the night, he dreamed of a Brahman monk waking him up, and he happened to hear a horse neighing, and he suddenly attained great enlightenment. Upon returning home, he was overjoyed and chanted: 'Jian Ye Luo (見也羅, Jian Ye Luo), Jian Ye Luo (見也羅, Jian Ye Luo), filling the entire void, only one.' He told his mother, 'I have picked up something.' His mother searched in her bag but could not find it, and asked what it was. He said, 'It is something that I have not seen since the beginningless past.' His mother did not understand. One day, he wanted to travel to various places, and the villagers who saw him off asked him for a verse, which included the lines 'The flowing water must reach the sea, the crane emerges from the white clouds.' Upon arriving at Mount Xionger, he indeed met Baiyun Hai (白雲海). Previously, someone asked Baiyun Hai (白雲海) why he did not choose a Dharma successor. Baiyun Hai (白雲海) also composed a verse, which included the lines 'Fragrant orchids bloom, uniquely emerging from Western Qin.'
。比悟至。夜聞空中人言。來日接相公。黎明。海呼僧。行令持香花。接我關西弟子。寺乃唐郭子儀建。今渠自來住持也。既至。一言相契。徑付衣盂。寺前。嘗有剽而殺人者。來告急。悟呼眾。擒之曰。即汝是賊。尋得其巢穴。賊眾請命。悟與要言而釋之。數十年路不拾遺。人以此益信是汾陽王云。悟自後化行遠邇。甲辰。海遷寂。悟出世鄭州普照。復遷三鄉竹閣庵。時著白衣跨牛。橫笛于洛川。人莫之測。嘗謂人曰。道我是凡。向聖位里去。道我是聖。向凡位里去。道我不是聖不是凡。才向毗盧頂上。有些行履處。泰和五年。結夏臨洮大勢寺。開圓覺經升座。偶曰。此席。止講得一半去在。至五月日晚參。翼日早。盥嗽畢。呼侍者。我病也。尋藥去。侍者足未及門。悟已臥逝。方丈上。有五色云如寶蓋。中有紅光如日者三。
(庚午)可宣禪師住徑山
可宣。蜀嘉定許氏子。出家受具。參安民悟旨訣。嘉定庚午。詔住徑山。遠近輻輳。宣悲夫重趼而來者。窮其日力食息無所。又于雙溪之上。築室百間。為接待庵。濟其所不及。宋寧宗。嘗錫化城二大字。賜號佛日。
(辛未)錢象祖居士。往生凈土(此庵元法嗣臨濟十□世)
錢象祖。字公相。號止庵。錢塘人。參護國景元。元曰。欲究
【現代漢語翻譯】 現代漢語譯本：比悟禪師到達后，夜裡聽到空中有聲音說：『明天迎接相公。』黎明時分，海禪師呼喚僧眾，讓他們拿著香花，去迎接他的關西弟子。這座寺廟是唐朝郭子儀所建，現在海禪師自己來這裡住持。比悟禪師到達后，一句話就與海禪師心意相通，海禪師隨即把衣缽交付給他。寺廟前，曾經有強盜搶劫並殺人，強盜來向比悟禪師告急。比悟禪師呼喚眾人，擒拿強盜，說：『你就是賊人。』隨後找到了他們的巢穴，賊眾驚恐。比悟禪師與他們講道理並釋放了他們。幾十年里，路上沒有人會撿拾遺失的物品。人們因此更加相信比悟禪師是汾陽王。比悟禪師之後教化遠近聞名。甲辰年（具體年份需要查證），海禪師圓寂。比悟禪師在鄭州普照寺開法，后又遷到三鄉竹閣庵。當時他穿著白衣，騎著牛，在洛川橫吹笛子，人們無法測度他的心思。他曾經對人說：『說我是凡人，是向聖人的位置走去；說我是聖人，是向凡人的位置走去；說我不是聖人也不是凡人，才在毗盧頂上，有些行走的軌跡。』泰和五年（金朝年號，1205年），在臨洮大勢寺結夏安居，開講圓覺經升座。偶然說：『這個席位，只能講一半了。』到了五月某日晚參，第二天早上，洗漱完畢，呼喚侍者，說：『我病了，去尋藥。』侍者還沒走到門口，比悟禪師已經臥逝。方丈上，有五色雲彩如寶蓋，其中有紅光如太陽者三個。 （庚午年（具體年份需要查證））可宣禪師住持徑山 可宣禪師，是蜀地嘉定許氏之子。出家受具足戒后，參訪安民禪師，領悟其旨訣。嘉定庚午年（具體年份需要查證），皇帝下詔讓他住持徑山寺。遠近的人都聚集而來。可宣禪師悲憫那些長途跋涉而來的人，竭盡自己的力量，讓他們有飯吃有地方住。又在雙溪之上，建造了一百間房屋，作為接待庵，救濟那些有困難的人。宋寧宗曾經賜予『化城』兩個大字，並賜號『佛日』。 （辛未年（具體年份需要查證））錢象祖居士，往生凈土（此庵是元法嗣臨濟宗第十□世） 錢象祖，字公相，號止庵，錢塘人。參訪護國景元禪師。景元禪師說：『想要探究……』
【English Translation】 English version: Master Biwu arrived. At night, he heard a voice in the air saying, 'Tomorrow, we will welcome the Prime Minister.' At dawn, Master Hai called the monks to hold incense and flowers to welcome his Guanxi disciple. This temple was built by Guo Ziyi of the Tang Dynasty (618-907), and now Master Hai himself resides here. Upon Biwu's arrival, they understood each other with a single word, and Master Hai immediately passed on his robe and bowl to him. In front of the temple, there was once a robber who robbed and killed people. The robber came to Biwu for help. Biwu called the crowd, captured the robber, and said, 'You are the thief.' Then they found their den, and the robbers were terrified. Biwu reasoned with them and released them. For decades, no one picked up lost items on the road. People therefore believed even more that Biwu was Prince Fenyang. After that, Biwu's teachings became famous far and wide. In the year of Jia Chen (year needs verification), Master Hai passed away. Biwu opened the Dharma at Puzhao Temple in Zhengzhou, and later moved to Zhuge Nunnery in Sanxiang. At that time, he wore white clothes, rode an ox, and played the flute horizontally on the Luo River, and people could not fathom his mind. He once said to people, 'Saying I am an ordinary person is going towards the position of a sage; saying I am a sage is going towards the position of an ordinary person; saying I am neither a sage nor an ordinary person is only on the top of Vairocana, there are some traces of walking.' In the fifth year of Taihe (Jin Dynasty, 1205), he settled down at Dashizhi Temple in Lintao for the summer retreat, and opened the Yuanjue Sutra and ascended the seat. He said occasionally, 'This seat can only be half lectured.' On a certain day in May, during the evening meditation, the next morning, after washing up, he called the attendant and said, 'I am sick, go find medicine.' Before the attendant reached the door, Biwu had already passed away lying down. Above the abbot's room, there were five-colored clouds like a treasure canopy, with three red lights like the sun in the middle. (Gengwu year (year needs verification)) Chan Master Kexuan resided at Jingshan Chan Master Kexuan was the son of the Xu family of Jiading in Shu. After becoming a monk and receiving the full precepts, he visited Chan Master Anmin and understood his teachings. In the Gengwu year of Jiading (year needs verification), the emperor issued an edict for him to reside at Jingshan Temple. People from far and near gathered. Chan Master Kexuan felt sorry for those who came from afar, and exhausted his strength to provide them with food and lodging. He also built a hundred houses above Shuangxi as a reception nunnery to help those in need. Emperor Ningzong of the Song Dynasty once bestowed the two characters 'Huacheng' and gave him the title 'Buddha Sun'. (Xinwei year (year needs verification)) Layman Qian Xiangzu was reborn in the Pure Land (This nunnery is the tenth generation of Yuan's Dharma lineage of the Linji sect) Qian Xiangzu, styled Gongxiang, named Zhian, was a native of Qiantang. He visited Chan Master Jingyuan of Huguo. Chan Master Jingyuan said, 'If you want to explore...'
此事。須得心法兩忘乃可。法執未忘。契理亦非悟也。曰才涉唇吻。便落意思如何。曰本自無瘡。勿傷之也。祖渙然有得。守金陵日。專修凈土。創止庵高僧寮為延僧談道之所。嘉定元年。拜左丞相。辭歸。益進凈業。四年二月示微疾。書偈曰。菡萏香從佛國來。琉璃地上絕纖埃。我心清凈超于彼。今日遙知一朵開。后三日。僧有問疾者。祖曰。我不貪生。不怖死。不生天。不為人。惟求生凈土耳。言訖。跏趺而逝○昝定國。號省齋。為州學諭。專心念佛。讀凈土諸經。每月三八。集僧俗諷經唸佛。嘉定四年。夢青衣童告曰。佛令召君。三日當生彼國。至日沐浴更衣。唸佛坐化○真德秀。字景元。累官參知政事。世稱西山先生。深於禪學。嘗云。予讀楞嚴經。觀世音。以聞思修。為圓通第一。其曰。初于聞中。入流亡所。所入既寂。動靜二相。瞭然不生。如是漸增。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。空所空滅。生滅既滅。寂滅現前。若能如是圓拔一根。則諸根皆脫。於一彈指頃。遍歷三空。即與諸佛無異矣○陳貴謙。官樞密使。答真德秀問禪書。略曰。承問話頭合看與否。以某觀之。初無定說。若能一念無生。全體是佛。何處別有話頭。祇因背覺合塵。唸唸生滅。佛祖方便。令咬嚼無義味語。然須徹見自己
【現代漢語翻譯】 現代漢語譯本 此事，必須做到心與法兩方面都忘卻才可以。如果對法的執著沒有消除，即使契合了道理，也不能算是真正的覺悟。有人問：『才一涉及言語，就落入了意思的層面，這該如何是好？』回答說：『本來就沒有瘡，不要自己去弄傷它。』祖豁然開悟。在金陵任職期間，專心修習凈土法門，建立止庵高僧寮，作為邀請僧人談論佛法的地方。嘉定元年（1208年），被任命為左丞相，他辭官回家，更加精進地修習凈業。嘉定四年（1211年）二月，略微感到不適，寫下偈語說：『菡萏的香氣從佛國傳來，琉璃地上沒有一絲塵埃。我的心清凈超過了那裡，今日遙知一朵蓮花開放。』三天後，有僧人來探望他的病情，祖說：『我不貪戀生命，也不害怕死亡，不求生天，也不求做人，只求往生凈土罷了。』說完，結跏趺坐而逝世。 昝定國，號省齋，擔任州學諭。他專心念佛，閱讀凈土諸經。每月初三和初八，聚集僧人和俗人諷誦佛經、唸佛。嘉定四年（1211年），夢見一位青衣童子告訴他說：『佛命令召見您，三天後您將往生彼國。』到了那天，他沐浴更衣，唸佛坐化。 真德秀（景元），歷任官職至參知政事，世人稱他為西山先生。他對禪學有深入的研究。他曾經說：『我讀《楞嚴經》，觀世音菩薩以聽聞、思維、修習，作為圓通的第一法門。經中說：最初從聽聞中，進入法流，忘卻所聞之境。所入之境既然寂滅，動與靜兩種現象，就瞭然不生。像這樣逐漸增進，聽聞之能與所都消失殆盡。能聞之盡，亦不住於盡。覺知之能與所皆空。空覺達到極圓滿，空與所空亦滅。生滅既然滅盡，寂滅的真性就顯現出來。如果能夠這樣圓滿地拔除一根，那麼所有的根都解脫了。在一彈指的瞬間，遍歷三空，就與諸佛沒有差別了。』 陳貴謙，官至樞密使。他回覆真德秀問禪的書信中，大略是說：『承蒙您詢問話頭是否應該參看。以我來看，最初並沒有固定的說法。如果能夠一念不生，全體就是佛。哪裡還有另外的話頭呢？只因爲背離了覺悟而與塵世相合，唸唸都在生滅。佛祖爲了方便，才讓人咀嚼沒有意義的話語。然而必須徹底見到自己本來的面目。』
【English Translation】 English version This matter requires that both the mind and the Dharma (心法) be forgotten before it can be achieved. If attachment to the Dharma (法執) is not eliminated, even if it aligns with the truth, it cannot be considered true enlightenment. Someone asked: 'As soon as it involves speech, it falls into the realm of meaning, what should be done?' The answer is: 'Originally there was no wound, do not injure it yourself.' Zu (祖) suddenly attained enlightenment. During his tenure in Jinling (金陵), he devoted himself to the Pure Land (凈土) practice, establishing the Zhi'an High Monk Residence (止庵高僧寮) as a place to invite monks to discuss the Dharma. In the first year of Jiading (嘉定元年, 1208), he was appointed Left Vice Premier (左丞相), he resigned and returned home, further advancing his Pure Land practice. In the fourth year of Jiading (嘉定四年, 1211), in February, he felt slightly unwell and wrote a verse saying: 'The fragrance of the lotus comes from the Buddha Land, on the crystal ground there is no dust. My heart is pure and surpasses that, today I know remotely that a flower is blooming.' Three days later, a monk came to visit him, Zu (祖) said: 'I do not covet life, nor do I fear death, I do not seek to be born in heaven, nor do I seek to be a human, I only seek to be born in the Pure Land.' After speaking, he sat in the lotus position and passed away. Zan Dingguo (昝定國), styled Shengzhai (省齋), served as a professor at the state school. He devoted himself to reciting the Buddha's name and reading the Pure Land scriptures. On the third and eighth days of each month, he gathered monks and laypeople to chant scriptures and recite the Buddha's name. In the fourth year of Jiading (嘉定四年, 1211), he dreamed of a boy in green clothes telling him: 'The Buddha orders you to be summoned, in three days you will be born in that land.' On that day, he bathed, changed his clothes, recited the Buddha's name, and passed away while sitting. Zhen Dexiu (真德秀), styled Jingyuan (景元), held various official positions up to Participating in Political Affairs (參知政事), and was known as Mr. Xishan (西山先生). He had a deep understanding of Chan (禪) Buddhism. He once said: 'I read the Shurangama Sutra (楞嚴經), Avalokiteśvara Bodhisattva (觀世音) uses hearing, thinking, and cultivation as the foremost method of perfect penetration. The sutra says: Initially, from hearing, enter the stream of Dharma, forgetting the object of hearing. Since the entered state is extinguished, the two phenomena of movement and stillness are clearly not produced. Gradually increasing like this, the ability to hear and the object of hearing are completely exhausted. The exhaustion of hearing does not dwell in exhaustion. The ability to perceive and the object of perception are both empty. When emptiness and perception reach perfect completeness, emptiness and the object of emptiness also cease. Since birth and death are extinguished, the true nature of stillness and extinction appears. If one can thus completely uproot one root, then all roots are liberated. In the instant of a finger snap, traversing the three emptinesses, one is no different from all the Buddhas.' Chen Guiqian (陳貴謙), an official holding the title of Privy Councilor (樞密使), replied to Zhen Dexiu's (真德秀) letter asking about Chan (禪), roughly saying: 'Thank you for asking whether the topic of investigation (話頭) should be examined. In my view, there is no fixed answer initially. If one can have a single thought without arising, the whole body is the Buddha. Where else is there another topic of investigation? Only because of turning away from enlightenment and conforming to the dust, thoughts arise and cease in every moment. The Buddhas and Patriarchs, for convenience, cause people to chew on meaningless words. However, one must thoroughly see one's own original face.'
本地風光。方為究竟。此雖人人本有。但妄想所覆。若不痛加煅煉。終不明凈○饒節。字德操。臨川人。以文章著稱。往來襄鄧間。嘗令其仆守舍。一日見仆歸。占對異常。怪問之。仆曰。守舍無所用心。開鄰寺長老有道價。特往請一轉語。忽爾開悟。身心泰然。無他也。節嘆曰。汝能是。我乃不能何哉。徑往白崖問道。與其仆祝髮為僧。節法名如璧。仆名如琳。節自號倚松道人。嘗勸呂紫薇。專意學道。詩云。向來相許濟時功。大似頻伽餉遠空。我已定交木上座。君猶求舊管城公。文章不療百年老。世事能排兩頰紅。好貸夜牕三十刻。胡牀趺坐究幡風○劉昉。字中明。初為丞相府史積勞。出為左殿直。已而嘆曰。為吏良苦。吾將清吾中扃。脫屣塵垢之外。遂往(音村)州。棲止東山僧坊。沙門道覺詫曰。吾然膏油于如來前。三十年矣。勝利當無涯。曰異乎吾所聞。修行之子。以身為檠。以戒為膏油。以心為然器。照一切無明。古所稱然燈佛也。居百日別去。後於南康伽藍尸解。有里人至東都。見昉葛裘賣藥於市。問曰。先生尸解。何至此耶。曰無則入有。解乃歸真。吾家常事耳。子何訝焉○陸沅。號省庵。任福建提舉。居嘗持法華經。晨起。即澡浴焚香。目不他瞬。首倡偈曰。盥手清晨貝葉開。不求諸佛不禳災。世
緣斷處從他斷。劫火光中舞一回。然後開卷。又嘗閱大藏。參究少林心宗○修撰劉克莊。字潛夫。號后村。有十釋詠。其達磨詠曰。直以心為佛。西來說最高。始知周孔外。別自有英豪○李純甫。字之純。別號屏山。承安中進士。性嗜酒。中歲始學佛。遍觀佛書。能悉其精奧。嘗賦雜詩云。顛倒三生夢。飛沉萬劫心。乾坤頭至踵。混沌古猶今。黑白無真色。宮商豈至音。維摩懶開口。枝上一蟬吟。空譯流沙語。難參少室禪。泥牛耕海底。玉犬吠云邊。仰嶠圓茶夢。曹山放酒顛。書生眼如月。休被衲僧穿。所著有鳴道集說。凡二百十七篇。
(丁丑)藏叟善珍禪師入寂(妙峰善法嗣臨濟十五世)
善珍。字藏叟。泉州呂氏子。落髮受具。謁妙峰善於靈隱。入室悟旨。出世里之光孝。歷遷名剎。后住徑山。嘉定丁丑五月日入寂。壽八十三。夏六十。
(己卯)印簡侍中觀沼禪師
印簡。字海云。寧遠宋姓子。生而神悟。七歲。父授以孝經開宗明義章。簡曰。開者何宗明者何義。父驚異。於是。禮中觀沼為師。年十一納具戒。十二沼乃聽參問。誨之曰。汝向後把文字語言。一一掃除。惟身心若枯木死灰。今時及盡功用純熟。悟解真實。大死一場。休有餘氣。到那時節。瞥然自肯。方與吾相見。簡受
【現代漢語翻譯】 現代漢語譯本：緣分斷絕的時候就任由它斷絕。在劫火的光焰中舞蹈一回。然後就可以打開經卷閱讀了。劉克莊（1187年-1269年），字潛夫，號后村，曾經閱讀大藏經，參究少林心宗。他是南宋的修撰，著有《十釋詠》，其中《達磨詠》寫道：『直接以心為佛，西來所說的最高妙。才知道周公孔子之外，另有英雄豪傑。』李純甫，字之純，別號屏山，金朝承安年間（1175年-1189年）的進士。天性嗜酒，中年才開始學佛，廣泛閱讀佛書，能夠完全理解其中的精妙奧義。曾經賦雜詩說：『顛倒了三生的夢，飛揚沉淪了萬劫的心。乾坤從頭到腳，混沌從古至今。黑白沒有真正的顏色，宮商哪裡是極致的音律。維摩詰懶得開口說話，樹枝上一隻蟬在鳴叫。空自翻譯流沙的語言，難以參透少室山的禪。泥做的牛在耕海底，玉做的狗在對著云邊吠叫。仰山圓鑒禪師做著茶夢，曹山慧霞禪師放縱酒後的癲狂。書生的眼睛像月亮一樣明亮，不要被僧人的衲衣所矇蔽。』他所著有《鳴道集說》，共二百一十七篇。
（丁丑年）藏叟善珍禪師圓寂（妙峰善禪師的法嗣，臨濟宗第十五世）
善珍，字藏叟，泉州呂氏之子。落髮受具足戒后，拜謁靈隱寺的妙峰善禪師，入室領悟禪旨。後來在里之光孝寺開法傳道，歷任多座名剎的住持，最後住在徑山寺。嘉定丁丑年（1217年）五月圓寂，享年八十三歲，僧臘六十年。
（己卯年）印簡侍中觀沼禪師
印簡，字海云，寧遠宋姓之子。天生就具有神異的領悟力。七歲時，父親教他《孝經》的『開宗明義』章，印簡問道：『開的是什麼宗？明的是什麼義？』他的父親感到非常驚異。於是，就拜中觀沼禪師為師。十一歲時受具足戒。十二歲時，觀沼禪師才允許他參禪問道，教誨他說：『你以後要把文字語言，一一掃除乾淨。只是要身心像枯木死灰一樣，現在及時用功，等到功用純熟，悟解真實，經歷一場徹底的死亡，不留一絲餘氣。到那個時候，忽然自己領悟了，才能與我相見。』印簡接受了他的教誨。
【English Translation】 English version: When the karmic connection is severed, let it be severed. Dance once in the flames of the kalpa. Then open the scriptures and read. Liu Kezhuang (1187-1269), styled Qianfu, named himself Houchun, once read the Tripitaka and studied the Chan of Shaolin. He was a compiler of the Southern Song Dynasty and wrote 'Ten Odes on釋迦牟尼'， among which 'Ode on Bodhidharma' says: 'Directly taking the mind as the Buddha, the highest teaching from the West. Only then do I know that beyond the Duke of Zhou and Confucius, there are other heroes.' Li Chunfu, styled Zhichun, with the alias Pingshan, was a Jin Dynasty Jinshi during the Cheng'an period (1175-1189). He was naturally fond of wine and began to study Buddhism in middle age, widely reading Buddhist books and being able to fully understand their essence. He once composed miscellaneous poems saying: 'Reversed dreams of three lives, flying and sinking hearts of myriad kalpas. The universe from head to toe, chaos from ancient times to the present. Black and white have no true colors, where are the ultimate sounds of palace and shang? Vimalakirti is too lazy to speak, a cicada chirps on the branch. Empty translation of the language of quicksand, difficult to penetrate the Chan of Shaoshi Mountain. A mud cow plows the seabed, a jade dog barks at the edge of the clouds. Yangshan Yuanjian Zen master dreams of tea, Caoshan Huixia Zen master indulges in drunken madness. The eyes of a scholar are as bright as the moon, do not be blinded by the robe of a monk.' He wrote 'Mingdao Jishuo', a total of two hundred and seventeen chapters.
(Dingchou year) Zen Master Zangsou Shanzhen passed away (Dharma heir of Zen Master Miaofeng Shan, 15th generation of the Linji School)
Shanzhen, styled Zangsou, was a son of the Lü family of Quanzhou. After shaving his head and receiving the full precepts, he visited Zen Master Miaofeng Shan of Lingyin Temple and entered the room to understand the essence of Chan. Later, he opened the Dharma and preached at Guangxiao Temple in Li, and served as abbot of many famous temples, eventually residing at Jingshan Temple. He passed away in May of the Dingchou year of Jiading (1217), at the age of eighty-three, with sixty years of monastic life.
(Jimao year) Attendant Minister Yin Jian, Zen Master Guanzhao
Yin Jian, styled Haiyun, was a son of the Song family of Ningyuan. He was born with divine understanding. At the age of seven, his father taught him the 'Opening the Sect and Clarifying the Meaning' chapter of the Classic of Filial Piety, and Yin Jian asked: 'What sect is being opened? What meaning is being clarified?' His father was very surprised. Therefore, he took Zen Master Zhong Guanzhao as his teacher. At the age of eleven, he received the full precepts. At the age of twelve, Zen Master Guanzhao allowed him to participate in Chan and ask questions, teaching him: 'In the future, you must sweep away all written words and language, one by one. Only then can your body and mind be like dead wood and ashes. Now, make timely efforts, and when your efforts are pure and ripe, and your understanding is real, experience a thorough death, without leaving a trace of breath. At that time, if you suddenly understand it yourself, you can meet me.' Yin Jian accepted his teachings.
教習定。一日扶沼行。沼曰。法燈禪師道。看他家事忙。且道。承誰力。汝作么生會。簡將沼手一掣。沼曰。這野狐精。簡曰。喏喏。沼曰。更須別參。年十三。元兵破寧遠。見簡俾斂髻。簡曰。若從國儀。則失僧相也。蒙旨如故。年十八。元兵再下。四眾逃散。簡侍沼如故。沼曰。吾迫桑榆。汝方富有春秋。何當玉石俱焚。宜自逃遁。簡泣曰。因果無差。死生有命。安可離師茍免乎。沼察其誠。陰囑曰。子向去朔漠。有大因緣。吾與子俱北渡矣。城降。元帥史天澤。載於黃犢車。經年至赤城。
(庚辰)中和璋禪師傳法印簡
庚辰五月日。中觀沼將遷寂。書偈曰。七十三年如掣電。臨行為君通一線。泥牛飛過海東來。天上人間尋不見。客曰。師幾時行。曰三日後。至六月初一。果無疾而逝。阇維。收頂骨舍利供養。沼既歿。印簡乞食看塔。一夜聞空中召簡名。簡瞥然有省。乃遷入三峰道院。復聞人告曰大事將成。行矣毋滯於此。黎明䇿杖之燕。過鬆鋪值雨。宿于巖下。因擊火大悟。自捫面曰。今日始知眉橫鼻直。通道天下老和尚不𥧌語。明日至景州。見本無玄。玄問。從何所來。曰云收幽谷。曰何處去。曰月照長松。玄點首曰。孟八郎。便恁么去也。簡諾諾趨出。過泃州。遇宿儒張子真。問。上人何不
【現代漢語翻譯】 現代漢語譯本： 教習定。一天，印簡禪師扶著中觀沼禪師行走。沼禪師說：『法燈禪師說，看他家事繁忙，且說，依靠誰的力量？你作何理解？』印簡禪師一把抓住沼禪師的手。沼禪師說：『這野狐精！』印簡禪師說：『喏喏。』沼禪師說：『更須別參。』十三歲時，元兵攻破寧遠，印簡禪師看見沼禪師讓人把頭髮盤起來。沼禪師說：『如果遵從國禮，就失去了僧人的儀態。』蒙受旨意，仍然如此。十八歲時，元兵再次攻下寧遠，僧眾四處逃散，印簡禪師侍奉沼禪師如常。沼禪師說：『我已年老體衰，你正值青春年華，為何要玉石俱焚？應該自己逃走。』印簡禪師哭著說：『因果不會有差錯，生死自有天命，怎麼可以離開師父茍且偷生呢？』沼禪師察覺他的誠意，暗中囑咐說：『你向北去朔漠，有大的因緣。我與你一同北渡吧。』城池被攻陷，元帥史天澤用黃牛車拉著他們，經過一年到達赤城。
（庚辰年）中和璋禪師傳法印簡
庚辰年（1280年）五月，中觀沼禪師將要圓寂，寫下偈語說：『七十三年如閃電，臨終為你打通一線。泥牛飛過海東來，天上人間尋不見。』客人問：『師父何時走？』沼禪師說：『三日後。』到六月初一，果然無疾而逝。火化后，收取頂骨舍利供養。沼禪師圓寂后，印簡禪師乞食看守塔。一夜，聽到空中呼喚印簡禪師的名字。印簡禪師忽然有所領悟，於是遷入三峰道院。又聽到有人告訴他說：『大事將成，走吧，不要滯留在這裡。』黎明時分，拄著枴杖前往燕地。經過鬆鋪時遇到下雨，在巖石下住宿，因此擊火大悟。自己摸著臉說：『今日才知道眉毛是橫的，鼻子是直的。相信天下老和尚沒有說謊。』第二天到達景州，見到本無玄禪師。玄禪師問：『從哪裡來？』印簡禪師說：『云收幽谷。』玄禪師問：『到哪裡去？』印簡禪師說：『月照長松。』玄禪師點頭說：『孟八郎，就這樣去了。』印簡禪師應諾著快步走出。經過泃州，遇到老儒張子真，問：『上人為何不』
【English Translation】 English version: The instructor, Ding. One day, Yin Jian (印簡, name of a Chan master) was assisting Zhao (沼, short for Zhongguan Zhao, name of a Chan master) in walking. Zhao said, 'Chan Master Fadeng (法燈, name of a Chan master) said, 'Look at how busy he is with his affairs, and tell me, by whose power is he doing this?' How do you understand this?' Jian grabbed Zhao's hand. Zhao said, 'This wild fox spirit!' Jian said, 'Yes, yes.' Zhao said, 'You need to seek further instruction.' At the age of thirteen, the Yuan (元, Yuan dynasty) soldiers broke through Ningyuan. Jian saw Zhao having his hair tied up. Zhao said, 'If we follow the national customs, we will lose the appearance of monks.' Despite the decree, it remained the same. At the age of eighteen, the Yuan soldiers attacked again, and the four assemblies scattered. Jian served Zhao as usual. Zhao said, 'I am approaching my twilight years, while you are still full of youth. Why should we perish together like jade and stone? You should escape on your own.' Jian wept and said, 'Cause and effect are without error, and life and death are destined. How can I abandon my teacher and seek temporary relief?' Zhao perceived his sincerity and secretly instructed him, 'You should go north to the desert, where you have great karmic connections. I will cross north with you.' The city fell, and Marshal Shi Tianze (史天澤, name of a Yuan dynasty general) carried them in a yellow ox cart, and after a year, they arrived at Chicheng.
（Gengchen year (1280 AD)）Chan Master Zhonghe Zhang (中和璋, name of a Chan master) transmitted the Dharma seal to Jian
In the Gengchen year (1280 AD), in the fifth month, Zhongguan Zhao was about to pass away and wrote a verse saying, 'Seventy-three years like a flash of lightning, on the verge of death, I open a line for you. A clay ox flies from the east sea, and cannot be found in heaven or on earth.' A guest asked, 'When will the master depart?' Zhao said, 'Three days later.' On the first day of the sixth month, he indeed passed away without illness. After cremation, his skull relics were collected and enshrined. After Zhao passed away, Yin Jian begged for food while guarding the pagoda. One night, he heard his name being called in the air. Jian suddenly had an awakening and moved into the Sanfeng Taoist Temple. He then heard someone telling him, 'Great things are about to be accomplished, go, do not stay here.' At dawn, he went to Yan (燕, ancient state in China) with a staff. Passing through Songpu, he encountered rain and stayed under a rock, and thus had a great awakening by striking fire. He touched his face and said, 'Today I know that the eyebrows are horizontal and the nose is straight. I believe that the old monks in the world do not deceive.' The next day, he arrived at Jingzhou and met Chan Master Ben Wu Xuan (本無玄, name of a Chan master). Xuan asked, 'Where do you come from?' Jian said, 'The clouds clear in the secluded valley.' Xuan asked, 'Where are you going?' Jian said, 'The moon shines on the tall pines.' Xuan nodded and said, 'Meng Balang (孟八郎, a common name), just go like that.' Jian agreed and hurried out. Passing through Guzhou, he met the old scholar Zhang Zizhen (張子真, name of a scholar), who asked, 'Why doesn't the monk'
安住。簡曰。河裡無魚市上取。初沼臨終。簡問。某甲當依何人。了此大事。沼囑曰。賀八十去。迨入燕。至大慶壽寺。乃省前讖。於是。徑謁中和璋。璋先一夕。夢異僧䇿杖。徑趨方丈。踞師子座。天明。謂知客曰。今日但有旦過。當令來見老僧。及晚簡至。璋笑曰。此衲子。乃夜來所夢者。曰簡不來而來。作么生相見。曰參須實參。悟須實悟。莫打野榸。曰某甲因擊火迸散。乃知眉橫鼻直。曰吾此處別。曰如何表信。曰牙是一口骨。耳是兩邊皮。曰將謂別有。曰錯。簡喝曰。草賊大敗。璋休去。次日。璋舉臨濟兩堂首座齊下喝。僧問還有賓主也無。濟曰。賓主歷然。汝作么生會。曰打破秦時鏡。磨尖上古錐。龍飛霄漢外。何勞更下槌。曰汝只得其機。不得其用。簡便掀禪床。璋曰。路途之樂。終未到家。簡與一掌曰。精靈千載野狐魅。看破如今不直錢。璋打一拂子曰。汝只得其用。不得其體。簡進前曰。青山聳寒色。月照一溪云。曰汝只得其體。不得其智。曰流水自西東。落花無向背。曰汝雖善語言三昧。要且沒交涉。簡豎起拳。復拍一拍。當時丈室震動。璋曰。如是如是。簡拂袖便出。明日命掌記。復以向上鉗錘勘驗。應答皆契。一日謂曰。汝今已到大安樂地。宜善護持。吾有如來正法眼藏。祖師涅槃妙心。密
【現代漢語翻譯】 現代漢語譯本： 安住（Anzhu，指安心住于某種狀態）。簡（Jian，人名）說：『河裡沒有魚，就從市場上買。』當初，初沼（Chu Zhao，人名）臨終時，簡問：『我應當依靠何人，了結這件大事？』沼囑咐說：『去拜訪賀八十（He Bashi，人名）。』等到進入燕地，到達大慶壽寺（Daqingshou Temple），才明白之前的預言。於是，直接去拜見中和璋（Zhonghe Zhang，人名）。璋在前一天晚上，夢見一位奇異的僧人拄著枴杖，直接走向方丈室，佔據了師子座（shizi zuo，獅子座，佛座）。天亮后，對知客（zhike，寺院中負責接待賓客的僧人）說：『今天只要有來訪者，就讓他來見老僧。』到晚上，簡到了。璋笑著說：『這位僧人，就是昨晚我夢見的那位。』簡說：『我不來而來，要如何相見？』璋說：『參禪要實實在在地參，悟道要實實在在地悟，不要打野榸（ye zhai，比喻不正當的手段）。』簡說：『我因為擊火迸散，才知道眉橫鼻直（mei heng bi zhi，指人的本來面目）。』璋說：『我這裡不同。』簡說：『如何表達信任？』璋說：『牙是一口骨，耳是兩邊皮。』簡說：『我以為還有別的。』璋說：『錯。』簡喝道：『草賊大敗！』璋停止了問話。第二天，璋舉出臨濟（Linji，人名）兩堂首座（shouzuo，寺院中地位最高的僧人）一起喝問。僧人問：『還有賓主之分嗎？』濟說：『賓主分明，你如何理解？』說：『打破秦時鏡（Qin shi jing，比喻陳舊的觀念），磨尖上古錐（shanggu zhui，比喻古老的智慧）。龍飛霄漢外，何勞更下槌（chui，比喻多餘的努力）。』說：『你只得到了它的機巧，沒有得到它的作用。』簡便掀翻禪床。璋說：『路途之樂，終究沒有到家。』簡給了一掌說：『精靈千載野狐魅（yehumei，比喻虛假的修行者），看破如今不值錢。』璋打了一下拂子（fuzi，一種法器）說：『你只得到了它的作用，沒有得到它的本體。』簡上前說：『青山聳寒色，月照一溪云。』說：『你只得到了它的本體，沒有得到它的智慧。』說：『流水自西東，落花無向背。』說：『你雖然善於語言三昧（yuyan sanmei，指善於用語言表達佛法），但終究沒有交涉。』簡豎起拳頭，又拍了一下。當時丈室（zhangshi，寺院中住持的住所）震動。璋說：『如是如是。』簡拂袖便出。第二天命令掌記（zhangji，負責記錄的官員），再次用向上鉗錘（xiangshang qianchui，比喻嚴格的考驗）勘驗，回答都契合。一天（璋）說：『你現在已經到達大安樂地（da anle di，指涅槃的境界），應該好好守護。我有如來正法眼藏（Rulai zhengfa yanzang，指佛法的精髓），祖師涅槃妙心（zushi niepan miaoxin，指禪宗的精髓），秘密……』
【English Translation】 English version: Dwelling in peace. Jian (Jian, a person's name) said, 'If there are no fish in the river, get them from the market.' Initially, Chu Zhao (Chu Zhao, a person's name), nearing his end, Jian asked, 'Whom should I rely on to resolve this great matter?' Zhao instructed, 'Go visit He Bashi (He Bashi, a person's name).' Upon entering Yan and arriving at Daqingshou Temple (Daqingshou Temple), he understood the previous prophecy. Thus, he directly went to see Zhonghe Zhang (Zhonghe Zhang, a person's name). The night before, Zhang dreamed of an unusual monk with a staff, heading straight to the abbot's room and occupying the lion's seat (shizi zuo, lion throne, Buddha's seat). At dawn, he said to the guest prefect (zhike, a monk in charge of receiving guests in a monastery), 'Today, if anyone comes, have them see this old monk.' In the evening, Jian arrived. Zhang smiled and said, 'This monk is the one I dreamed of last night.' Jian said, 'I come without coming, how should we meet?' Zhang said, 'Practice Chan (Zen) sincerely, awaken sincerely, do not use improper means (ye zhai, a metaphor for improper means).' Jian said, 'Because of striking fire, I scattered it, and then I knew that eyebrows are horizontal and the nose is vertical (mei heng bi zhi, referring to one's original face).' Zhang said, 'It's different here.' Jian said, 'How to express trust?' Zhang said, 'Teeth are a mouthful of bone, ears are skin on both sides.' Jian said, 'I thought there was something else.' Zhang said, 'Wrong.' Jian shouted, 'The bandit army is utterly defeated!' Zhang stopped questioning. The next day, Zhang brought up the two head monks (shouzuo, the highest-ranking monks in a monastery) of Linji (Linji, a person's name) and shouted together. A monk asked, 'Is there still a distinction between guest and host?' Ji said, 'The distinction between guest and host is clear, how do you understand it?' said, 'Break the Qin Dynasty mirror (Qin shi jing, a metaphor for outdated concepts), sharpen the ancient awl (shanggu zhui, a metaphor for ancient wisdom). The dragon flies beyond the heavens, why bother to hammer it further (chui, a metaphor for unnecessary effort)?' said, 'You only got its skill, not its function.' Jian then overturned the Zen bed. Zhang said, 'The joy of the journey is not yet home.' Jian gave a palm strike and said, 'The spirit of a thousand-year-old fox demon (yehumei, a metaphor for false practitioners), seen through now is worthless.' Zhang struck with a whisk (fuzi, a kind of dharma instrument) and said, 'You only got its function, not its essence.' Jian stepped forward and said, 'Green mountains tower in cold color, the moon shines on a stream of clouds.' said, 'You only got its essence, not its wisdom.' said, 'The flowing water goes from west to east, the falling flowers have no direction.' said, 'Although you are good at language samadhi (yuyan sanmei, referring to being good at expressing the Dharma with language), you ultimately have no involvement.' Jian raised his fist and clapped it once. At that moment, the abbot's room (zhangshi, the residence of the abbot in a monastery) shook. Zhang said, 'So it is, so it is.' Jian flicked his sleeves and left. The next day, he ordered the recorder (zhangji, an official in charge of recording) to re-examine him with upward tongs and hammers (xiangshang qianchui, a metaphor for strict testing), and the answers all matched. One day (Zhang) said, 'You have now reached the Great Bliss Land (da anle di, referring to the state of Nirvana), you should protect it well. I have the Tathagata's Correct Dharma Eye Treasury (Rulai zhengfa yanzang, referring to the essence of the Buddha's teachings), the Patriarch's Nirvana Wonderful Mind (zushi niepan miaoxin, referring to the essence of Zen), secret...'
付于汝。毋令湮沒。簡掩耳而出。即授以頌曰。天地同根無異殊。家山何處不逢渠。吾今付與空王印。萬法光輝總一如。
(癸未)萬松行秀禪師。評唱天童頌古
元移剌楚材晉卿。初參聖安澄。屢將古尊宿語緣中所得者叩之。澄間有許可者。及晉卿罷官。功名之心。束之高閣。求祖道愈亟。遂再訪澄。澄多翻案。不然所見。晉卿甚惑。澄從容謂曰。昔公。位居要地。又儒者多不諦信佛書。惟搜摘語緣。以資談柄。故予不敢苦加鉗錘耳。今揣君之心。果為本分事以問予。予豈得猶襲前愆。不為苦口乎。予老矣。素不通儒。不能教君。有萬松老人者。儒釋兼備。宗說精通。君可見之。於是。晉卿謁松。杜絕人跡。屏斥家務。廢𥨊忘餐者幾三年。松始為印可。以湛然居士從源目之。自後。晉卿扈從元帝至西域。因貽書松。請評唱天童頌古百篇。開發後學間關。七年癸未始成。松名行秀。雪巖法瑞嗣。曹洞宗。
(庚寅)師範禪師住徑山
師範。自得法祖先。后歷主名剎。紹定庚寅。詔住徑山。住二十年。號法席全盛○至溫。字其玉。號全一。邢州郝氏子。幼聰敏。異常兒。六歲祝髮。年十五參萬松。博記多聞。論辨無礙。松命為侍者。凡松偈頌法語。一聞輒了。遂得法焉。常以侍者代應對。機鋒
【現代漢語翻譯】 現代漢語譯本： 將它交付給你，不要讓它湮沒失傳。悄悄地離開，然後將這首偈頌傳授給他：『天地同根，沒有差異和不同。家山何處不能遇到他？我如今將空王的印記交付給你，萬法的光輝總歸於一如。』 （癸未年（1223年））萬松行秀禪師，評唱天童頌古。 元朝的移剌楚材（Yelü Chucai）（晉卿），最初參訪聖安澄禪師。屢次將自己從古尊宿的語錄因緣中領悟到的東西請教於他。澄禪師有時會認可。等到移剌楚材辭官，將追求功名的心思束之高閣，更加迫切地尋求祖師的道法，於是再次拜訪澄禪師。澄禪師卻大多推翻他之前的見解，不認可他所說的。移剌楚材感到非常迷惑。澄禪師從容地對他說：『以前您身居要職，而且儒生大多不真誠地相信佛書，只是搜尋摘取語錄因緣，用來作為談話的資料。所以我不敢嚴厲地加以鉗錘。現在揣測您的心意，果真是爲了自身根本的事情來問我，我怎麼還能沿襲以前的錯誤，不苦口婆心地勸說呢？我老了，向來不通儒學，不能教導您。有位萬松老人，儒學和佛學兼備，宗門和教理都精通，您可以去拜見他。』於是，移剌楚材拜謁萬松老人，杜絕與外界的往來，摒棄家務，廢寢忘食地過了 लगभग三年。萬松老人才開始認可他，用湛然居士從源來稱呼他。此後，移剌楚材扈從元太宗到西域，因此寫信給萬松老人，請求評唱天童頌古一百篇，以啓發後學。歷經七年，在癸未年（1223年）才完成。萬松老人的法名叫行秀，是雪巖法瑞的嗣法弟子，屬於曹洞宗。 （庚寅年（1230年））師範禪師住持徑山。 師範禪師，自從在祖先那裡得法后，歷任多座名剎的住持。紹定庚寅年（1230年），奉詔住持徑山。住持了二十年，號稱法席非常興盛。至溫，字其玉，號全一，是邢州郝氏的兒子。從小就聰明敏捷，與衆不同。六歲時剃度出家，十五歲時參訪萬松老人。博聞強記，辯論時沒有阻礙。萬松老人讓他擔任侍者。凡是萬松老人的偈頌法語，一聽就明白。於是得到了萬松老人的真傳。常常讓侍者代替自己應對，機鋒敏銳。
【English Translation】 English version: Give it to you, do not let it be submerged and lost. Leave quietly, and then impart this verse to him: 'Heaven and earth share the same root, without difference or distinction. Where in the home mountains can you not meet him? I now entrust you with the seal of the Empty King, the radiance of all dharmas returns to oneness.' (Guiwei Year (1223)) Chan Master Wansong Xingxiu, Commenting and Praising Tiantong's Ancient Odes. Yelü Chucai (Jinqing) of the Yuan Dynasty, initially visited Chan Master Sheng'an Cheng. He repeatedly consulted him with what he had learned from the recorded sayings and circumstances of ancient venerable monks. Chan Master Cheng sometimes approved. When Yelü Chucai resigned from his official position, put aside his ambition for fame and pursued the ancestral Dharma more urgently, he visited Chan Master Cheng again. However, Chan Master Cheng mostly overturned his previous views and did not approve of what he said. Yelü Chucai felt very confused. Chan Master Cheng calmly said to him: 'In the past, you held an important position, and most Confucian scholars did not sincerely believe in Buddhist scriptures, but only searched for and extracted recorded sayings and circumstances to use as materials for conversation. Therefore, I did not dare to strictly criticize you. Now, guessing your intention, you are indeed asking me for the fundamental matter of yourself, how can I still follow the previous mistakes and not persuade you earnestly? I am old and have never been proficient in Confucianism, so I cannot teach you. There is an old man named Wansong, who is proficient in both Confucianism and Buddhism, and is well-versed in both the teachings and principles of the sect. You can go and visit him.' Therefore, Yelü Chucai visited Old Man Wansong, cut off contact with the outside world, abandoned family affairs, and spent nearly three years forgetting to sleep and eat. Old Man Wansong then began to approve of him, and called him Layman Zhanran Congyuan. After that, Yelü Chucai accompanied Emperor Yuan Taizong to the Western Regions, so he wrote to Old Man Wansong, requesting him to comment and praise one hundred poems of Tiantong's Ancient Odes, in order to enlighten later learners. It took seven years to complete in the Guiwei Year (1223). Old Man Wansong's Dharma name was Xingxiu, and he was a Dharma heir of Xueyan Farui, belonging to the Caodong sect. (Gengyin Year (1230)) Chan Master Shifan resided at Jingshan. Chan Master Shifan, since obtaining the Dharma from his ancestor, has served as abbot of many famous temples. In the Gengyin Year of Shaoding (1230), he was ordered to reside at Jingshan. He resided there for twenty years, and it was said that the Dharma assembly was very prosperous. Zhi Wen, with the courtesy name Qiyu and the alias Quanyi, was the son of the Hao family of Xingzhou. He was intelligent and quick-witted since childhood, and was different from ordinary children. He was tonsured at the age of six, and visited Old Man Wansong at the age of fifteen. He was knowledgeable and had no obstacles in debate. Old Man Wansong made him his attendant. He understood all of Old Man Wansong's verses and Dharma words as soon as he heard them. Therefore, he obtained the true transmission of Old Man Wansong. He often had the attendant respond on his behalf, with sharp wit.
不可犯。太保劉秉忠。長溫一歲。少時相得歡甚。忠厭世故思學道。溫勸之為僧。后忠為元世祖知遇。薦溫可大用。得召見與語。大悅。將授以官。弗受曰。天下佛法流通。臣僧之愿。富貴非所望也。憲宗。命印簡主釋教。詔天下作資戒會。溫持旨宣佈中外。而輔成之○劉秉忠。字仲誨。瑞州人。曾大父任邢州節度副使。遂為邢人。風骨秀異。志氣凌爽不羈。家貧。為節度府令史。以養其親。一日因案牘事。有不愜意。投筆嘆曰。吾家奕世衣冠。今乃汩沒為刀筆吏乎。丈夫不得志於世。當求出世間事耳。即棄去。隱於武安山巖谷間。草衣木食。以求其志。天寧寺虛照。招致為僧。命掌書記。后游雲中住南堂。值印簡被召。過雲中。要忠與俱。既至。謁世祖於潛底。應對稱旨。世祖。神武英斷。每臨戰陣。前無堅敵。忠嘗贊之。以天地好生為德。佛氏慈悲濟物為心。方便救護。所全活者。不可勝計。
(辛卯)印簡禪師。說法大慶壽
印簡。住大慶壽寺。一日于廊下逢數僧。簡問第一僧曰。那裡去。曰賞花去。簡便打。問第二僧。那裡去。曰禮佛去。簡亦打。問第三僧。那裡去。曰那裡去。簡亦打。問第四僧。那裡去。僧無語。簡亦打。問第五僧。那裡去。曰覓和尚去。曰覓他作么。曰待打與一頓。曰將什
【現代漢語翻譯】 現代漢語譯本 不可冒犯。太保劉秉忠（1216年-1274年），比長溫（不確定指誰，根據上下文可能是指一位名叫『溫』的人）大一歲，年輕時兩人非常要好。劉秉忠厭倦世俗，想要學道，長溫勸他出家為僧。後來劉秉忠受到元世祖忽必烈的賞識，推薦長溫可以重用。忽必烈召見長溫並與他交談，非常高興，想要授予他官職。長溫不接受，說：『希望天下佛法流通，這是我作為僧人的願望，富貴不是我所期望的。』憲宗蒙哥（1251年-1259年在位）命令印簡主持釋教，詔令天下舉行資戒會。長溫秉持旨意向內外宣佈，並輔佐促成此事。 劉秉忠，字仲誨，瑞州人。他的曾祖父曾擔任邢州節度副使，於是成為邢州人。他風度翩翩，志向高遠，不受約束。家境貧寒，擔任節度府的令史來贍養他的父母。一天，因為案牘之事，有所不滿，扔下筆嘆息道：『我家世代為官，如今卻沉沒為刀筆小吏嗎？大丈夫不能在世上有所作為，應當尋求出世間的事業。』於是棄官離去，隱居在武安山巖谷之間，穿著粗布衣，吃著粗糧，來追求他的志向。天寧寺的虛照禪師，招他為僧，命他掌管文書。後來遊歷雲中，住在南堂。正趕上印簡被召見，路過雲中，邀請劉秉忠一同前往。到達后，在潛邸拜見元世祖忽必烈，應對得體，深得忽必烈的賞識。元世祖忽必烈，英明果斷，每次面臨戰陣，所向披靡。劉秉忠曾經讚揚他，以天地好生為德，佛氏慈悲濟物為心，方便救護，所救活的人，不可勝數。 （辛卯年）印簡禪師，在大慶壽寺說法，為皇帝祝壽。 印簡，住在（元大都）大慶壽寺。一天在走廊下遇到幾個僧人。印簡問第一個僧人說：『去哪裡？』僧人說：『賞花去。』印簡就打了他。問第二個僧人，『去哪裡？』僧人說：『禮佛去。』印簡也打了他。問第三個僧人，『去哪裡？』僧人說：『去那裡。』印簡也打了他。問第四個僧人，『去哪裡？』僧人沒有說話。印簡也打了他。問第五個僧人，『去哪裡？』僧人說：『找和尚去。』印簡說：『找他做什麼？』僧人說：『等著打他一頓。』印簡說：『拿什麼打？』
【English Translation】 English version Inviolable. Grand Protector Liu Bingzhong (1216-1274). One year older than Chang Wen (unclear who this refers to, based on context it might be a person named 'Wen'). They were very close friends in their youth. Liu Bingzhong, weary of the world, desired to study the Dao, and Chang Wen encouraged him to become a monk. Later, Liu Bingzhong was appreciated by Emperor Shizu of Yuan (Kublai Khan), who recommended Chang Wen for important tasks. Kublai Khan summoned Chang Wen, spoke with him, and was greatly pleased, intending to grant him an official position. Chang Wen declined, saying, 'I hope that the Buddha's teachings will spread widely, this is my wish as a monk, wealth and status are not what I desire.' Emperor Xianzong (Mongke Khan, reigned 1251-1259) ordered Yin Jian to preside over the Buddhist teachings and decreed that the whole country should hold Zikai assemblies. Chang Wen upheld the decree, announced it both internally and externally, and assisted in its accomplishment. Liu Bingzhong, courtesy name Zhonghui, was from Ruizhou. His great-grandfather served as the Deputy Military Commissioner of Xingzhou, and thus he became a native of Xingzhou. He possessed exceptional demeanor and unrestrained ambition. His family was poor, and he served as a clerk in the Military Commissioner's office to support his parents. One day, due to matters concerning official documents, he became dissatisfied, threw down his pen, and sighed, 'My family has been officials for generations, but now I am submerged as a petty clerk? If a man cannot achieve success in the world, he should seek affairs beyond the world.' Thereupon, he abandoned his post and went into seclusion in the rocky valleys of Wu'an Mountain, wearing coarse clothing and eating simple food, to pursue his aspirations. The Chan master Xu Zhao of Tianning Temple recruited him as a monk and appointed him to manage documents. Later, he traveled to Yunzhong and resided in Nantang. Just as Yin Jian was summoned and passed through Yunzhong, he invited Liu Bingzhong to go with him. Upon arrival, he met Emperor Shizu (Kublai Khan) at the Prince's residence, and his responses were well-received, greatly pleasing Kublai Khan. Emperor Shizu (Kublai Khan) was wise and decisive, and whenever facing battles, he was invincible. Liu Bingzhong once praised him, saying that he took the virtue of Heaven and Earth in cherishing life, and the compassion of Buddhism in helping all beings as his heart, providing expedient protection, and the number of those saved was countless. (Xinmao Year) Chan Master Yin Jian preached at Daqingshou Temple to celebrate the Emperor's birthday. Yin Jian resided at Daqingshou Temple (in Dadu, present-day Beijing). One day, he encountered several monks in the corridor. Yin Jian asked the first monk, 'Where are you going?' The monk replied, 'Going to admire the flowers.' Yin Jian then struck him. He asked the second monk, 'Where are you going?' The monk replied, 'Going to worship the Buddha.' Yin Jian also struck him. He asked the third monk, 'Where are you going?' The monk replied, 'Going there.' Yin Jian also struck him. He asked the fourth monk, 'Where are you going?' The monk remained silent. Yin Jian also struck him. He asked the fifth monk, 'Where are you going?' The monk replied, 'Going to find the abbot.' Yin Jian said, 'What are you looking for him for?' The monk said, 'Waiting to give him a beating.' Yin Jian said, 'With what?'
么來打。曰不將棒來打。簡連打四下曰。這掠虛漢。眾皆走。簡召曰。諸上座。眾回首。簡曰。是什麼。
(乙未)妙峰善禪師。傳法宗鍪
宗鍪。廬陵王氏子。自號友云。從幼喜學禪坐。世綱不能羈。年十二出家。十九剃髮受具。二十二參方。聞妙峰善。闡化靈隱。往依之。善峻拒。以驗其志。久乃得參堂。勇憤自誓。越三白如一日。端平乙未佛涅槃日。善上堂。拈拄杖云。釋迦老子來也。諸人還見么。微妙凈法身。具相三十二。放下拄杖云。見你諸人不會。入涅槃去也。鍪于言下大悟○印簡住慶壽。孔子之後襲封衍聖公元措者。渡河謁簡。請復曲阜廟祀。簡為言于忽都護曰。孔子善稽古典。以大中至正之道。三綱五常之禮。性命禍福之原。君臣父子夫婦之倫。治國齊家平天下。正心誠意之本教人。自孔子至此。襲封五十一代。繼承祀事。未嘗有缺。忽都護。遂命復襲封爵。簡復以顏孟相傳孔子之道。及習周孔儒業者。令其子孫不絕。亦皆獲免差役○余居士。古杭人。號放牛居士。宋淳祐間。參無門開道者。豁然大悟。嘗曰。大聰明人。才聞此事。便以心意識領解。所以認影為真。到臘月三十日眼光欲落時。向閻老子道。待我澄心攝念。卻與你去。斷不可也。須是急參急悟。又曰。佛法如海。皆從細流
【現代漢語翻譯】 現代漢語譯本： 什麼來打？（僧人）說不用棍子來打。簡連續打了四下，說：『這虛張聲勢的傢伙！』眾人都跑開了。簡叫道：『各位上座！』眾人回頭。簡說：『是什麼？』
（乙未年(1235年)）妙峰善禪師，將佛法傳給了宗鍪（móu）。
宗鍪，廬陵王氏的兒子，自號友云。從小就喜歡禪坐，世俗的約束不能束縛他。十二歲出家，十九歲剃髮受具足戒，二十二歲開始參訪各地。聽說妙峰善禪師在靈隱寺弘揚佛法，前去依止他。善禪師嚴厲拒絕，以此來考驗他的決心。很久之後才得以進入禪堂。宗鍪奮勇發誓，三個月如一日。端平乙未年(1235年)佛涅槃日，善禪師上堂，拿起拄杖說：『釋迦老子（釋迦牟尼佛）來了！各位還看見嗎？微妙凈法身，具相三十二。』放下拄杖說：『見你們這些人不會，入涅槃去了！』宗鍪在言下大悟。印簡禪師住在慶壽寺。孔子的後代襲封衍聖公的元措，渡過黃河拜見印簡禪師，請求恢復曲阜孔廟的祭祀。印簡禪師向忽都護（蒙古官員名）說：『孔子善於研究古典，以大中至正的道理，三綱五常的禮儀，性命禍福的根源，君臣父子夫婦的倫理，治國齊家平天下的根本教導人。自孔子至今，襲封五十一代，繼承祭祀之事，未曾有缺。』忽都護於是下令恢復襲封爵位。印簡禪師又讓顏回、孟子相傳的孔子之道，以及學習周孔儒業的人，讓他們的子孫不絕，也都免除了差役。余居士，古杭人，號放牛居士。宋淳祐年間(1241-1252年)，參拜無門開道者，豁然大悟。曾說：『大聰明人，才聽到這件事，就用心意識去領會，所以認影子為真。到臘月三十日眼光要落的時候，向閻老子說，等我澄心攝念，再跟你去。』斷然不可能啊。必須是趕緊參禪趕緊開悟。又說：『佛法如海，都是從細小的水流彙集而成。』
【English Translation】 English version: What to use to hit? (The monk) said not to use a stick to hit. Jian struck four times consecutively, saying, 'This bluffing fellow!' Everyone ran away. Jian called out, 'All of you senior monks!' Everyone turned their heads. Jian said, 'What is it?'
(Yiwei Year (1235 AD)) Chan Master Miaofeng Shan transmitted the Dharma to Zong Mou.
Zong Mou, the son of the Wang family of Luling, styled himself Youyun. From a young age, he loved to practice Chan meditation, and worldly constraints could not bind him. He left home at the age of twelve, was tonsured and received the full precepts at nineteen, and began visiting various places at twenty-two. Hearing that Chan Master Miaofeng Shan was propagating the Dharma at Lingyin Temple, he went to rely on him. Chan Master Shan sternly refused, using this to test his determination. After a long time, he was able to enter the meditation hall. Zong Mou bravely vowed, and three months passed as if it were a single day. On the day of Buddha's Nirvana in the Yiwei year of the Duanping era (1235 AD), Chan Master Shan ascended the hall, picked up his staff and said, 'Old Shakya (Shakyamuni Buddha) has come! Do you all see him? The subtle and pure Dharma body, possessing the thirty-two marks.' He put down the staff and said, 'Seeing that you all do not understand, he enters Nirvana!' Zong Mou had a great enlightenment upon hearing these words. Chan Master Yin Jian resided at Qingshou Temple. Yuan Cuo, a descendant of Confucius who inherited the title of Duke Yansheng, crossed the Yellow River to visit Chan Master Yin Jian, requesting the restoration of the sacrificial rites at the Confucius Temple in Qufu. Chan Master Yin Jian said to Hutuhu (Mongol official title): 'Confucius was good at studying the classics, using the principles of great moderation and uprightness, the rites of the three cardinal guides and the five constant virtues, the origin of life, destiny, misfortune, and fortune, the ethics of ruler and subject, father and son, husband and wife, and the fundamental teachings of governing the country, regulating the family, and bringing peace to the world to teach people. From Confucius to this day, the title has been inherited for fifty-one generations, and the sacrificial affairs have been continued without interruption.' Hutuhu then ordered the restoration of the inherited title. Chan Master Yin Jian also ensured that the descendants of those who transmitted the Way of Confucius through Yan Hui and Mencius, as well as those who studied the Confucian works of Zhou and Confucius, would not be cut off, and they were also exempted from corvée labor. Layman Yu, a native of ancient Hangzhou, styled himself Layman Fangniu (Cattle-Releasing Layman). During the Chunyou era of the Song Dynasty (1241-1252 AD), he visited the Daoist Wumen and had a sudden enlightenment. He once said, 'A very clever person, as soon as they hear of this matter, will use their mind-consciousness to understand it, so they recognize the shadow as the truth. When the light of their eyes is about to fall on the thirtieth day of the twelfth month, they will say to Yama (the King of Hell), "Wait for me to purify my mind and gather my thoughts, and then I will go with you."' This is absolutely impossible. One must quickly practice Chan and quickly attain enlightenment. He also said, 'The Buddha-dharma is like the sea, all gathered from small streams.'
而入。如人破竹。才透一節。其餘皆迎刃而解。不勞餘力。予自小便有此志。參訪江湖名人。與諸方禪者。打一世口鼓。自謂。佛法止如此。便都放倒了。后參見無門開公佛眼禪師。凡開口。便被他劈面門截住。連道不是不是。退而思之。許多年下功夫。豈無歡喜處也。曾零零碎碎悟來。終不服無門道不是不是。及見臭庵。遂扣之。吾師。得無門甚麼見解。敢對人天。顛倒是非。曰我在無門座下。無法可得。無道可傳。只得兩個字。予問。兩字如何說。曰不是不是。予因此而知無門老人為人處。一點惡水。不曾輕灑著人。予雖不敏。被臭庵連狀領過。抱屈不少。因述是非關曰。直指人心。見性成佛。迴光返照。迥絕遮攔。才擬思量。白雲萬里。逢人品藻。遇物雌黃。重古輕今。貴耳賤目。任伊卜度沉吟。未夢見是非關在。作么生透且看。又曰。安吉州沈道婆問。有因果否。予曰有。問參學人實有悟處。師家故言不是。有因果否。曰佛法不順人情。豈無因果。百丈錯答一轉語。五百生墮野狐身。佛說一切法。為度一切心。我無一切心。何用一切法。曰是非關有幾句。曰有四句。曰四句樣么生舉。曰第一句。有是有非則不可。第二句。無是無非又不可。第三句。是是非非也不可。第四句。非是是非亦不可。若得離此四句。
【現代漢語翻譯】 現代漢語譯本：然後進入。就像人劈竹子一樣，才劈開一節，其餘的都迎刃而解，不費什麼力氣。我從小就有這個志向，參訪江湖名人，與各地的禪者辯論，自認為佛法不過如此，便都否定了。後來參見無門開公（禪師名號）佛眼禪師，凡是開口，便被他劈頭蓋臉地截住，連說『不是不是』。退而思之，這麼多年下的功夫，難道沒有值得高興的地方嗎？曾經零零碎碎地有所領悟，始終不服氣無門（禪師名號）說『不是不是』。等到見到臭庵（禪師名號），便請教他：『老師，您對無門（禪師名號）有什麼見解，敢於對人天顛倒是非？』臭庵（禪師名號）說：『我在無門（禪師名號）座下，無法可得，無道可傳，只得到兩個字。』我問：『兩個字怎麼說？』臭庵（禪師名號）說：『不是不是。』我因此而知道無門（禪師名號）老人為人處世，一點壞水，都不曾輕易灑在別人身上。我雖然不敏，也被臭庵（禪師名號）連帶著領受過，抱屈不少。因此敘述是非關說：『直指人心，見性成佛，迴光返照，完全沒有遮攔。才稍微思量，就如同白雲萬里。逢人評論，遇事就隨意褒貶。重古輕今，只相信耳朵聽到的，輕視眼睛看到的。任憑他們卜卦猜測，沉吟不決，還沒夢見是非關在哪裡。要怎麼才能穿透它呢？且看。』 又說：『安吉州的沈道婆問：有因果嗎？』我說：『有。』問：『參學的人確實有領悟的地方，師父卻故意說不是，有因果嗎？』我說：『佛法不順應人情，難道沒有因果嗎？百丈（禪師名號）錯答了一句轉語，五百世墮入野狐身。佛說一切法，是爲了度一切心。我沒有一切心，何用一切法？』問：『是非關有幾句？』答：『有四句。』問：『四句怎麼舉？』答：『第一句，有是是有非則不可。第二句，無是無非又不可。第三句，是是非非也不可。第四句，非是是非亦不可。若能離開這四句，』
【English Translation】 English version: And then enter. It's like a person splitting bamboo; once you break through one section, the rest will be easily solved without much effort. I have had this ambition since I was young, visiting famous figures in the Jianghu (江湖, the martial arts world) and debating with Chan (禪, Zen) practitioners from various places, thinking that the Buddha-dharma (佛法, Buddhist teachings) was just like this, and then I refuted them all. Later, I visited the Buddha-eye Chan Master (佛眼禪師, a title for a Chan master) Wumen Kai Gong (無門開公, name of the Chan master), and whenever I opened my mouth, he would block me head-on, repeatedly saying 'No, no.' Thinking about it afterward, after so many years of effort, wasn't there anything to be happy about? I had some fragmented understandings, but I was never convinced by Wumen's (無門, name of the Chan master) 'No, no.' When I met Chou'an (臭庵, name of the Chan master), I asked him: 'Teacher, what is your understanding of Wumen (無門, name of the Chan master) that you dare to reverse right and wrong before humans and gods?' Chou'an (臭庵, name of the Chan master) said: 'Under Wumen's (無門, name of the Chan master) seat, there is no Dharma (法, Buddhist teachings) to be obtained, no Dao (道, the Way) to be transmitted, only two words.' I asked: 'How do you say the two words?' Chou'an (臭庵, name of the Chan master) said: 'No, no.' Because of this, I knew how the old man Wumen (無門, name of the Chan master) conducted himself; he never lightly sprinkled a drop of bad water on others. Although I am not clever, I was also led through it by Chou'an (臭庵, name of the Chan master), and I felt quite wronged. Therefore, I narrated the 'Gate of Right and Wrong,' saying: 'Directly pointing to the human mind, seeing one's nature and becoming a Buddha, turning the light inward to illuminate, completely without obstruction. As soon as you try to think about it, it's like ten thousand miles of white clouds. When you meet people, you criticize them; when you encounter things, you arbitrarily praise or denigrate them. Valuing the past and belittling the present, trusting what you hear and disdaining what you see. Let them divine and ponder, hesitating and indecisive, they haven't even dreamed of where the Gate of Right and Wrong is. How can they penetrate it? Let's see.' He also said: 'The laywoman Shen of Anji Prefecture asked: Is there karma (因果, cause and effect)?' I said: 'Yes.' She asked: 'If a student of Chan (禪, Zen) has a real understanding, but the teacher deliberately says no, is there karma (因果, cause and effect)?' I said: 'The Buddha-dharma (佛法, Buddhist teachings) does not conform to human feelings; how can there be no karma (因果, cause and effect)? Baizhang (百丈, name of the Chan master) mistakenly answered a turning phrase, and for five hundred lives he fell into the body of a wild fox. The Buddha speaks of all dharmas (法, Buddhist teachings) to liberate all minds. I have no mind, what use do I have for all dharmas (法, Buddhist teachings)?' He asked: 'How many phrases are there in the Gate of Right and Wrong?' I answered: 'There are four phrases.' He asked: 'How are the four phrases presented?' I answered: 'The first phrase: To say there is right and there is wrong is unacceptable. The second phrase: To say there is no right and there is no wrong is also unacceptable. The third phrase: To say there is right in wrong and there is wrong in right is also unacceptable. The fourth phrase: To say there is no right in wrong and there is no wrong in right is also unacceptable. If one can leave these four phrases,'
始見本地風光。曰我離得否。予曰。你離不得。曰人人有分。我何離不得。曰嫁雞逐雞飛。嫁狗隨狗走。曰如何是本地風光。曰月子灣灣照幾。州幾人歡樂幾人愁。曰不問這個風光。曰問那個本地風光。曰無男女相底。曰既無男女相底。問甚是非關。曰別有向上事也無。曰有。曰如何是向上事。曰馬蝗丁住鷺鷥腳。你上天時我上天。
(庚子)道沖禪師住天童
道沖。號癡絕。武信荀氏子。少長從進士業。棄受釋氏學。游成都。習經論。以名相厭人。復棄去。紹熙壬子。出峽迴翔荊楚間。時崇岳。住饒之薦福。徑造其廬。以歲饑不受。會曹源生出世妙果。沖才入門。聞語有省。參堂俾侍香。朝從夕游。老拳痛棒不少貸。平生知見。至是多無影響。曹源徙龜峰。沖復侍行。久之。以偈辭游浙。有曰。尚餘窮相一雙手。要向諸方癢處爬。至杭時。岳主靈隱。門嚴戶峻。八閱月不獲入室。或以失士告。岳曰。我已八字打開掛搭。他自是他。當面蹉過了。沖聞其語。徹見曹源嘻笑怒罵。皆為人善巧方便。出世嘉禾光孝。遷蔣山。遷雪峰。嘉熙庚子。詔住天童。育王虛席。沖又攝住持事。往來說法兩山間。
(壬寅)護必烈參印簡禪師
己亥冬。復起印簡主慶壽。壬寅。護必烈。迎赴帳下。問佛法大意
【現代漢語翻譯】 現代漢語譯本 開始見到本地的風光。問：『我能離開這裡嗎？』答：『你不能離開。』問：『人人都有自己的緣分，我為什麼不能離開？』答：『嫁給雞就跟著雞飛，嫁給狗就跟著狗走。』問：『如何是本地風光？』答：『月亮彎彎地照著各個州，幾個人歡樂幾個人愁。』問：『我不問這個風光。』答：『問哪個本地風光？』答：『沒有男女之相的。』問：『既然沒有男女之相，問什麼是非對錯？』答：『還有更進一步的事情嗎？』答：『有。』問：『如何是更進一步的事情？』答：『螞蟥叮在鷺鷥的腳上，你上天時我上天。』
（庚子(1240)）道沖禪師住持天童寺
道沖，號癡絕，武信荀氏之子。年輕時學習進士的學業，後來放棄而學習佛家的學問。遊歷成都，學習經論，因為名相讓人厭煩，又放棄了。紹熙壬子年(1212)，出峽后在荊楚一帶徘徊。當時崇岳禪師住持饒州薦福寺，道沖直接去拜訪他，因為年成不好沒有被接受。後來曹源生禪師在妙果寺出世，道沖剛入門，聽到曹源生禪師的話語有所領悟。在曹源生禪師的禪堂里擔任侍香，早晚跟隨左右，曹源生禪師毫不吝惜地用老拳痛打。平生所知的見解，到這時大多沒有影響。曹源生禪師遷往龜峰寺，道沖又跟隨前往。很久之後，用偈語告辭遊歷浙江，其中有說：『還剩下窮困的樣子和一雙手，要向各處癢的地方抓撓。』到杭州時，岳禪師住持靈隱寺，門禁森嚴。八個月都沒能進入內室。有人把這件事告訴岳禪師，說他錯失了人才。岳禪師說：『我已經大開方便之門讓他掛單了，他自己是他自己，當面錯過了。』道沖聽到這句話，徹底明白了曹源生禪師的嬉笑怒罵，都是爲了人善巧方便。後來出世在嘉禾光孝寺，遷往蔣山寺，又遷往雪峰寺。嘉熙庚子年(1240)，朝廷下詔讓他住持天童寺。育王寺的住持之位空缺，道沖又兼任住持的事務，往來於兩座寺廟之間說法。
（壬寅(1242)）護必烈參拜印簡禪師
己亥年(1239)冬天，印簡禪師再次出山住持慶壽寺。壬寅年(1242)，護必烈迎接印簡禪師到自己的帳下，問佛法的大意。
【English Translation】 English version Initially, one sees the local scenery. Question: 'Can I leave?' Answer: 'You cannot leave.' Question: 'Everyone has their own destiny, why can't I leave?' Answer: 'Marry a chicken, follow the chicken; marry a dog, follow the dog.' Question: 'What is the local scenery?' Answer: 'The crescent moon shines on various prefectures, some people are happy, some are sad.' Question: 'I'm not asking about this scenery.' Answer: 'Which local scenery are you asking about?' Answer: 'That which has no male or female form.' Question: 'Since there is no male or female form, what's the point of asking about right and wrong?' Answer: 'Is there anything further to strive for?' Answer: 'Yes.' Question: 'What is further to strive for?' Answer: 'A leech clings to the heron's leg; when you ascend to heaven, I ascend to heaven.'
(Gengzi year (1240)) Chan Master Daochong resided at Tiantong Temple
Daochong, styled Chijue, was a son of the Xun family of Wuxin. In his youth, he studied for the Jinshi examination, but later abandoned it to study Buddhist teachings. He traveled to Chengdu, studying scriptures and treatises, but became weary of nominalism and abandoned it again. In the Renzi year of Shaoxi (1212), after leaving the gorges, he wandered in the Jingchu area. At that time, Chan Master Chongyue resided at Jianfu Temple in Raozhou. Daochong went directly to visit him, but was not accepted due to the poor harvest year. Later, Chan Master Caoyuan Sheng emerged at Miaoguo Temple. As soon as Daochong entered, he had an awakening upon hearing Caoyuan Sheng's words. He served as incense attendant in Caoyuan Sheng's meditation hall, following him morning and evening. Caoyuan Sheng did not spare his old fists and painful blows. The views he had held throughout his life mostly lost their influence at this point. When Caoyuan Sheng moved to Guifeng Temple, Daochong followed him again. After a long time, he bid farewell with a verse to travel to Zhejiang, which said: 'Still remaining is a poor appearance and a pair of hands, wanting to scratch the itchy places in all directions.' When he arrived in Hangzhou, Chan Master Yue resided at Lingyin Temple, where the gates were strictly guarded. He was unable to enter the inner chamber for eight months. Someone told Chan Master Yue that he had missed a talent. Chan Master Yue said: 'I have already opened the door wide for him to stay, he is himself, he missed it face to face.' Upon hearing these words, Daochong thoroughly understood that Caoyuan Sheng's laughter, scolding, and anger were all skillful means for the benefit of others. Later, he emerged at Guangxiao Temple in Jiahe, moved to Jiangshan Temple, and then moved to Xuefeng Temple. In the Gengzi year of Jiaxi (1240), the court issued an edict for him to reside at Tiantong Temple. The position of abbot at Yuwang Temple was vacant, and Daochong also concurrently held the affairs of the abbot, preaching between the two temples.
(Renyin year (1242)) Hubilie visited Chan Master Yinjian
In the winter of the Jihai year (1239), Chan Master Yinjian again came out of the mountains to reside at Qingshou Temple. In the Renyin year (1242), Hubilie welcomed Chan Master Yinjian to his tent and asked about the great meaning of the Buddha-dharma.
。簡初示人天因果。次以種種法要。開其心地。王生信心。求受菩提心戒。復問佛法中有安天下之法否。曰包含法界。子育四生。其事大備。于佛法境中。此四大洲。如大地中一微塵許。況一四海乎。若論社稷。在生民之休慼。休慼安危。在乎政。政不離心。我釋迦氏。安天下之法。在王法正論品。理固昭然。非難非易。惟恐王不能盡行也。王大悅。奉以師禮。臨別王問。佛法此去。如何受持。曰信心難生今已生。善心難發今已發。務要護持。專一不忘。元受菩提心戒。不見三寶有過。恒念百姓不安。善撫綏明賞罰。執政無私。任賢納諫。一切時中。常行方便。皆佛法也。簡既辭。有一惡少年。肆言謗訕。以佛法不足信。王欲正其罪。專使白簡。簡回啟曰。明鏡當臺。妍丑自現。神鋒在掌。賞罰無私。若以正念現前。邪見外魔。殺之可矣。然王者當以仁恕存心乃可。王益敬焉。
(癸卯)宗鍪禪師結庵佛頂
宗鍪。自投機妙峰。后辭歸。峰囑曰。深山裡結個茅庵去。淳祐癸卯。登東山佛頂峰。捫蘿披榛。得修山主古寺基。掃虎狼狐兔之跡。以居焉。木食澗飯。夙夜危坐。或雪寒無宿火。啖昌歜數寸度日。口占偈曰。山僧有分住煙蘿。無米無錢莫管他。水似琉璃山似玉。眼前盡有許來多。繼是稍疏泉墾荒以
【現代漢語翻譯】 現代漢語譯本： 簡法師首先向國王展示了人天因果（人道和天道的因果關係）。接著用各種佛法要義，開啟國王的心智。國王因此生起信心，請求受菩提心戒（發菩提心所受的戒律）。國王又問佛法中是否有安定天下的方法。簡法師回答說：『佛法包含整個法界（宇宙），養育四生（胎生、卵生、濕生、化生），其作用非常完備。在佛法的境界中，這四大洲（指地球）就像大地中的一粒微塵一樣渺小，更何況一個四海之內呢？』如果談論國家政事，關鍵在於百姓的幸福與否，而百姓的幸福安危，則在於政治的好壞。政治離不開人心。我釋迦牟尼佛（釋迦氏，佛教創始人）安定天下的方法，就在『王法正論品』中，道理本來就很明顯，說難不難，說易不易，只怕國王不能完全做到。國王聽后非常高興，以對待老師的禮節來對待簡法師。臨別時，國王問：『佛法從這裡傳開，應該如何受持呢？』簡法師回答說：『信心難以生起，現在已經生起；善心難以發起，現在已經發起。務必要護持這兩種心，專一不忘。永遠記住受過的菩提心戒，不要看到三寶（佛、法、僧）的過失，經常想著百姓的安危，妥善安撫百姓，明確賞罰，執政公正無私，任用賢能，採納諫言。在任何時候，都要常常行方便之事，這些都是佛法。』簡法師離開后，有一個惡劣的少年，肆意誹謗佛法，認為佛法不足以令人信服。國王想要懲治他的罪過，特地派人告訴簡法師。簡法師回來后稟告說：『明亮的鏡子擺在面前，美醜自然顯現；鋒利的神劍握在手中，賞罰沒有私心。如果以正念現前，那麼邪見外道，殺了也可以。然而，作為君王，應當以仁慈寬恕之心為本。』國王更加敬重簡法師。
（癸卯年(1243)）宗鍪禪師在佛頂峰結廬。
宗鍪禪師，從投靠機妙峰后，後來辭別返回。機妙峰囑咐他說：『在深山裡結個茅庵去吧。』淳祐癸卯年(1243)，宗鍪禪師登上東山佛頂峰，攀援藤蔓，撥開荊棘，找到了修山主古寺的舊址，掃除了虎狼狐兔的軌跡，在那裡居住下來。他吃樹上的果實，喝山澗里的水，日夜端坐。有時遇到寒冷的雪天，沒有可以取暖的火，就吃幾寸長的醃菜度日。他隨口吟誦道：『山僧自有緣分住在煙霧繚繞的山中，沒有米也沒有錢，不要管他。水像琉璃一樣清澈，山像美玉一樣秀麗，眼前到處都是美好的事物。』接著稍微疏通泉水，開墾荒地以便...
【English Translation】 English version: First, Master Jian showed the king the cause and effect of humans and devas (the karmic relationships in the realms of humans and gods). Then, he used various essential Dharma teachings to open the king's mind. The king developed faith and requested to receive the Bodhicitta Precepts (precepts taken upon generating Bodhicitta). The king further asked if there was a way in the Buddha-dharma to pacify the world. Master Jian replied, 'The Buddha-dharma encompasses the entire Dharma Realm (universe), nurturing the four types of beings (born from wombs, eggs, moisture, and transformation), its function is perfectly complete. Within the realm of the Buddha-dharma, these four continents (referring to the Earth) are like a tiny speck of dust in the great earth, let alone the area within the four seas.' If discussing state affairs, the key lies in the well-being of the people, and the people's well-being and safety depend on the quality of governance. Governance cannot be separated from the mind. My Shakyamuni Buddha's (Shakya clan, founder of Buddhism) method for pacifying the world is in the 'Treatise on Right Governance,' the principle is inherently clear, neither difficult nor easy, only fearing that the king cannot fully implement it. The king was very pleased and treated Master Jian with the respect due to a teacher. Upon parting, the king asked, 'How should the Buddha-dharma be upheld as it spreads from here?' Master Jian replied, 'Faith is difficult to arise, but now it has arisen; the mind of goodness is difficult to generate, but now it has been generated. It is essential to protect these two minds, be single-minded and never forget them. Always remember the Bodhicitta Precepts you have received, do not see the faults of the Three Jewels (Buddha, Dharma, Sangha), constantly think of the people's safety, properly appease the people, clearly define rewards and punishments, govern impartially, appoint the virtuous, and accept advice. At all times, always practice expedient means, all of these are the Buddha-dharma.' After Master Jian left, a wicked youth wantonly slandered the Buddha-dharma, believing that the Buddha-dharma was not worthy of belief. The king wanted to punish his crime and specially sent someone to inform Master Jian. Master Jian returned and reported, 'When a bright mirror is placed before you, beauty and ugliness naturally appear; when a sharp sword is held in hand, rewards and punishments are without bias. If right mindfulness is present, then evil views and external demons can be killed. However, as a ruler, one should be based on benevolence and forgiveness.' The king respected Master Jian even more.
(Gui Mao year (1243)) Chan Master Zong Mou built a hermitage on the Buddha Peak.
Chan Master Zong Mou, after relying on Ji Miaofeng, later bid farewell and returned. Ji Miaofeng instructed him, 'Go build a thatched hut in the deep mountains.' In the Gui Mao year of Chunyou (1243), Chan Master Zong Mou ascended the Buddha Peak of Dongshan, climbed vines, cleared thorns, and found the old site of the Xiushan Master's ancient temple, clearing away the traces of tigers, wolves, foxes, and rabbits, and settled there. He ate fruits from the trees and drank water from the mountain streams, sitting upright day and night. Sometimes, when encountering cold snowy days without fire for warmth, he would eat a few inches of pickled vegetables to get through the day. He spontaneously recited a verse, 'The mountain monk has a share in living in the misty mountains, without rice or money, don't worry about him. The water is as clear as crystal, the mountains are as beautiful as jade, there are many beautiful things everywhere before my eyes.' Then he slightly cleared the spring and cultivated the wasteland in order to...
自給。舂炊樵給皆躬為之。久之。學眾日集。不數年矗然一叢席。因襲舊名。榜曰龍濟清涼寺云。峰寄法衣。並自題肖像。以付鍪曰。妙峰孤頂草離離。橫按竹篦三尺鐵。只許佛頂龍濟知。父子不傳真秘訣。鍪嘗書門。以俟來參。曰除卻眼耳鼻舌身意。那個是你自己。若也道得。許你親見龍濟來。其或未然。且居門外○鄭清之。字德源。四登相位。端平間。召用正人。多清之之力。嘗作勸修凈土文。謂今之學佛者。不過禪教律。究竟圓頓莫如禪。非利根上器。神領意解者。則未免墮頑空之失。研究三乘莫如教。非得魚忘筌。因指見月者。未免鉆故紙之病。護善遮惡莫如律。非身心清凈。表裡一如者。則未免自纏縛之苦。總而觀之。論其所入。則禪教律。要其所歸。則戒定慧。不繇禪教律。而得戒定慧者。其惟凈土一門乎。方唸佛時。口誦心維。諸惡莫作。豈非戒。繫念凈境。幻塵俱滅。豈非定。念實無念。心花湛然。豈非慧。人能屏除萬慮。一意西方。則不施棒喝。而悟圓頓機。不閱大藏經。而得正法眼。不持四威儀中。而得大自在。不垢不凈。無塵無脫。當是時也。孰為戒定慧。孰為禪教律。我心佛心。一無差別。此修凈土之極致也○吳潛。字毅夫。號履齋。理宗朝拜相。嘗謂僧曰。昔文殊告世尊曰。我初入不思議
三昧。繫心一緣。所謂繫心一緣。如日觀月觀。眉間毫相。與鼻準白之類。事雖淺近。理實幽微。如趙州云。老僧十二時。惟粥飯二時。是雜用心。溈山問懶安云。汝十二時。當作何務。安云。牧牛。溈云。作么生牧。安云。一回入草去。驀鼻拽將來。此皆繫心一緣也。自後尊宿。又生巧妙方便。令學者看話頭。如狗子佛性。麻三斤。乾屎橛。青州布衫。庭前柏樹之類。都是理路不通處。教人取次看一則。看來看去。疑來疑去。十二時中常不放舍。忽然鼻孔噴地一下。即是當人安身立命處。此皆繫心一緣之證據也。潛於法門。得大自在。臨終預知時至。語人曰。吾將逝矣。夜必雷雨。已而果然。作詩端坐而逝。
(戊申)笑翁妙堪禪師入寂(無用全法嗣)
妙堪。住育王。淳祐八年三月入寂。壽七十二。初道沖住天童。淳祐甲辰。有旨移住靈隱。居亡何。伐鼓辭眾。歸隱金陵。育王虛席。朝論以大覺故家。不輕𢌿付。特召沖于隱所。三返。卒不奉詔。
(己酉)無準師範禪師入寂(破庵先法嗣臨濟十六世)
師範。住徑山。理宗嘗召見。仍宣詣慈明殿升座。上垂簾而聽。以所說法要。示參政陳貴誼。誼奏云。簡明直截。有補聖治。乃賜佛鑒禪師號。先是。范去寺四十里。築室數百楹。接待云
【現代漢語翻譯】 現代漢語譯本： 三昧（Samadhi，指精神集中）。將心專注於一個目標。所謂將心專注於一個目標，就像日觀、月觀，或者觀眉間白毫相，以及鼻尖的白色等。這些事情雖然淺顯，但道理卻深奧微妙。如同趙州禪師所說：『老僧十二時辰，只有粥飯兩個時辰是雜用心。』溈山禪師問懶安禪師：『你十二時辰，做什麼事情？』懶安禪師回答：『牧牛。』溈山禪師問：『怎麼牧？』懶安禪師回答：『一回到草地裡去，就驀然拽著鼻子拉回來。』這些都是將心專注於一個目標的例子。自後來的尊宿（指有德行的僧人），又生出巧妙的方便法門，讓學人蔘看話頭，如『狗子有佛性嗎？』、『麻三斤』、『乾屎橛』、『青州布衫』、『庭前柏樹』之類，都是理路上無法通達的地方，教人隨便看一個。看來看去，疑來疑去，十二時辰中常常不放舍。忽然鼻孔噴地一下，就是當人安身立命之處。這些都是將心專注於一個目標的證據。潛心於佛法，得到大自在。臨終前預知時至，告訴別人說：『我將要走了，今晚必定有雷雨。』不久之後果然如此，作詩後端坐而逝。
（戊申年（1248））笑翁妙堪禪師圓寂（無用全的法嗣）
妙堪禪師，住持育王寺。淳祐八年（1248）三月圓寂，享年七十二歲。當初道沖禪師住持天童寺，淳祐甲辰年（1244），有旨意讓他移住靈隱寺。不久之後，他伐鼓辭別大眾，歸隱金陵。育王寺住持的位置空缺，朝廷認為大覺禪師的家風不容輕易託付，特地在道沖禪師隱居的地方召見他，三次往返，最終道沖禪師還是不接受詔令。
（己酉年（1249））無準師範禪師圓寂（破庵先的法嗣，臨濟宗第十六世）
師範禪師，住持徑山寺。理宗皇帝曾經召見他，還在慈明殿讓他升座說法，皇帝垂簾聽講。皇帝將師範禪師所說的法要，展示給參政陳貴誼。陳貴誼上奏說：『簡明直截，有益於聖上的治理。』於是皇帝賜予師範禪師『佛鑒禪師』的稱號。在此之前，師範禪師在距離寺廟四十里的地方，建造了幾百間房屋，用來接待雲遊的僧人。
【English Translation】 English version: Samadhi (mental concentration). Focusing the mind on one object. The so-called focusing the mind on one object is like contemplating the sun, contemplating the moon, or contemplating the white hair between the eyebrows (urna), and the whiteness of the tip of the nose, etc. Although these matters are simple and near, the principles are profound and subtle. As Zen Master Zhaozhou said: 'This old monk's twelve hours are only mixed with the two hours of congee and rice.' Zen Master Weishan asked Zen Master Lan'an: 'What do you do in the twelve hours?' Zen Master Lan'an replied: 'Herding the ox.' Zen Master Weishan asked: 'How do you herd?' Zen Master Lan'an replied: 'Once it goes into the grass, I suddenly grab its nose and pull it back.' These are all examples of focusing the mind on one object. Since then, venerable monks have created ingenious expedient methods to have students contemplate topics such as 'Does a dog have Buddha-nature?', 'Three pounds of flax', 'Dry shit stick', 'Qingzhou cloth shirt', 'Cypress tree in the courtyard', etc., all of which are places where the reasoning cannot be penetrated, teaching people to casually look at one. Looking and looking, doubting and doubting, constantly not letting go in the twelve hours. Suddenly, with a snort from the nostrils, it is the place where the person can settle down and establish their life. These are all evidence of focusing the mind on one object. Immersing oneself in the Dharma, one obtains great freedom. Before death, one foreknows the time of death, telling others: 'I am about to depart, there will surely be thunder and rain tonight.' Soon after, it happened as predicted, and he passed away sitting upright after composing a poem.
(Year Wushen (1248)) Zen Master Xiaoweng Miaokan passed away (Dharma heir of Wuyong Quan)
Zen Master Miaokan resided at Yuwang Temple. He passed away in the third month of Chunyou eight year (1248), at the age of seventy-two. Initially, Zen Master Daochong resided at Tiantong Temple. In Chunyou JiaChen year (1244), there was an imperial decree for him to move to Lingyin Temple. Not long after, he beat the drum to bid farewell to the assembly and retired to Jinling. The position of abbot of Yuwang Temple was vacant, and the court believed that the family tradition of Zen Master Dajue should not be easily entrusted, so they specially summoned Zen Master Daochong at his place of seclusion, returning three times, but in the end, Zen Master Daochong still did not accept the imperial decree.
(Year Jiyou (1249)) Zen Master Wuzhun Shifan passed away (Dharma heir of Po'an Xian, 16th generation of the Linji School)
Zen Master Shifan resided at Jingshan Temple. Emperor Lizong once summoned him and also had him ascend the seat in Ciming Hall to preach the Dharma, with the Emperor listening behind a curtain. The Emperor showed the Dharma essentials preached by Zen Master Shifan to the Councilor Chen Guiyi. Chen Guiyi reported to the Emperor, saying: 'It is simple, direct, and beneficial to the Emperor's governance.' Therefore, the Emperor bestowed upon Zen Master Shifan the title 'Zen Master Fojian'. Before this, Zen Master Fan built hundreds of houses forty miles away from the temple to receive wandering monks.
水。賜額萬年正續。又西數百武。結庵一區。為歸藏所。淳祐戊申秋。築室明月池上。榜曰退耕。乞老於朝。而舊疾適作。己酉三月旦日。升堂示眾曰。山僧既老且病。無力得與諸人東語西話。今日勉強出來。從前所說不到底。盡情向諸人面前。抖擻去也。遂起身抖衣云。是多少。十五日。集兩班畫後事。親書遺表。及遺書十數。言笑諧謔如平時。醫者診視次。范謂曰。你未識這一脈在。十八日黎明。索筆書偈曰。來時空索索。去也赤條條。更要問端的。天臺有石橋。移頃而逝。葬全身於正續之側。塔曰圓照。
○道沖禪師住徑山
道沖。隱居金陵。淳祐己酉。京兆尹趙公。請衝開山于吳之法華。衝將領事。而敕牒住徑山之命繼至。沖謂。不赴法華則不信。重違君命則不恭。失恭與信。何以為後學法。乃幡然而起。留法華。逾月即登徑山。
(庚戌)癡絕道沖禪師入寂(曹源生法嗣臨濟十□世)
庚戌三月。道沖。手書龕紀並遺書。且曰。無準忌。在三月十八日。吾以十五日行。不能辦香修供矣。說偈書贊。嬉笑言論如平時。侍僧以遺偈請。麾斥不顧。已而笑謂侍者曰。末後一句。無可商量。只要個人直下承當。即命筆書辭眾。十四日上堂。語至夜分。起坐移頃而逝。壽八十二。臘六十一。
【現代漢語翻譯】 現代漢語譯本： 水。賜額萬年正續。又向西幾百步，結廬建庵一處，作為歸隱之所。淳祐戊申年（1248年）秋，在明月池邊築室，題名為『退耕』，向朝廷請求告老還鄉。但舊病復發，淳祐己酉年（1249年）三月初一，升堂向眾人開示說：『老衲年老體衰，無力與諸位東拉西扯。今日勉強出來，將從前未曾徹底說清的話，盡情地在諸位面前抖擻出來。』於是起身抖動衣袍說：『是多少？』三月十五日，召集兩班人馬安排後事，親自書寫遺表以及遺書十幾份，言談笑語如同平時。醫生前來診視時，范某對醫生說：『你還不認識這一脈的真諦所在。』三月十八日黎明，索要筆墨書寫偈語說：『來時空蕩蕩，去也赤條條。更要問個究竟，天臺山有石橋。』片刻之後圓寂，全身安葬在正續庵旁，塔名為圓照。
○道沖禪師住持徑山
道沖禪師，隱居在金陵。淳祐己酉年（1249年），京兆尹趙公，邀請道沖禪師到吳地的法華寺開山。道沖禪師將要應允此事時，朝廷下達敕令，命其住持徑山寺。道沖禪師說：『不赴法華寺之約則是不守信用，再次違背君命則是不恭敬。失去恭敬與信用，如何作為後學的榜樣？』於是幡然改變主意，留在法華寺，過了一個多月才前往徑山寺。
(庚戌年（時間缺失）)癡絕道沖禪師圓寂(曹源生法嗣臨濟第十□世)
庚戌年（時間缺失）三月，道沖禪師親手書寫龕紀和遺書，並且說：『無準師的忌日在三月十八日，我將在十五日離世，無法辦理香火供奉了。』說偈語、寫讚語，嬉笑言論如同平時。侍者拿著遺偈請他過目，他揮手拒絕。之後笑著對侍者說：『末後一句，無可商量，只要個人當下承擔。』隨即命筆書寫辭眾之語。三月十四日上堂說法，直到深夜，起身坐了一會兒就圓寂了，享年八十二歲，僧臘六十一年。
【English Translation】 English version: Water. Granted the name 'Wan Nian Zheng Xu'. Several hundred paces to the west, a hermitage was built as a place of retreat. In the autumn of Chunyou Wushen (1248), a house was built by the Mingyue Pond, named 'Retreat from Farming', requesting to retire from the court. However, the old illness recurred. On the first day of the third month of Chunyou Jiyou (1249), he ascended the hall and instructed the assembly, saying, 'This old monk is old and sick, and has no strength to chat with you all. Today, I reluctantly come out to shake out everything I haven't said thoroughly before, in front of you all.' Then he got up, shook his clothes, and said, 'How much is it?' On the fifteenth day of the third month, he gathered the two groups to arrange the funeral affairs, personally wrote the memorial and more than a dozen letters, talking and laughing as usual. When the doctor came to examine him, Fan said to the doctor, 'You don't recognize where this pulse lies.' At dawn on the eighteenth day of the third month, he asked for pen and ink and wrote a verse, saying, 'Coming empty-handed, leaving stark naked. If you want to ask the truth, there is a stone bridge in Tiantai.' He passed away shortly after, and his whole body was buried next to Zheng Xu, with the pagoda named Yuan Zhao.
○ Zen Master Dao Chong Abiding at Jingshan
Zen Master Dao Chong lived in seclusion in Jinling. In Chunyou Jiyou (1249), Zhao Gong, the governor of Jingzhao, invited Zen Master Dao Chong to open a mountain at Fahua Temple in Wu. Zen Master Dao Chong was about to accept the invitation when an imperial decree arrived, ordering him to reside at Jingshan Temple. Zen Master Dao Chong said, 'Not going to Fahua Temple would be a breach of faith, and repeatedly disobeying the emperor's order would be disrespectful. Without respect and faith, how can I be a model for future learners?' So he changed his mind and stayed at Fahua Temple, and went to Jingshan Temple more than a month later.
(Gengxu (year missing)) Zen Master Chijue Dao Chong Passed Away (Caoyuan's Dharma Lineage, Linji's Tenth Generation)
In the third month of Gengxu (year missing), Zen Master Dao Chong personally wrote the inscription for the niche and the will, and said, 'Master Wuzhun's memorial day is on the eighteenth day of the third month. I will pass away on the fifteenth day, and I will not be able to offer incense and offerings.' He spoke verses, wrote praises, and talked and laughed as usual. The attendant asked him to review the verse, but he waved his hand and refused. Then he smiled and said to the attendant, 'The last sentence is beyond discussion, just let each person take it upon themselves directly.' Then he wrote the words of farewell to the assembly. On the fourteenth day of the third month, he gave a lecture in the hall until late at night, got up and sat for a while, and then passed away, at the age of eighty-two, with sixty-one years of monastic life.
茶毗。舍利五色者無數。
(癸丑)祖欽禪師住龍興
祖欽。住潭州龍興。自敘。五歲出家。見本師與賓客交談。便知有此事。十六為僧。十八行腳。銳志要出來究明此事。在雙林鐵橛遠會下。從朝至暮。不出戶庭。縱入眾寮。至后架袖手當胸。徐來徐往。更不左右顧。目前所視。不過三尺。初看狗子無佛性話。忽于念頭起處。打一個返觀這一念。當下冰冷。直是澄澄湛湛。不動不搖坐一日。如彈指頃。都不聞鐘鼓之聲。十九在靈隱掛搭。見妙峰善。善死。石田繼席。穎東叟在客司。我在知客司。見處州來書記。說道。欽兄。你這工夫。是死水不濟事。動靜二相。打作兩橛。參禪須是起疑情。大疑大悟。小疑小悟。不疑不悟。須是疑公案始得。他自不庵會下來。不庵。是松源之子。說話終是端正。我當下便改話頭。提個乾屎橛。一味東疑西疑。前面生涯都打失。從朝至暮。昏散交攻。頃刻凈潔。也不能得。聞天目和尚。久侍松源。是松源的子。遂移單。過凈慈掛搭。時與七個兄弟。結甲坐禪。兩年不展被。脅不沾席。外有修上座。漳州人。每日在蒲團。如個鐵橛子相似。地上行時。挺起脊樑。垂兩臂。開兩眼。亦如個鐵橛子。我要與親近說話。東來西去。西來東去。如是二年。更不可得。一日忽自思量。
【現代漢語翻譯】 現代漢語譯本 茶毗（火葬）。舍利（遺骨）五顏六色，數量眾多。
（癸丑年(1133)）祖欽禪師住持龍興寺
祖欽禪師，住持潭州（今湖南省長沙市）龍興寺。他自己敘述說，五歲出家，看到本師（剃度師）與賓客交談，便知道有這件事（指禪宗的修行）。十六歲正式成為僧人，十八歲開始行腳（雲遊四方），立下堅定的志向要出來究明此事（指開悟）。在雙林鐵橛遠禪師的門下，從早到晚，不出戶庭。即使進入僧眾的寮房，也總是袖手當胸，慢慢地走來走去，從不左右顧盼，眼睛所看的地方，不超過三尺。最初參看『狗子無佛性』（禪宗公案）的話頭，忽然在念頭生起的地方，打一個返觀，觀照這一念，當下感覺冰冷，直是澄澄湛湛，不動不搖。坐一日，如同彈指頃刻，都聽不見鐘鼓的聲音。十九歲在靈隱寺掛單（寄住），見到妙峰善禪師，善禪師圓寂后，石田禪師繼任住持。穎東叟在客司（接待僧人的地方），我在知客司（負責寺院對外事務的地方）。見到處州（今浙江省麗水市）來的書記，說道：『欽兄，你這工夫，是死水，不濟事。動靜二相，打作兩橛（截然分開）。參禪須是起疑情，大疑大悟，小疑小悟，不疑不悟。須是疑公案始得。』他是不庵禪師的門下，不庵禪師是松源禪師的兒子，說話終究是端正。我當下便改話頭，提個乾屎橛（禪宗用語，指無意義的事物），一味地東疑西疑，前面的生涯都打失。從早到晚，昏沉和散亂交相攻擊，頃刻的清凈，也不能得到。聽說天目和尚，長久侍奉松源禪師，是松源禪師的弟子，於是移單（離開原住寺院），過凈慈寺掛單。當時與七個兄弟，結甲坐禪（約定一起坐禪），兩年不展開被子，脅不沾席（形容精進修行）。外面有修上座（對資深僧人的尊稱），漳州（今福建省漳州市）人，每日在蒲團上，如一個鐵橛子相似。在地上行走時，挺起脊樑，垂下兩臂，睜大兩眼，也如一個鐵橛子。我要與他親近說話，他東來西去，西來東去，如此二年，更不可得。一日忽然自己思量。
【English Translation】 English version Cremation (of the body). The śarīra (relics) were of five colors and countless in number.
In the year Gui Chou (1133), Zen Master Zuqin resided at Longxing Monastery.
Zen Master Zuqin resided at Longxing Monastery in Tanzhou (present-day Changsha, Hunan Province). He himself recounted that he left home at the age of five, and upon seeing his root teacher (ordination master) conversing with guests, he knew there was 'this matter' (referring to Zen practice). At sixteen, he officially became a monk, and at eighteen, he began his pilgrimage (wandering in all directions), setting a firm resolve to investigate and clarify 'this matter' (referring to enlightenment). Under Zen Master Tiejue Yuan of Shuanglin Monastery, he remained within the monastery grounds from morning till night. Even when entering the monks' quarters, he would always keep his hands in his sleeves, slowly walking back and forth, never looking left or right, his gaze never exceeding three feet. Initially, he contemplated the 'Dog has no Buddha-nature' (Zen koan), and suddenly, at the point where thoughts arose, he made a reflexive observation, contemplating this thought. Instantly, he felt icy cold, truly clear and still, unmoving and unshaken. Sitting for a day felt like the snap of a finger, and he could not hear the sound of bells or drums. At nineteen, he stayed at Lingyin Monastery. He saw Zen Master Miaofeng Shan; after Zen Master Shan passed away, Zen Master Shitian succeeded him as abbot. Ying Dongsou was in the guest hall (where monks were received), and I was in the reception hall (responsible for the monastery's external affairs). A secretary from Chuzhou (present-day Lishui, Zhejiang Province) said, 'Brother Qin, your effort is like stagnant water, useless. The two aspects of movement and stillness are treated as two separate things. To practice Zen, one must arouse doubt; great doubt, great enlightenment; small doubt, small enlightenment; no doubt, no enlightenment. One must doubt the koan to begin with.' He was a disciple of Zen Master Bu'an, who was the son of Zen Master Songyuan, and his words were ultimately upright. I immediately changed the topic of contemplation, taking up a 'dried dung stick' (Zen term, referring to meaningless things), doubting east and doubting west, losing all my previous efforts. From morning till night, drowsiness and distraction attacked each other, and even a moment of purity could not be attained. Hearing that the monk of Tianmu Monastery had long served Zen Master Songyuan and was his disciple, I moved my lodging (left the original monastery) and stayed at Jingci Monastery. At that time, I and seven brothers formed a 'sitting meditation pact' (agreed to meditate together), not unfolding our bedding for two years, our sides not touching the mat (describing diligent practice). Outside, there was the senior monk Xiu (a respectful term for senior monks), a person from Zhangzhou (present-day Zhangzhou, Fujian Province), who sat on the meditation cushion every day like an iron stake. When walking on the ground, he straightened his spine, lowered his arms, and opened his eyes wide, also like an iron stake. I wanted to get close and talk to him, but he went east and west, west and east, and after two years, it was still impossible. One day, I suddenly thought to myself.
我辦道又不得入手。身上衣裳又破碎。皮肉又消爍。不覺淚流。痛自鞭䇿曰。從古至今。悟道無數。豈我獨無夙種乎。且請假歸鄉。自此一放都放了。兩月后再來。參假。又從頭整頓。一日在廊廡中經行。忽遇修。遠望之。覺怡怡然自得。遂近前問曰。去年要與你說話。你只管避我如何。修曰。真正辦道人。無剪爪之工。更與你說話在。他遂問我做處如何。與他從頭說一遍。且曰。即今昏散打併不去。修曰。有甚麼難。自是你不猛烈。須是高著蒲團。豎起脊梁。教他節節相拄。盡三百六十骨節。八萬四千毛竅。並作一個無字。與么提起。更討甚麼昏散來。我便依他做工夫。不覺昏散兩忘。身心一片。如銀山鐵壁。三晝夜不交睫。至第三日午後。在三門下。如坐而行。忽又遇修。問你在此作甚麼。曰辦道。修曰。你喚甚麼作道。遂不能對。轉加迷悶。即欲歸堂坐禪。又見首座謂曰。你但大開了眼看。是甚麼道理。我被提這一句。即便抽身歸堂。才上蒲團。面前豁然一開。如地陷一般。呈似人不得。非世間一切相可喻。不勝歡喜。便下單尋修。修在經案上。才見我來。便合掌道。且喜且喜。遂握手。到門前柳堤上行一轉。俯仰天地間。森羅萬象。眼見耳聞。向來所厭所棄之物。與無明煩惱。昏沉散亂。元來都是自己妙明真
性中流出。半月餘動相不生。可惜不遇大手眼尊宿。與我打併。不合向這裡坐住。謂之見地不脫。礙正知見。每於中夜睡著。泯無夢想時。打作兩橛。古人有窹𥧌一如之語。又卻透不得。眼若不睡。諸夢自除。心若不異。萬法一如之說。又都錯會了。公案有義路者。則理會得。無意味難於下口者。又卻都會不得。雖在無準先師會下許多年。每遇入室升座。無一語打著心下事。經教語錄上。亦無一句可解此病。如是礙。在胸中者又十年。一日在天目山佛殿前行。忽然抬眸。見一株古柏。觸著向來所得。境界和底。一時飏下。礙膺之物。撲然而散。如闇室中出在白日。自此不疑生。不疑死。不疑佛。不疑祖。方始得見徑山老人立地處。正好三十拄杖。何故。若是大力量大根器底人。那裡有許多曲折。德山見龍潭。于吹滅紙燭處。便道。窮諸玄辨。若一毫置於太虛。竭世樞機。似一滴投于巨壑。自此拈一條白棒。掀天掀地。那裡有近傍處水潦和尚。被馬祖一踏。便道。百千法門。無量妙義。盡向一毛頭上。識得根源。高亭見德山。招手便乃橫趨。你輩後生晚進。若欲咨參個事。步趨個事。須是有這個標格。具這個氣概始得。若是我說底。都不得記一個元字腳。記著則誤你平生。欽又嘗拈臨濟三頓棒公案。至捋虎鬚后。乃云。
【現代漢語翻譯】 現代漢語譯本： 從自性中流出。半個月左右，動靜之相不生起。可惜沒有遇到具有大手眼的尊宿（指有修為的大德）來與我一起處理。不應該在這裡坐住，這叫做見地不脫落，障礙正確的知見。每到半夜睡著，沒有任何夢境時，就將它打成兩截。古人有『睡醒時一切如常』的說法，但又無法真正理解。『眼睛如果不睡覺，各種夢境自然消除；心如果不分別，萬法本來就是一樣的』這種說法，又完全理解錯了。公案中有意義的，就能理解；沒有意味難以開口的，又都不能理解。雖然在無準先師（生卒年不詳）的門下多年，每次遇到入室請教或升座說法，沒有一句話能觸及我內心深處的問題。經書教義和語錄上，也沒有一句話可以解釋我的病癥。像這樣障礙在胸中又有十年。有一天在天目山佛殿前行走，忽然抬頭，看見一棵古老的柏樹，觸動了向來所得到的境界和根本，一時之間將障礙在胸中的東西全部拋下，像從黑暗的房間里走到了白晝。從此不再懷疑生，不再懷疑死，不再懷疑佛，不再懷疑祖師，才開始得見徑山老人（生卒年不詳）的立身之處。正好需要三十個拄杖。為什麼呢？如果是具有大力量、大根器的人，哪裡會有這麼多的曲折？德山（782-865）見到龍潭（生卒年不詳），在吹滅紙燭的地方，便說：『窮盡各種玄妙的辯論，就像一根毫毛放在太空中；竭盡世間的樞機，就像一滴水投入巨大的山谷。』從此拿起一條白棒，掀天掀地，哪裡有靠近傍依之處？水潦和尚（生卒年不詳）被馬祖（709-788）一踏，便說：『成百上千的法門，無量的妙義，都可以在一根毫毛頭上認識到根源。』高亭（生卒年不詳）見到德山，招手便橫著走開。你們這些後生晚輩，如果想要請教參禪，學習修行，必須要有這樣的標格，具備這樣的氣概才行。如果我說的話，都不要記住一個字，記住就會耽誤你一生。欽（生卒年不詳）又曾經拈出臨濟（？-867）三頓棒的公案，到捋虎鬚之後，於是說：
【English Translation】 English version: It flows out from the self-nature. For about half a month, the aspects of movement and stillness do not arise. It's a pity not to have met a venerable master (respected monk) with great insight to deal with it together with me. It's not appropriate to sit here, which is called 'the view is not detached', obstructing correct knowledge and views. Every time I fall asleep in the middle of the night, when there are no dreams, I cut it into two pieces. The ancients have a saying that 'waking and sleeping are the same', but I still can't understand it. The saying 'If the eyes don't sleep, all dreams will naturally disappear; if the mind doesn't differentiate, all phenomena are the same' is completely misunderstood. If a Koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) has meaning, then I can understand it; if it has no meaning and is difficult to say, then I can't understand it at all. Although I have been under the tutelage of Master Wuzhun (dates unknown) for many years, every time I encounter a private interview or ascending the seat to speak, not a single word touches the matter in my heart. There is not a single sentence in the scriptures, teachings, or recorded sayings that can explain my illness. Like this, it has been obstructing my chest for another ten years. One day, while walking in front of the Buddha Hall on Tianmu Mountain, I suddenly looked up and saw an old cypress tree, which touched the realm and foundation that I had always attained. In an instant, the things obstructing my chest were all thrown down, like coming out of a dark room into broad daylight. From then on, I no longer doubt birth, no longer doubt death, no longer doubt the Buddha, and no longer doubt the Patriarchs. Only then did I begin to see where Elder Jingshan (dates unknown) stood. It just takes thirty walking sticks. Why? If it is a person with great strength and great potential, where would there be so many twists and turns? Deshan (782-865) saw Longtan (dates unknown), and at the place where the paper candle was blown out, he said: 'Exhausting all kinds of mysterious arguments is like placing a hair in the void; exhausting the world's machinery is like dropping a drop of water into a huge ravine.' From then on, he picked up a white stick, shaking heaven and earth, where is there a place to lean on? Monk Shuiliao (dates unknown) was kicked by Mazu (709-788) and said: 'Hundreds of thousands of Dharma gates, immeasurable wonderful meanings, can all be recognized at the root on the tip of a hair.' Gaoting (dates unknown) saw Deshan, waved his hand and walked away horizontally. You young juniors, if you want to ask about Chan (Zen meditation), learn to cultivate, you must have this standard and possess this spirit. If what I say, don't remember a single word, remembering it will delay your whole life. Qin (dates unknown) once again picked up the Koan of Linji's (?-867) three blows, and after stroking the tiger's whiskers, he said:
臨濟被黃檗打三頓拄杖。盡大地風颯颯地。暨乎末後。向大愚肋下筑三拳。間不容髮。所謂以器傳器。以金博金。且道。與二祖立雪齊腰。末後禮達磨三拜。是同是別。若向這裡定當得出。許你會一句中具三玄。一玄中具三要。至於有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。當甚碗脫丘。後來白雲和尚頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。且道。這一頌。落在黃檗邊臨濟邊。汝等諸人。於此緇素得出。許你明大法。其或未然。山僧也有一頌。東君有令不虛行。三頓烏滕太險生。龍得水時增意氣。虎逢山色長威獰。
(丁巳)海云印簡禪師入寂(中和璋法嗣臨濟十六世)
印簡。住慶壽。丁巳閏四月日。說偈畢。謂眾曰。汝等少喧。吾欲偃息。侍僧急呼主事人至。簡吉祥泊然而逝。茶毗。獲舍利無算。謚佛日圓明大師。
(戊午)原妙立限學禪
原妙。號高峰。吳江徐氏子。母夢僧乘舟投宿而孕。才離襁褓。喜趺坐。遇僧入門。輒愛戀欲從之遊。年十五出家。剃染受具。習天臺教。二十更衣入凈慈。立三年死限學禪。一日父兄尋訪。巍然不顧○元癹思八。土波國人。秘密伽陀一二千言。過目成誦。遍咨名宿。盡通三藏。元世
【現代漢語翻譯】 現代漢語譯本 臨濟（Linji，人名）被黃檗（Huangbo，人名）打了三頓拄杖，整個大地都颯颯作響。到了最後，向大愚（Dayu，人名）肋下筑了三拳，迅疾無比。這就是所謂的以器傳器，以金博金。那麼，與二祖（Erzu，佛教禪宗二祖慧可）立雪齊腰，最後向達磨（Damo，菩提達摩）禮拜三拜，是相同還是不同呢？如果能在這裡確定，就允許你會一句中包含三玄，一玄中包含三要。至於有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪，這又算得了什麼呢？就像碗從土丘上脫落一樣。後來白雲和尚（Baiyun Heshang，人名）作頌說：『一拳拳倒黃鶴樓，一趯趯翻鸚鵡洲。有意氣時添意氣，不風流處也風流。』那麼，這一頌，是落在黃檗一邊還是臨濟一邊呢？你們這些人，如果能在此分辨得出，就允許你明白大法。如果不能，山僧我也有一頌：『東君有令不虛行，三頓烏滕太險生。龍得水時增意氣，虎逢山色長威獰。』
（丁巳年(1257)）海云印簡禪師（Haiyun Yinjian Chanshi，人名）圓寂（中和璋（Zhonghe Zhang，人名）法嗣臨濟十六世）
印簡（Yinjian，人名），住在慶壽寺（Qingshou Si，寺名）。丁巳年閏四月某日，說完偈語后，對眾人說：『你們少喧譁，我想要休息了。』侍僧急忙呼叫主事人前來，印簡吉祥地安然逝去。火化后，獲得無數舍利。謚號為佛日圓明大師（Fori Yuanming Dashi）。
（戊午年(1258)）原妙（Yuanmiao，人名）立限學禪
原妙（Yuanmiao，人名），號高峰（Gaofeng，人名），吳江（Wujiang，地名）徐氏之子。其母夢見僧人乘船投宿而懷孕。剛離開襁褓，就喜歡趺坐。遇到僧人入門，總是愛戀想要跟隨他遊玩。十五歲出家，剃度受戒。學習天臺教義。二十歲更換僧衣進入凈慈寺（Jingci Si，寺名），立下三年死限來學習禪宗。一日，父兄尋訪而來，原妙巍然不動。元癹思八（元癹思八，人名），土波國（Tubo Guo，古國名，即吐蕃）人，秘密伽陀一兩千言，過目成誦。遍訪名宿，精通三藏。元世祖（Yuan Shizu，忽必烈）
【English Translation】 English version Linji (Linji, personal name) was beaten three times with a staff by Huangbo (Huangbo, personal name), and the whole earth rustled. In the end, he struck Dayu (Dayu, personal name) three times in the ribs, with lightning speed. This is what is called transmitting the vessel with a vessel, and exchanging gold for gold. So, is standing in the snow up to the waist with the Second Patriarch (Erzu, Huike, the Second Patriarch of Zen Buddhism) the same as, or different from, bowing three times to Damo (Damo, Bodhidharma) at the end? If you can determine it here, you will be allowed to have three mysteries in one sentence, and three essentials in one mystery. As for sometimes seizing the person but not the environment, sometimes seizing the environment but not the person, sometimes seizing both the person and the environment, and sometimes seizing neither the person nor the environment, what does it matter? It's like a bowl falling off a mound. Later, Baiyun Heshang (Baiyun Heshang, personal name) composed a verse: 'One punch knocks down the Yellow Crane Tower, one kick overturns the Parrot Isle. When there is ambition, add ambition; even where there is no romance, there is romance.' So, does this verse fall on Huangbo's side or Linji's side? If you people can discern this, you will be allowed to understand the Great Dharma. If not, this mountain monk also has a verse: 'The Lord of Spring's command is not in vain, three beatings with the rattan are too dangerous. When the dragon gets water, it increases its ambition; when the tiger meets the mountain, its power and ferocity grow.'
(DingSi year (1257)) Chan Master Haiyun Yinjian (Haiyun Yinjian Chanshi, personal name) passed away (Zhonghe Zhang's (Zhonghe Zhang, personal name) Dharma heir, the sixteenth generation of Linji)
Yinjian (Yinjian, personal name) lived in Qingshou Temple (Qingshou Si, temple name). On a certain day in the intercalary fourth month of the DingSi year, after reciting the verse, he said to the crowd: 'Be quiet, I want to rest.' The attendant monk hurriedly called the person in charge, and Yinjian passed away peacefully and auspiciously. After cremation, countless relics were obtained. His posthumous title was Great Master Fori Yuanming (Great Master Fori Yuanming).
(WuWu year (1258)) Yuanmiao (Yuanmiao, personal name) set a time limit for studying Chan
Yuanmiao (Yuanmiao, personal name), also known as Gaofeng (Gaofeng, personal name), was the son of the Xu family of Wujiang (Wujiang, place name). His mother dreamed of a monk boarding a boat and lodging, and became pregnant. As soon as he left the swaddling clothes, he liked to sit in the lotus position. When he met a monk entering the door, he always loved and wanted to follow him to play. At the age of fifteen, he became a monk, shaved his head and received the precepts. He studied the Tiantai teachings. At the age of twenty, he changed his robes and entered Jingci Temple (Jingci Si, temple name), setting a three-year death limit to study Chan. One day, his father and brothers came to visit, but Yuanmiao remained unmoved. Yuan Basiba (Yuan Basiba, personal name), a native of Tubo (Tubo Guo, ancient country name, i.e., Tibet), could recite one or two thousand words of secret Gatha after reading them once. He consulted famous monks everywhere and was proficient in the Tripitaka. Yuan Shizu (Yuan Shizu, Kublai Khan)
祖龍潛時。癹思八。知真命有歸。馳驛徑詣王府。世祖特加尊禮。戊午。釋道訂正化胡經。憲宗。詔癹思八。剖析是非。道不能答。自棄其學。上大悅(至元十八年。奉旨焚燒道藏偽經。除道德經外。盡行燒燬。命大都報恩禪寺林泉從倫長老下火。倫舉火雲。憶昔當年明帝時。曾憑烈焰辨妍𡟎。大元天子續洪範。顯正摧邪誰不知。嗟乎道教陰蠹佛書。自古至今。造訛捏偽。盜竊釋經言句。圖謀貝葉題名。謗毀如來。贓誣先聖。醜辭惡語。何可言哉。無蒂狂談。實難遍舉。始自張陵杜撰。不遵老氏玄言。謬作醮書。兼集靈寶。詐道從空而得。妄言太上親傳。用三張鬼法。以誑惑愚夫。設五運神符。而魔奸匹婦。以此觀之。葛孝先徒搜要妙。陶洪景謾述浮辭。杜光庭白拈巧偷。劫賊無異。陸修靜外好里弱。說客何殊。若非吃苦不甘。爭肯說長道短。鮑靜被誅猶可。王浮招報非輕。傅奕姜斌不堪齒錄。張生焦輩何足言論。寇謙之口舌瀾翻。損他利己。林靈素機謀謟詐。敗國亡家。毀人祖兮定遭一時之辱。滅賢良兮必招三世之殃。因果無差。報應有準。嗚呼。悲法琳不遇而遭貶。嗟道世雖再而難為。致令釋子傷心。幸得皇天開眼。恭惟。我大元世主皇帝陛下。辟邪歸正。去偽存真。恐眾生永墮迷津。令萬姓咸登覺路。雪冤已竟
【現代漢語翻譯】 現代漢語譯本 當祖龍（元世祖忽必烈未登基時的一種稱謂）還未顯達之時，癹思八（Phags-pa，八思巴，藏傳佛教薩迦派高僧，元朝帝師）就知道真命天子將會出現。於是快馬加鞭直接前往王府。忽必烈（元世祖）對他格外尊敬禮遇。戊午年（具體年份需要根據上下文確定），朝廷對佛教和道教的《化胡經》（經名，被認為是道教偽經）進行了辯論。憲宗（元憲宗蒙哥）下詔令癹思八（Phags-pa）剖析是非。道教徒無法回答，只好放棄他們的學說。憲宗（元憲宗蒙哥）非常高興（至元十八年（1281年），奉旨焚燒道藏中的偽經，除了《道德經》之外，全部燒燬，命令大都報恩禪寺的林泉從倫長老主持焚燒。從倫舉起火把說：『回想當年漢明帝時，曾經憑藉烈火來辨別美醜。大元天子繼承洪範，彰顯正義，摧毀邪惡，誰人不知？可嘆道教陰暗地蛀蝕佛經，自古至今，製造謬誤，捏造虛假，盜竊釋迦牟尼佛經的言語，圖謀在貝葉經上題名，誹謗如來佛，誣陷先聖，醜陋的言辭，邪惡的語言，怎麼能說得完呢？毫無根據的狂妄言論，實在難以一一列舉。開始於張陵的杜撰，不遵循老子的玄妙之言，錯誤地製作醮書，兼集靈寶，欺騙說從空中而得，胡說太上老君親自傳授。用三張的鬼法，來迷惑愚蠢的人，設立五運神符，來迷惑奸邪的婦女。以此來看，葛孝先只是徒勞地搜尋要妙，陶洪景只是隨意地敘述浮華的辭藻，杜光庭只是巧妙地偷竊，和強盜沒有什麼區別。陸修靜外表美好內心虛弱，和說客有什麼不同。如果不是吃苦不甘心，怎麼肯說人長道人短。鮑靜被誅殺還算可以，王浮招來的報應可不輕。傅奕、姜斌不值得記載，張生、焦輩又有什麼可說的呢？寇謙之口舌翻動，損害他人利益自己，林靈素機謀諂媚，敗壞國家，使國家滅亡。毀壞別人的祖先必定會遭到一時的羞辱，滅絕賢良必定會招來三世的災殃。因果沒有差錯，報應準確。可悲啊，法琳沒有遇到明主而遭到貶謫，可嘆啊，道世即使再次出現也難以有所作為。導致佛教徒傷心，幸好皇天開了眼。恭敬地認為，我們大元世主皇帝陛下，摒棄邪惡，歸於正道，去除虛假，儲存真實，恐怕眾生永遠沉溺於迷途，讓萬姓都登上覺悟之路，洗雪冤屈已經完畢。』）
【English Translation】 English version When Kublai (Zu Long, a title for Kublai Khan before he ascended the throne) was still in obscurity, Phags-pa (a high-ranking monk of the Sakya school of Tibetan Buddhism, and the Imperial Preceptor of the Yuan Dynasty) knew that the true emperor would emerge. Therefore, he traveled swiftly to the Prince's residence. Kublai Khan (Emperor Shizu of Yuan) treated him with exceptional respect and courtesy. In the year of Wu-wu (the specific year needs to be determined based on the context), the court held a debate on the Huahu Jing (Scripture on the Conversion of the Barbarians, a Daoist apocryphal scripture) between Buddhism and Daoism. Emperor Xianzong (Mongke Khan) issued an edict ordering Phags-pa to analyze the rights and wrongs. The Daoists were unable to answer and had to abandon their doctrines. Emperor Xianzong (Mongke Khan) was very pleased (In the eighteenth year of Zhiyuan (1281 AD), by imperial decree, the false scriptures in the Daoist canon were burned, except for the Dao De Jing (Tao Te Ching), all were burned. The elder Linquan Conglun of Bao'en Chan Temple in Dadu was ordered to preside over the burning. Conglun raised the torch and said: 'Recalling the time of Emperor Ming of Han, flames were once used to distinguish between beauty and ugliness. The Emperor of the Great Yuan continues the Hongfan, manifesting righteousness and destroying evil, who does not know this? Alas, Daoism secretly corrodes Buddhist scriptures, fabricating falsehoods from ancient times to the present, stealing the words of Shakyamuni Buddha's scriptures, plotting to inscribe their names on palm-leaf manuscripts, slandering the Tathagata Buddha, and falsely accusing the former sages. How can one fully describe their ugly words and evil language? Groundless and wild talk is difficult to enumerate. It began with Zhang Ling's fabrication, not following Lao Tzu's profound words, falsely creating sacrificial texts, and collecting Lingbao, deceiving people by saying they were obtained from the void, falsely claiming that the Supreme Lord personally transmitted them. They used the ghost methods of the Three Zhangs to deceive foolish people, and set up the Five Elements talismans to seduce wicked women. From this perspective, Ge Xiaoxian only futilely searched for essentials, Tao Hongjing only casually narrated superficial rhetoric, Du Guangting only cleverly stole, no different from robbers. Lu Xiujing was outwardly good but inwardly weak, no different from a persuader. If they did not suffer hardship and were unwilling, how would they be willing to speak of others' strengths and weaknesses? Bao Jing's execution was acceptable, but Wang Fu's retribution was not light. Fu Yi and Jiang Bin are not worth recording, and what is there to say about Zhang Sheng and Jiao Bei? Kou Qianzhi stirred up trouble with his tongue, harming others and benefiting himself, and Lin Lingsu schemed and flattered, ruining the country and causing its destruction. Destroying others' ancestors will surely suffer temporary humiliation, and exterminating the virtuous will surely bring three generations of calamity. Cause and effect are not mistaken, and retribution is accurate. Alas, it is sad that Fa Lin was demoted because he did not meet a wise ruler, and alas, it is difficult for Daoshi to achieve anything even if he reappears. Causing Buddhists to be heartbroken, fortunately, Heaven has opened its eyes. Respectfully, our Emperor of the Great Yuan, rejects evil and returns to the right path, removes falsehood and preserves truth, fearing that all beings will forever be trapped in delusion, and allows all people to ascend the path of enlightenment. The redress of grievances is complete.')
。感謝皇恩粉骨碎身。莫能酬報。遂以火炬。打一圓相云。諸仁者。只如三洞靈文。還能證此火光三昧也無。若也於斯會得。家有北斗經枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處覓天尊急著眼看)。
(己未)原妙參斷橋妙倫禪師(倫嗣師範。臨濟十七世)
己未。原妙請益斷橋妙倫。倫令參生從何來死從何去話。於是。脅不至席。口體俱忘。或如廁。惟中單而出。或發函。忘扃鐍而去。時同參僧顯。慨然曰。吾已事弗克辦。曷若輔之有成。朝夕護侍惟謹。
(庚申)原妙。參祖欽禪師
祖欽。寓北澗塔。原妙特往參叩。妙方問訊插香。欽便打出閉卻門。一再往。始得親近。乃問已前做處。妙一一供吐。欽當下悉與剿除。令看無字。自此日日參叩。欽忽問。阿誰與你拖個死屍來。聲未絕。即打。如是者不知其幾。妙扣愈䖍。
(辛酉)祖欽禪師傳法原妙
祖欽遷處州南明。辛酉二月。原妙從徑山歸堂。夢中忽憶斷橋所舉萬法歸一一歸何處話。疑情頓發。三晝夜目不交睫。至第六日。隨眾詣三塔諷經。抬頭忽睹五祖演和尚真。贊末兩句云。百年三萬六千朝。反覆元來是這漢。驀然打破拖死屍之疑。解夏至南明。欽問。阿誰。與你拖個死屍到這裡。妙便喝。欽拈棒妙
【現代漢語翻譯】 現代漢語譯本： 感謝皇恩，即使粉身碎骨也難以報答。於是拿起火炬，畫了一個圓相說：『各位仁者，就像三洞靈文，還能驗證這火光三昧嗎？如果能領會這一點，家裡供奉《北斗經》也只是白白讓人心神不安寧。如果不能領會，從此灰飛煙滅之後，任憑你們到處尋找天尊（要急著睜眼看）！』
（己未年（1259））原妙禪師參訪斷橋妙倫禪師（妙倫禪師是師範的弟子，臨濟宗第十七世）
己未年（1259），原妙禪師向斷橋妙倫禪師請教。妙倫禪師讓他參『生從何來，死往何去』的話頭。於是，他坐不穩蓆子，忘記了身體的存在。有時上廁所，只穿著中單就出來了；有時打開信函，忘記鎖門就走了。當時一同參學的僧人顯，感慨地說：『我這件事已經辦不成了，不如幫助他成就吧。』於是早晚都小心謹慎地侍奉他。
（庚申年（1260））原妙禪師參訪祖欽禪師
祖欽禪師住在北澗塔。原妙禪師特地前去參拜。原妙禪師剛問訊插香，祖欽禪師就打他出去，並關上門。去了一次又一次，才得以親近。於是問他以前的修行情況，原妙禪師一一如實稟告。祖欽禪師當即全部否定，讓他看『無』字。從此每天都去參拜。祖欽禪師忽然問：『是誰與你拖著這具死屍來的？』話音未落，就打他。像這樣不知打了多少次，原妙禪師求教的心更加虔誠。
（辛酉年（1261））祖欽禪師傳法給原妙禪師
祖欽禪師遷居到處州南明。辛酉年（1261）二月，原妙禪師從徑山回到禪堂。夢中忽然想起斷橋妙倫禪師所說的『萬法歸一一歸何處』的話頭，疑情頓發，三天三夜沒有閤眼。到第六天，跟隨眾人到三塔諷誦佛經，抬頭忽然看到五祖演和尚的畫像，讚語最後兩句說：『百年三萬六千朝，反覆原來是這漢。』驀然打破了拖死屍的疑惑。解夏後到南明，祖欽禪師問：『是誰，與你拖著這具死屍到這裡？』原妙禪師便喝了一聲。祖欽禪師拿起棒子，原妙禪師
【English Translation】 English version: I am grateful for the Emperor's grace, even if my bones are crushed, I cannot repay it. So, I took a torch and drew a circle, saying, 'Dear friends, can the Lingwen of the Three Caves still verify this Samadhi of Firelight? If you can understand this, offering the 'Beidou Jing' (The scripture of the Big Dipper) at home will only cause people to be uneasy. If you cannot understand it, after the ashes are scattered, let you look for the Celestial Venerable everywhere (look with urgent eyes)!'
(Jiwei Year (1259)) Zen Master Yuanmiao visited Zen Master Miaolun of Duanqiao (Miaolun was a disciple of Shifan, the seventeenth generation of the Linji School)
In the Jiwei year (1259), Zen Master Yuanmiao asked Zen Master Miaolun of Duanqiao for instruction. Miaolun asked him to contemplate the question 'Where does life come from, and where does death go?' As a result, he could not sit still, forgetting the existence of his body. Sometimes when going to the toilet, he would come out wearing only his underwear; sometimes when opening letters, he would forget to lock the door. At that time, the fellow practitioner Seng Xian said with emotion, 'I cannot accomplish this matter, I might as well help him succeed.' So he served him carefully day and night.
(Gengshen Year (1260)) Zen Master Yuanmiao visited Zen Master Zuqin
Zen Master Zuqin lived in the North Jian Pagoda. Zen Master Yuanmiao made a special trip to visit him. As soon as Zen Master Yuanmiao finished his greetings and inserted incense, Zen Master Zuqin beat him out and closed the door. After going again and again, he was finally able to get close. So he asked him about his previous practice, and Zen Master Yuanmiao reported everything truthfully. Zen Master Zuqin immediately denied everything and told him to look at the word 'Wu' (nothingness). From then on, he visited every day. Zen Master Zuqin suddenly asked, 'Who brought you here dragging this corpse?' Before the words were finished, he hit him. He was beaten like this countless times, and Zen Master Yuanmiao's desire to learn became even more devout.
(Xinyou Year (1261)) Zen Master Zuqin transmitted the Dharma to Zen Master Yuanmiao
Zen Master Zuqin moved to Naming in Chuzhou. In the second month of the Xinyou year (1261), Zen Master Yuanmiao returned to the meditation hall from Jingshan. In a dream, he suddenly remembered the question 'All dharmas return to one, where does one return to?' raised by Zen Master Miaolun of Duanqiao, and doubt arose, and he did not close his eyes for three days and nights. On the sixth day, he followed the crowd to the Three Pagodas to chant Buddhist scriptures, and suddenly looked up and saw the portrait of Zen Master Wuzu Yan, the last two sentences of the praise said: 'One hundred years, thirty-six thousand mornings, repeatedly, it turns out to be this man.' Suddenly broke the doubt of dragging the dead body. After the summer retreat, he went to Naming, and Zen Master Zuqin asked, 'Who brought you here dragging this corpse?' Zen Master Yuanmiao shouted. Zen Master Zuqin picked up the stick, and Zen Master Yuanmiao
把住云。今日打原妙不得。曰為甚打不得。妙拂袖便出。翼日欽問。萬法歸一一歸何處。曰狗䑛熱油鐺。曰你那裡學這虛頭來。曰正要和尚疑著。欽休去。
(癸亥)偃溪廣聞禪師入寂(浙翁琰法嗣)
廣聞。字偃溪。侯官林氏子。得度受具。遊方歷訪尊宿。后參天童浙翁琰。針芥難投。自知未及。再參于雙徑。琰笑迎曰。汝來耶。一夕坐檐間。聞更三轉入室。曳履而蹶。如夢忽醒。翼朝造室。琰舉趙州洗缽盂話。聞將啟吻。琰遽止之。平生疑情。當下冰釋。紹定戊子。出世小凈慈。歷遷名剎。所至革弊支傾。廣容徒眾。景定四年六月日入寂○浙翁琰。臺州周氏子。幼岐嶷。穎悟邁倫。徑山石橋散席。詔琰補其處。作維摩贊偈曰。毗耶示疾放憨癡。添得時人滿肚疑。不是文殊親勘破。這些毛病有誰知。又嘗書懲私篇。略曰。此書。真閻老子殿前一本赦書也。今之諸方道眼。不知若何。果能受持此書。則他日大有得力處。浙翁。每以此舉示於人。璨隱山亦云。常住金谷。除供眾外。幾如鴆毒。住持人。與司其出入者。才沾著則通身潰爛。律部載之詳矣。古人。將錢就庫下。回生姜煎藥。蓋可見。今之踞方丈者。非但刮眾人缽盂中物。以恣口腹。且將以追陪自己。非泛人情。又其甚則剜去搜買珍奇。廣作人情
。冀遷大剎。只恐他日鐵面閻老子。與你計算○原肇。通州潘氏子。生而有異。剃染受具。參浙翁琰。琰問。何處人。曰淮人。曰泗洲大聖。為什麼在揚州出現。曰今日又在杭州撞著。曰且得沒交涉。肇徐曰。自遠趨風。琰以肇警敏。欲大激發。未容其參堂。才見便云。下一轉語來。肇擬開口。琰即喝。肇以頌呈。末句云。空教回首望長安。琰曰。這裡是什杖所在。曰謝和尚掛搭始就入室之列。已而命掌記。琰歿。肇出世光孝。歷遷名剎。以至徑山。歲歉僧殘。未幾。樓閣矗霄。云衲踵至。
○栯堂禪師山居詩(略舉十首)
千丈巖前倚杖藜。有為須極到無為。言如悖出青天滓。行不中修白璧玼。馬喻豈能窮萬物。羊亡徒自泣多岐。霞西道者眉如雪。月上敲門送紫芝○人間紅日易西斜。萬巧施為總莫夸。剖出無瑕方是玉。畫成有足即非蛇。拳伸夜雨青林蕨。心吐春風碧樹花。世念一毫融不盡。功名捷徑在煙霞○白雲影里呵呵笑。地老天荒更不疑。樵徑有霜尋藥冷。石窗無月了經遲。青羝夜雪憐蘇武。黃犬西風嘆李斯。千古青編在天下。流芳遺臭更繇誰○唸唸心心不得住。胡為自抱百年憂。虛空有體須親證。定慧無門莫妄修。睡起碧天三丈日。詩成青樹一聲鳩。雙林大士分明說。會取橋流水不流○與境不幹
【現代漢語翻譯】 現代漢語譯本：希望遷移到更大的寺廟。只是擔心將來鐵面閻老子（掌管地獄的判官）會與你計算。原肇，通州潘氏之子，出生時就與衆不同。剃度受戒后，參訪浙翁琰（禪師）。琰問：『哪裡人？』答：『淮人。』問：『泗洲大聖（佛教神祇），為什麼在揚州出現？』答：『今日又在杭州撞見。』琰說：『且得沒交涉。』肇慢慢地說：『自遠趨風。』琰認為肇警覺敏銳，想要大大激發他，還沒讓他進入禪堂，才見面就說：『下一轉語來。』肇剛要開口，琰就喝止。肇以頌呈上，末句說：『空教回首望長安（唐朝首都，此處指代塵世）。』琰說：『這裡是什杖所在。』肇說：『謝和尚掛搭始就入室之列。』之後被任命掌管文記。琰去世后，肇出任光孝寺住持，歷任多座名寺住持，直至徑山寺。遇到年成不好，僧人凋敝。沒過多久，樓閣高聳入雲，僧人接踵而至。 栯堂禪師山居詩（略舉十首）： 千丈巖前倚杖藜，有為須極到無為。言如悖出青天滓，行不中修白璧玼。馬喻豈能窮萬物，羊亡徒自泣多岐。霞西道者眉如雪，月上敲門送紫芝。 人間紅日易西斜，萬巧施為總莫夸。剖出無瑕方是玉，畫成有足即非蛇。拳伸夜雨青林蕨，心吐春風碧樹花。世念一毫融不盡，功名捷徑在煙霞。 白雲影里呵呵笑，地老天荒更不疑。樵徑有霜尋藥冷，石窗無月了經遲。青羝夜雪憐蘇武，黃犬西風嘆李斯。千古青編在天下，流芳遺臭更繇誰。 唸唸心心不得住，胡為自抱百年憂。虛空有體須親證，定慧無門莫妄修。睡起碧天三丈日，詩成青樹一聲鳩。雙林大士分明說，會取橋流水不流。 與境不幹
【English Translation】 English version: He hoped to move to a larger monastery, only fearing that the iron-faced Yama (the judge of hell) would one day calculate with you. Yuan Zhao, the son of the Pan family of Tongzhou, was born with extraordinary qualities. After being tonsured and receiving the precepts, he visited Zen Master Zhe Weng Yan. Yan asked, 'Where are you from?' He replied, 'From Huai.' Yan asked, 'Why does the Great Sage of Sizhou (a Buddhist deity) appear in Yangzhou?' He replied, 'Today I also encountered him in Hangzhou.' Yan said, 'That's irrelevant.' Zhao slowly said, 'I came from afar drawn by the wind.' Yan considered Zhao to be alert and perceptive, wanting to greatly inspire him. Before allowing him to enter the meditation hall, he said upon meeting him, 'Come up with a turning phrase.' As Zhao was about to speak, Yan stopped him with a shout. Zhao presented a verse, with the last line saying, 'In vain, one turns back to look towards Chang'an (the capital of the Tang Dynasty, here referring to the mundane world).' Yan said, 'This is where the staff of punishment is.' Zhao said, 'Thank you, Abbot, for allowing me to join the ranks of those entering the inner chamber.' Later, he was appointed to manage the records. After Yan passed away, Zhao became the abbot of Guangxiao Temple, and successively served as the abbot of many famous temples, until Jingshan Temple. He encountered years of poor harvest and declining monks. Before long, the pavilions towered into the sky, and monks flocked to the temple. Zen Master Yutang's Mountain Dwelling Poems (ten selected): Leaning on a staff of藜 before a thousand-foot cliff, one must exhaust effort to reach non-action. Words that go against the grain are like dregs in the clear sky, and actions that are not in accordance with cultivation are like flaws in white jade. How can the metaphor of a horse exhaust all things, and in vain one weeps at the lost sheep on a multi-forked road. The Daoist of Xiaxi has eyebrows like snow, and the moon rises as he knocks on the door to deliver purple芝. The red sun in the human world easily sets in the west, and there is no boasting in all skillful endeavors. Only by splitting out the flawless is it jade, and drawing feet makes it not a snake. A fist stretches out in the night rain, revealing green forest ferns, and the heart spits out the spring breeze, revealing green tree flowers. If a single worldly thought cannot be completely melted away, the shortcut to fame and success lies in the misty clouds. Laughing heartily in the shadow of white clouds, there is no more doubt as the earth ages and the sky withers. Frost on the path of woodcutters makes the search for medicine cold, and the stone window is without moonlight, making the reading of scriptures slow. The green ram pities Su Wu in the night snow, and the yellow dog sighs for Li Si in the west wind. The ancient green records are under heaven, and who determines whether one's name will be fragrant or stink. Thought after thought, the mind cannot dwell, why embrace a hundred years of worry. One must personally verify that emptiness has substance, and do not falsely cultivate meditation and wisdom without a gate. Waking up, the blue sky has a three-zhang sun, and a poem is completed with the sound of a dove in the green trees. The Great Master of Shuanglin clearly said, understand that the bridge flows and the water does not flow. Not interfering with the environment
諸境盡。更將何事入思量。觀河不改初年見。種菊惟期晚節香。煙暖鹿眠三徑草。夜寒雁叫一天霜。憑誰說與貪癡客。荒隴枯骸曬夕陽○心心心已歇馳求。紙帳捲雲眠石樓。生死百年花上露。悟迷一旦鏡中頭。人言見道方修道。我笑騎牛又覓牛。舉足便超千聖去。百川昨夜轉西流○太古淳風久未回。滔滔末劫轉堪哀。素絲受色離蠶口。明月蒙塵出蚌胎。無病空花寧翳眼。有疑弓影自沉杯。何人死得偷心盡。來共鋤云共種梅○無為畢竟無為也。畢竟無為那處安。玉軸曉開先佛偈。翠微晴掃古仙壇。從他鑄印復銷印。任爾彈冠與掛冠。直入千峰萬峰去。人間謾說路行難○我自將心與我安。從他迷悟不相干。養來木馬追風急。放去泥牛飲海乾。念起萬途皆有礙。理窮千聖透應難。紅爐𦦨上看飛雪。剎剎塵塵海岳寒○擬將黃葉止兒啼。搔首碧天紅日低。讒舌不磨铦似劍。利心非酒醉如泥。堪嗟西社無人結。卻笑南華有物齊。門外桃花錦千樹。分明畫出武陵溪。
佛祖綱目卷第三十九 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第四十(霜字號)
甲子(宋理宗景定五年元世祖至元元年起)乙丑(宋度宗咸熙元年)乙亥(宋恭宗德祐元年)丙子(宋端宗景炎元年)戊寅(宋帝昺祥興
【現代漢語翻譯】 現代漢語譯本 諸境盡。更將何事入思量。一切境界都已止息，還用什麼事情來思慮衡量呢？ 觀河不改初年見。種菊惟期晚節香。觀看河流，（河流的本質）和最初看見時並無改變；種植菊花，只期望它在晚秋時節散發芬芳。 煙暖鹿眠三徑草。夜寒雁叫一天霜。溫暖的煙霧中，鹿在隱士庭院的小路上安眠；寒冷的夜晚，大雁在佈滿霜的天空中鳴叫。 憑誰說與貪癡客。荒隴枯骸曬夕陽。請問有誰能告訴那些貪婪愚癡的人，荒涼墳墓上的枯骨正在夕陽下曝曬呢？ 心心心已歇馳求。紙帳捲雲眠石樓。心啊心啊，已經停止了向外追逐。捲起紙帳，在石頭樓閣里安眠。 生死百年花上露。悟迷一旦鏡中頭。人生的百年光陰，如同花朵上的露水般短暫；覺悟與迷惑，只在一念之間，如同鏡子中的幻象。 人言見道方修道。我笑騎牛又覓牛。人們說見到『道』之後才開始修行，我卻笑他們如同騎在牛背上還在尋找牛。 舉足便超千聖去。百川昨夜轉西流。抬腳便超越了無數聖賢，所有的河流昨夜都改道向西流去（比喻徹底顛覆常理）。 太古淳風久未回。滔滔末劫轉堪哀。太古時代純樸的風氣已經很久沒有回來了，滔滔不絕的末世劫難更令人悲哀。 素絲受色離蠶口。明月蒙塵出蚌胎。潔白的絲線離開蠶口后被染色，明亮的月亮從蚌殼中出來卻蒙上了灰塵。 無病空花寧翳眼。有疑弓影自沉杯。沒有病癥的虛幻之花怎麼會遮蔽眼睛？心懷疑惑，杯中弓影也會讓人誤以為是蛇而喝下。 何人死得偷心盡。來共鋤云共種梅。有什麼人能夠徹底去除偷盜之心，來一起耕耘雲朵，一起種植梅花呢？ 無為畢竟無為也。畢竟無為那處安。所謂的『無為』，最終還是『無為』啊。既然是『無為』，又在哪裡安身立命呢？ 玉軸曉開先佛偈。翠微晴掃古仙壇。清晨打開玉軸，誦讀先佛的偈語；晴朗的天氣里，在翠微山清掃古代神仙的祭壇。 從他鑄印復銷印。任爾彈冠與掛冠。隨他們去鑄造官印又銷燬官印，任憑你們去彈冠相慶或者辭官歸隱。 直入千峰萬峰去。人間謾說路行難。直接進入千峰萬峰之中，人世間卻還在空說道路難行。 我自將心與我安。從他迷悟不相干。我讓自己心安，隨它迷惑還是覺悟，都與我無關。 養來木馬追風急。放去泥牛飲海乾。馴養的木馬追逐風的速度極快，放出去的泥牛要把海水喝乾。 念起萬途皆有礙。理窮千聖透應難。念頭一生，任何道路都有阻礙；窮盡道理，即使是千聖也難以完全通透。 紅爐𦦨上看飛雪。剎剎塵塵海岳寒。在熊熊燃燒的爐火旁觀看飛雪，每一個剎那，每一粒微塵，都感受到山嶽海洋的寒冷。 擬將黃葉止兒啼。搔首碧天紅日低。想要用黃葉來哄止小孩的啼哭，我搔著頭，看著碧藍的天空，紅紅的太陽已經西斜。 讒舌不磨铦似劍。利心非酒醉如泥。讒言的舌頭不用磨礪也鋒利如劍，貪圖利益的心即使不喝酒也像爛泥一樣醉倒。 堪嗟西社無人結。卻笑南華有物齊。可嘆西園雅集無人結社，反倒嘲笑《南華經》中萬物齊一的觀點。 門外桃花錦千樹。分明畫出武陵溪。門外的桃花如錦緞般有千棵，分明描繪出了世外桃源武陵溪的景象。 佛祖綱目卷第三十九 卍新續藏第 85 冊 No. 1594 佛祖綱目 佛祖綱目卷第四十(霜字號) 甲子(宋理宗景定五年元世祖至元元年起1264年)乙丑(宋度宗咸熙元年1265年)乙亥(宋恭宗德祐元年1275年)丙子(宋端宗景炎元年1276年)戊寅(宋帝昺祥興三年1279年)
【English Translation】 English version All realms cease. What else shall I ponder? All states have ceased. What else is there to contemplate? Watching the river, the initial view remains unchanged. Planting chrysanthemums, I only hope for their fragrance in late autumn. Observing the river, the initial view remains unchanged. Planting chrysanthemums, I only anticipate their fragrance in the late season. In the warm mist, deer sleep on the hermit's path. In the cold night, geese cry in a sky full of frost. In the warm smoke, deer slumber on the paths of the recluse's garden. In the cold night, geese call across a sky filled with frost. Who can tell the greedy and foolish, that withered bones are sunning in the setting sun on desolate mounds? Who will tell the greedy and foolish that withered bones are basking in the setting sun on barren mounds? The heart, the heart, has ceased its striving. Rolling up the paper tent, I sleep in a stone tower. The heart, the heart, has ceased its restless pursuits. Rolling up the paper screen, I sleep in a stone pavilion. A hundred years of life and death are like dew on a flower. Enlightenment and delusion are but a moment, like a reflection in a mirror. A hundred years of life and death are like dew on a flower. Enlightenment and confusion are but a moment, like a head in a mirror. People say one must see the Dao (the Way) before cultivating it. I laugh at those who ride an ox while searching for one. People say one must see the Way before cultivating it. I laugh at those who ride an ox while still searching for it. Lifting a foot, one surpasses thousands of sages. Last night, all rivers turned westward. Lifting a foot, one transcends thousands of sages. Last night, all rivers reversed their course westward (metaphor for completely overturning common sense). The pure customs of ancient times have long not returned. The endless calamities of the final age are truly lamentable. The pure customs of ancient times have not returned for a long time. The endless calamities of the final age are truly lamentable. White silk is dyed after leaving the silkworm's mouth. The bright moon is covered in dust after emerging from the oyster's womb. White silk is dyed after leaving the silkworm's mouth. The bright moon is covered in dust after emerging from the oyster's womb. How can a nonexistent flower, without illness, obscure the eyes? Doubting, the bow's reflection in the cup causes one to sink the cup. How can a nonexistent flower, without illness, obscure the eyes? With doubt, the bow's reflection in the cup causes one to sink the cup. Who can die having completely stolen their heart? Come, let us plow the clouds and plant plum blossoms together. Who can die having completely eradicated the thieving mind? Come, let us plow the clouds and plant plum blossoms together. 'Non-action' is ultimately 'non-action'. Where does 'non-action' find peace? 'Non-action' is ultimately 'non-action'. Where does 'non-action' ultimately rest? In the morning, the jade scroll opens with the verses of past Buddhas. On a clear day, the ancient immortal's altar is swept on Mount Cuiwei. In the morning, the jade scroll opens with the verses of past Buddhas. On a clear day, the ancient immortal's altar is swept on Mount Cuiwei. Let them cast seals and then melt them. Let them adjust their hats or hang them up. Let them cast seals and then melt them. Let them adjust their hats or resign from office. Go straight into thousands and ten thousands of peaks. People in the world vainly say the road is difficult. Go straight into thousands and ten thousands of peaks. People in the world vainly say the road is difficult. I myself make my heart peaceful. Let it be confused or enlightened, it is not my concern. I myself make my heart peaceful. Let it be confused or enlightened, it is not my concern. The wooden horse raised is swift in chasing the wind. The mud ox released drinks the sea dry. The wooden horse raised is swift in chasing the wind. The mud ox released drinks the sea dry. When a thought arises, all paths are obstructed. Exhausting reason, even thousands of sages find it difficult to penetrate. When a thought arises, all paths are obstructed. Exhausting reason, even thousands of sages find it difficult to penetrate. Watching the flying snow by the red furnace, in every instant, every speck of dust, the mountains and seas are cold. Watching the flying snow by the red furnace, in every instant, every speck of dust, the mountains and seas are cold. Intending to stop a child's crying with yellow leaves, I scratch my head, the red sun is low in the blue sky. Intending to stop a child's crying with yellow leaves, I scratch my head, the red sun is low in the blue sky. A slanderous tongue, unsharpened, is like a sharp sword. A greedy heart, not drunk with wine, is like mud. A slanderous tongue, unsharpened, is like a sharp sword. A greedy heart, not drunk with wine, is like mud. It is lamentable that no one forms the West Society. Yet they laugh at the view of the equality of all things in the 'Nanhua Jing' (Zhuangzi). It is lamentable that no one forms the West Society. Yet they laugh at the view of the equality of all things in the 'Nanhua Jing' (Zhuangzi). Outside the door, there are thousands of peach trees like brocade. Clearly painting the scene of Wuling Stream (Shangri-La). Outside the door, there are thousands of peach trees like brocade. Clearly painting the scene of Wuling Stream (Shangri-La). Catalog of the Patriarchs and Buddhas, Volume 39 卍 New Supplement to the Canon, Volume 85, No. 1594, Catalog of the Patriarchs and Buddhas Catalog of the Patriarchs and Buddhas, Volume 40 (Shuang Character) Jiazi (Starting from the 5th year of Jingding of Emperor Lizong of Song Dynasty and the 1st year of Zhiyuan of Emperor Shizu of Yuan Dynasty 1264) Yichou (1st year of Xianxi of Emperor Duzong of Song Dynasty 1265) Yihai (1st year of Deyou of Emperor Gongzong of Song Dynasty 1275) Bingzi (1st year of Jingyan of Emperor Duanzong of Song Dynasty 1276) Wuyin (3rd year of Xiangxing of Emperor Bing of Song Dynasty 1279)
元年)庚辰(元世祖至元十七年)乙未(成宗元貞元年)丁酉(改大德)戊申(武宗至大元年)壬子(仁宗皇慶元年)甲寅(改延祐)辛酉(英宗至治元年)癸亥(元英宗至治三年止)
(甲子)如玨禪師住徑山
如玨。婺州人。參癡鈍。嘗呈偈曰。鐘山白刃赤身挨。幾度曾經被活埋。一自人亡家破后。了知無位可安排。景定甲子。詔住徑山。
(丁卯)至溫禪師入寂(萬松法嗣曹洞宗)
初劉秉忠。以沙門野服。從世祖于藩邸。密謀帷幄。定計社稷。薦至溫於世祖。世祖登極。忠位太保參預中書省事。賜第奉先坊。錫溫號。曰佛國普安大禪師。總攝各路僧尼。忠齋居蔬食。終日澹然。溫亦銳意衛教。凡僧之田廬。見侵于豪富及他教者。皆力歸之。每歲官賜金帛。修寺之外。世味泊如。憲宗末年。納印辭職。至元丁卯五月示疾。西向右脅而逝。異香三日。茶毗。心舌牙不壞。眾庶掊其地深數尺。猶得舍利云。
(己巳)祖欽禪師住仰山(無準范法嗣臨濟十七世)
祖欽。住仰山。示眾。佛法下衰。無甚此時。全仗後生晚進。發大勇猛。負大志愿。赤手扶持。只肩擔荷。莫孤負佛祖建立垂慈法乳之恩。莫孤負國王外護匡扶水土之恩。莫孤負父母師長養育剃度之恩。莫孤負自己出家
【現代漢語翻譯】 現代漢語譯本 元年)庚辰（1280年）乙未（1295年）丁酉（1297年，改元大德）戊申（1308年，武宗至大元年）壬子（1312年，仁宗皇慶元年）甲寅（1314年，改元延祐）辛酉（1321年，英宗至治元年）癸亥（1323年，元英宗至治三年止）
（甲子）如玨禪師住持徑山
如玨，婺州人。參學于癡鈍禪師。曾呈偈語說：『鐘山白刃赤身挨，幾度曾經被活埋。一自人亡家破后，了知無位可安排。』景定甲子（1264年），奉詔住持徑山。
（丁卯）至溫禪師圓寂（萬松法嗣曹洞宗）
當初劉秉忠，以沙門野服的身份，跟隨元世祖忽必烈于藩邸，秘密謀劃，奠定國家大計。他向世祖推薦了至溫禪師。世祖登基后，劉秉忠位至太保，參與中書省事，被賜予府邸在奉先坊，賜予至溫禪師稱號，稱為『佛國普安大禪師』，總管各路僧尼事務。劉秉忠齋戒素食，終日淡泊。至溫禪師也銳意護衛佛教，凡是僧人的田地房產，被豪強或其它教派侵佔的，都盡力使其歸還。每年朝廷賞賜金帛，除了修繕寺廟之外，對世俗的享受淡泊如水。憲宗末年，交還印信辭去官職。至元丁卯（1287年）五月示現疾病，面向西方，右脅而臥圓寂。異香持續三日。火化后，心舌牙齒沒有損壞。眾人挖掘其地數尺深，仍然得到舍利。
（己巳）祖欽禪師住持仰山（無準范法嗣臨濟十七世）
祖欽，住持仰山。向大眾開示說：『佛法衰落，沒有比現在更甚的時候了。完全依靠後來的年輕人，發起大勇猛心，立下大志愿，赤手空拳地扶持，用自己的肩膀來承擔。不要辜負佛祖建立垂慈法乳的恩德，不要辜負國王外護匡扶水土的恩德，不要辜負父母師長養育剃度的恩德，不要辜負自己出家』。
【English Translation】 English version Year 1) Gengchen (1280) Yiwei (1295) Dingyou (1297, changed to Dade) Wushen (1308, Wuzong's Zhida first year) Renzi (1312, Renzong's Huangqing first year) Jiayin (1314, changed to Yanyou) Xinyou (1321, Yingzong's Zhizhi first year) Guihai (1323, the end of Yingzong's Zhizhi third year)
(Jiazi) Zen Master Rujue resides at Jingshan
Rujue, a native of Wuzhou. Studied under Zen Master Chidun. Once presented a verse saying: 'Zhongshan's white blades press against the naked body, how many times have I been buried alive. Since the death of people and the destruction of the family, I know there is no place to arrange.' In the Jiazi year of Jingding (1264), he was ordered to reside at Jingshan.
(Dingmao) Zen Master Zhiwen passed away (Lineage of Wansong, Caodong School)
Initially, Liu Bingzhong, in the guise of a wandering monk, followed Emperor Shizu (Kublai Khan) in the princely residence, secretly plotting and establishing the foundation of the nation. He recommended Zen Master Zhiwen to Emperor Shizu. After Emperor Shizu ascended the throne, Liu Bingzhong held the position of Grand Guardian, participating in the affairs of the Central Secretariat, and was granted a residence in Fengxianfang. Zen Master Zhiwen was bestowed the title 'Great Zen Master of Universal Peace of the Buddha Land', overseeing the affairs of monks and nuns in various regions. Liu Bingzhong observed vegetarianism and lived a simple life. Zen Master Zhiwen was also keen on protecting Buddhism, striving to return the fields and properties of monks that had been encroached upon by the wealthy or other religions. Each year, the court bestowed gold and silk, but apart from repairing temples, he had little interest in worldly pleasures. At the end of Emperor Xianzong's reign, he returned his seal and resigned from his position. In the Dingmao year of Zhiyuan (1287), in the fifth month, he manifested illness and passed away facing west, lying on his right side. A strange fragrance lasted for three days. After cremation, his heart, tongue, and teeth remained intact. The people dug several feet deep into the ground and still found relics.
(Jisi) Zen Master Zuqin resides at Yangshan (Lineage of Wuzhun Fan, 17th generation of Linji)
Zuqin resides at Yangshan. He addressed the assembly, saying: 'The decline of the Buddha-dharma has never been worse than it is now. It relies entirely on the later generations of young people to arouse great courage and make great vows, to support it with bare hands and carry it on their own shoulders. Do not fail the kindness of the Buddha's establishment of the Dharma, do not fail the kindness of the king's external protection and support of the land, do not fail the kindness of parents and teachers in nurturing and ordaining, do not fail your own renunciation.'
行腳之志。虛消信施。虛度光陰。時不待人。轉眼便是來生。此身不向今生度。更向何生度。此身莫待臨渴掘井。臘月三十日到來。眼光欲落未落。貪生怖死。手腳忙亂。一似落湯螃蟹。到那時。縱慾迴光返照辦此道。以破生死。遲了也。何不趁如今身。強力健打教徹去。佛法二字。難遭難遇。打個翻身墮異類中去。便不聞佛法了也。須是發大勇猛。一往直前。提起金剛寶劍。向他佛祖頭上坐。佛祖頭上臥始得。
(庚午)原妙通嗣書
原妙。在龍鬚。一日因同宿枕子墮地。忽然大悟。遂通祖欽嗣法書曰。昔年敗闕。親曾剖露師前。今日重疑。不免從頭拈出。某十五出家。二十更衣入凈慈。立三年死限學禪。遂請益斷橋和尚。令參生從何來死從何去。意分兩路。心不歸一。看看擔閣。一年有餘。每日只如個迷路人相似。那時因被三年限逼。正在煩惱中。忽見臺州凈兄。說雪巖和尚。常問你做工夫。何不去一轉。於是。欣然懷香。詣北澗塔請益。方問訊插香。被一頓痛棒打出即閉卻門。一路垂淚。回至僧堂。次日粥罷覆上。始得親近。即問已前做處。某一一供吐。當下便蒙剿除日前所積之病。卻令看個無字。從頭開發做工夫一遍。又令每日上來一轉。如人行路日日要見工程。因見說得有序。后竟不問做處。
【現代漢語翻譯】 現代漢語譯本 行腳的志向（行腳：雲遊僧侶的修行方式），白白地消耗了信徒的佈施，虛度了寶貴的光陰。時間不等人啊，轉眼間就是來世了。此身如果不在此生解脫，更待何時解脫？不要等到臨渴了才想著掘井。等到臘月三十日（指一年 শেষ দিন）到來，眼睛要落未落之時，貪生怕死，手忙腳亂，就像落入開水中的螃蟹一樣。到那時，縱然想要回光返照來修行此道，以了脫生死，也已經遲了。為何不趁著現在身體強健之時，努力參透徹悟呢？佛法二字，難遭難遇，一個翻身墮入異類之中，便再也聽不到佛法了。必須發起大勇猛心，一往直前，提起金剛寶劍，向佛祖頭上坐，佛祖頭上臥，才能有所成就。
（庚午（1330））原妙通嗣書
原妙（人名），在龍鬚（地名）。一日，因為同宿的枕頭掉在地上，忽然大悟。於是，通祖欽（人名）的嗣法書（嗣法書：禪宗用來證明弟子繼承了衣缽的憑證）中寫道：『往年失敗，曾經在師父面前剖析過。今日又生疑惑，不得不從頭說起。我十五歲出家，二十歲剃度進入凈慈寺（寺廟名），立下三年死限來學禪。於是請教斷橋和尚（人名），讓他開示『生從何來，死向何去』。但意念分成兩路，心不能歸一。眼看著時間被耽擱，一年多過去了，每日就像一個迷路的人一樣。那時因為被三年期限所逼迫，正在煩惱之中，忽然見到臺州（地名）的凈兄（人名），說雪巖和尚（人名）常常問你做功夫的情況，為何不去拜訪一下。於是，欣然地帶著香，前往北澗塔（地名）請教。剛問訊插香，就被一頓痛打趕了出來，還把門關上了。一路垂淚，回到僧堂。次日粥后再次前往，才得以親近。隨即問起之前所做的事情，我一一如實稟告。當下便蒙受師父消除了之前積累的毛病，卻讓我看『無』字，從頭開始做功夫。又讓我每日上去一趟，就像人走路一樣，每日都要看到工程的進展。因為見師父說得有條理，後來竟不再問我做功夫的情況了。』
【English Translation】 English version The aspiration of a wandering monk (行腳: a practice of wandering monks). Vainly consuming the offerings of believers, wasting precious time. Time waits for no one; in the blink of an eye, it's the next life. If this body is not liberated in this life, when will it be liberated? Don't wait until you're thirsty to dig a well. When the thirtieth day of the twelfth lunar month (referring to the last day of the year) arrives, and your eyes are about to close but haven't yet, clinging to life and fearing death, your hands and feet will be in a flurry, like a crab dropped into boiling water. At that time, even if you want to reflect on your life and cultivate this path to break free from birth and death, it will be too late. Why not take advantage of your current strong and healthy body to diligently and thoroughly understand? The two words 'Buddha Dharma' are rare and difficult to encounter. If you fall into a different realm with a single misstep, you will no longer hear the Buddha Dharma. You must generate great courage and advance straight ahead, raise the Vajra sword, and sit on the Buddha's head, lie on the Buddha's head, only then can you achieve something.
(Gengwu year (1330)) Yuanmiao's letter of Dharma transmission
Yuanmiao (person's name) was at Longxu (place name). One day, because the pillow of the person he was sharing a room with fell to the ground, he suddenly had a great enlightenment. Therefore, in the letter of Dharma transmission (嗣法書: a certificate used in Zen Buddhism to prove that a disciple has inherited the Dharma lineage) to Tongzu Qin (person's name), he wrote: 'In past failures, I have dissected myself before the master. Today, doubts arise again, and I must start from the beginning. I became a monk at the age of fifteen, and was ordained at twenty, entering Jingci Temple (temple name), setting a three-year deadline to study Zen. So I asked the monk Duanqiao (person's name) to enlighten me on 'where does life come from, and where does death go?' But my thoughts were divided into two paths, and my mind could not be unified. Watching the time being wasted, more than a year passed, and every day I was like a lost person. At that time, because I was being pressured by the three-year deadline, I was in trouble, and suddenly I saw Jing brother (person's name) from Taizhou (place name), who said that the monk Xueyan (person's name) often asked you about your practice, why not go and visit him. So, I happily took incense and went to Beijian Pagoda (place name) to ask for guidance. As soon as I greeted him and inserted the incense, I was beaten out and the door was closed. With tears in my eyes, I returned to the monks' hall. The next day, after the morning porridge, I went again and was able to get close to him. Immediately, I asked about what I had done before, and I reported everything truthfully. Immediately, I was blessed by the master to eliminate the accumulated problems, but he asked me to look at the word 'Wu' (無, meaning 'nothingness'), and start practicing from the beginning. He also asked me to go up once a day, just like a person walking, I had to see the progress of the project every day. Because I saw that the master spoke logically, he later stopped asking me about my practice.'
一入門便問。阿誰與你拖這死屍來。聲未絕。便以痛拳打出。每日但只恁么問。恁么打。正被逼拶。有些涯際。值老和尚赴南明請。臨行囑云。我去入院了。卻令人來取你。后竟絕訊息即與常州澤兄。結伴同往。至俗親處。整頓行裝。不期俗親念某等年幼不曾涉途。行李度牒。總被收卻。只得挑包上徑山。二月半歸堂。忽于次月十六夜夢中。忽憶萬法歸一一歸何處話。自此疑情頓發。直得東西不辨。南北不分。至第六日。隨眾閣上諷經。抬頭忽睹五祖演和尚真。贊末兩句云。百年三萬六千朝。反覆元來是這漢。日前拖死屍句子。驀然打破。直得魂飛膽喪。絕後再蘇。何啻放下百二十斤擔子。乃是辛酉三月二十二。少林忌日也。其年恰二十四歲。滿三年限。便欲造南明求決。那堪逼夏。諸鄉人亦不容。直至解夏。方到南明。納一場敗闕。室中雖則累蒙煅煉。明得公案。亦不受人瞞。及乎開口。心下又覺得渾了。于日用中。尚不得自繇。如欠人債相似。正欲在彼終身侍奉。不料同行澤兄。有他山之行。遽違座下。至乙丑年。老和尚在道場掛牌。時又得依附隨侍。赴天寧中間。因被詰問日間浩浩作得主么。答云作得主。又問睡夢中。作得主么。答云作得主。又問正睡著時。無夢無想。無見無聞。主在甚麼處。到這裡直得無言
可對。無理可伸。和尚囑云。從今不要你學佛學法。窮古窮今。只饑來吃飯。困來打眠。才眠覺來。抖擻精神。我這一覺主人公。畢竟在甚麼處。安身立命。雖信得及。柰資質遲鈍。轉見難明。遂坐龍鬚。自誓。𢬵一生做個癡呆漢。定要見這一著子明白。經及五年。一日睡覺。正疑此事。忽同宿道友。推枕子墮地作聲。驀然打破疑團。如在網羅中跳出。追憶日前所疑。佛祖誵訛公案。古今差別因緣。恰如泗州見大聖。遠客還故鄉元來只是舊時人。不改舊時行履處。自此安邦定國天下太平。一念無為。十方坐斷。如上所供。並是詣實。伏望尊慈。特垂詳覽。
(癸酉)持定參祖欽禪師
持定。泰和王氏子。幼絕葷茹。清苦剛立。有塵外志。而世緣奪之。年三十一剪髮。聞別傳之旨。參祖欽。欽示眾。兄弟家做工夫。若也七日夜。一念無間。眼不交眨。無個入處。斫取老僧頭。做舀屎杓。定默有所契。欽令為眾持凈。癸酉六月日。眾患痢。委身事之。未幾。定亦有疾。疾革。醫謂不可。乃取一觸桶。就屏處危坐其上。漿飲禁絕。單持正念。目不交睫者七日。第七日夜將半。忽覺山河大地。草木叢林。遍界如雪。于明月下。堂堂一身。乾坤包不得久之。如聞擊木聲。驚醒。遍體汗流疾亦愈踴躍自慶。旦詣方丈。
【現代漢語翻譯】 現代漢語譯本： 可以這樣理解。沒有道理可以爭辯。和尚囑咐說：『從今以後不要你學佛學法，窮究過去和現在。只要餓了就吃飯，困了就睡覺。剛睡醒來，抖擻精神。我這一覺的主人公，究竟在什麼地方安身立命？』雖然相信這些話，但奈何資質遲鈍，反而更加難以明白。於是坐在龍鬚席上，發誓說：『我這一生要做個癡呆的人，一定要把這一著弄明白。』經過五年，有一天睡覺，正在疑惑這件事，忽然同住的道友，把枕頭推到地上發出聲響。猛然打破了疑團，就像從網羅中跳出來一樣。回想之前所疑惑的，佛祖的錯誤公案，古今的差別因緣，恰如泗州見到大聖（指僧伽大師，觀音菩薩的化身），遠方的客人回到故鄉，原來只是舊時的人。不改變舊時的行為處事，從此安邦定國，天下太平。一念無為，十方坐斷。以上所供述的，都是真實情況。希望您慈悲，特別詳細地審閱。
（癸酉年(1633)）持定參祖欽禪師
持定，是泰和王氏的兒子。從小就斷絕葷腥，生活清苦剛毅，有超脫世俗的志向，但被世俗的緣分所牽絆。三十一歲時剃髮出家，聽聞了別傳的宗旨，參拜祖欽禪師。祖欽禪師開示大眾說：『各位同修做功夫，如果能七日七夜，一念不間斷，眼睛不眨一下，沒有一個可以進入的地方，那就砍下老僧的頭，做舀屎的勺子。』持定默默地有所領悟。祖欽禪師讓他為大眾持凈。癸酉年(1633)六月，大眾患痢疾，持定全身心地侍奉他們。不久，持定也得了病。病情危急，醫生說沒救了。於是拿來一個馬桶，就在屏風處危坐在上面，斷絕漿水飲食，一心持守正念，七天眼睛不眨一下。第七天夜裡將近一半的時候，忽然覺得山河大地，草木叢林，整個世界都像雪一樣潔白。在明月之下，堂堂正正的一個人，乾坤都包容不下。過了很久，好像聽到擊木的聲音，驚醒過來，全身汗流浹背，疾病也痊癒了，高興得跳躍起來。第二天早上就去方丈室。
【English Translation】 English version: It can be understood this way. There is no reason to argue. The monk instructed: 'From now on, I don't want you to study Buddhism or the Dharma, exhaustively investigate the past and present. Just eat when you are hungry, and sleep when you are sleepy. When you wake up, shake off your spirit. Where exactly does the protagonist of my awakening reside and establish life?' Although believing these words, but alas, the aptitude is dull, and it becomes even more difficult to understand. So, sitting on the dragon whisker mat, he vowed: 'I will be a foolish person in this life, and I must understand this move.' After five years, one day while sleeping, while doubting this matter, suddenly a fellow practitioner in the same room pushed the pillow to the ground, making a sound. Suddenly breaking the knot of doubt, like jumping out of a net. Recalling what I had doubted before, the erroneous cases of the Buddha ancestors, the different causes and conditions of ancient and modern times, just like seeing the Great Sage (referring to Sangharama, the incarnation of Avalokiteśvara) in Sizhou, a distant guest returning to his hometown, originally just an old person. Without changing the old ways of acting and dealing with things, from then on, the country will be stable and the world will be peaceful. One thought of non-action, cutting off the ten directions. What is offered above is all true. I hope you will be merciful and review it in detail.
(Guiyou Year (1633)) Chiding Visits Zen Master Zuqin
Chiding was the son of the Wang family of Taihe. From childhood, he abstained from meat and lived a simple and resolute life, with aspirations to transcend the world, but was entangled by worldly affinities. At the age of thirty-one, he shaved his head and became a monk, heard the purpose of separate transmission, and visited Zen Master Zuqin. Zen Master Zuqin instructed the public: 'Fellow practitioners, if you can work hard for seven days and seven nights, with one thought uninterrupted, without blinking your eyes, without a place to enter, then cut off the old monk's head and make a spoon for scooping feces.' Chiding silently had some understanding. Zen Master Zuqin asked him to hold purity for the public. In June of Guiyou Year (1633), the public suffered from dysentery, and Chiding served them wholeheartedly. Soon, Chiding also fell ill. The illness was critical, and the doctor said there was no cure. So, he took a commode and sat precariously on it behind the screen, cut off the intake of liquid and food, and single-mindedly held onto the right thought, without blinking his eyes for seven days. On the seventh night, near midnight, he suddenly felt that the mountains, rivers, earth, grass, trees, and forests, the entire world, were as white as snow. Under the bright moon, a dignified person, the universe could not contain him. After a long time, he seemed to hear the sound of striking wood, and woke up with a start, his whole body covered in sweat, and his illness was also cured, and he jumped up with joy. The next morning, he went to the abbot's room.
舉似欽。欽舉公案詰之。酬答無滯。示偈曰。昭昭靈靈是什麼。眨得眼來已蹉過。廁邊籌子放光明。直下元來只是我。
(甲戌)原妙禪師開法雙髻峰
原妙。隱龍鬚九載。縛柴為龕。風穿日炙。冬夏一衲。不扇不爐。日搗松和糜。延息而已。嘗積雪沒龕旬餘。路梗絕煙火。咸謂死矣。雪霽。宴坐如初。有僧名若瓊。焚祠牒從妙于龍鬚。忽染病。妙曰。病中絕緣。正好做工夫。汝臭皮袋。悉委之於我。但和病捱去。決不相賺。瓊病亟索浴。俯見湯影即有省。喜笑如脫沉痾。信宿書曰。三十六年顛倒。今日一場好笑。娘生鼻孔豁開。放出無毛鐵鷂。妙問。如何是娘生鼻孔。瓊豎起筆。妙曰。又喚甚麼。作無毛鐵鷂。瓊擲筆而逝甲戌。妙遷武康雙髻峰○智愚。四明人。屢住名剎。甲戌。遷徑山。示眾。己眼未明底。因甚將虛空作布褲著。畫地為牢。因甚透這個不過。入海算沙底。因甚向針鋒頭上翹足。
(丁丑)虛舟普度禪師住徑山
普度。字虛舟。江都人。史姓。出家遍參。至饒州薦福。謁無得。得遷福嚴華藏。度亦與之俱。一日。得問。不與萬法為侶者是甚麼人。曰金香爐下鐵崑崙。曰將謂這矮子。有長處見解只如此。度曲躬作禮曰。謝和尚證明。出世金陵半山。屢遷名剎。至元丁丑。被命
【現代漢語翻譯】 現代漢語譯本： 欽禪師（欽：禪師名）便向他提問，考察他的禪學見解，原妙禪師對答如流，沒有絲毫遲滯。欽禪師於是作偈語開示說：『昭昭靈靈的是什麼？眼睛一眨就已經錯過了。廁所邊的籌子放出光明，原來直下就是我。』
（甲戌年(1274年)）原妙禪師在雙髻峰開創道場
原妙禪師，在龍鬚山隱居九年，用柴草捆紮成茅庵，任憑風吹日曬，冬夏只穿一件衲衣，不用扇子也不用火爐。每天舂搗松和米，以此來延續生命。曾經積雪淹沒了茅庵十多天，道路阻塞斷絕了炊煙，大家都認為他已經死了。雪後天晴，他仍然像原來一樣端坐。有個僧人名叫若瓊，燒掉了祠牒後跟隨原妙禪師在龍鬚山修行。忽然得了重病，原妙禪師說：『病中與外緣斷絕，正好用功修行。你這臭皮囊，全部委託給我，只管和疾病作鬥爭，我決不會欺騙你。』若瓊病重，要求洗澡，俯身看見湯中的影子，立刻有所領悟，高興得像擺脫了沉重的疾病。過了一夜，寫道：『三十六年顛倒，今天真是好笑。娘生鼻孔豁然打開，放出無毛的鐵鷂。』原妙禪師問：『如何是娘生鼻孔？』若瓊豎起筆。原妙禪師說：『又叫它作什麼無毛鐵鷂？』若瓊扔掉筆去世了。甲戌年(1274年)，原妙禪師遷往武康雙髻峰。智愚禪師，是四明人，多次住在著名寺廟。甲戌年(1274年)，遷往徑山。向大眾開示說：『自己眼目未明的人，為什麼將虛空當作布褲穿？在地上畫個圈當作牢房，為什麼透不過這個圈子？入海算沙的人，為什麼要在針尖頭上翹起腳？』
（丁丑年(1277年)）虛舟普度禪師住持徑山
普度禪師，字虛舟，江都人，俗姓史。出家后四處參學，到達饒州薦福寺，拜見無得禪師。無得禪師遷往福嚴華藏寺，普度禪師也跟隨他一起去。一天，無得禪師問：『不與萬法為侶的是什麼人？』普度禪師回答說：『金香爐下的鐵崑崙。』無得禪師說：『我以為這矮個子，有什麼長處見解，也只不過如此。』普度禪師彎腰作揖說：『感謝和尚證明。』後來在金陵半山寺出世，多次遷往著名寺廟。至元丁丑年(1277年)，奉命住持徑山。
【English Translation】 English version: Zen Master Qin then questioned him, examining his Zen insights. Zen Master Yuanmiao answered fluently, without any hesitation. Zen Master Qin then composed a verse to enlighten him, saying: 'What is clearly and spiritually bright? A blink of an eye and it's already missed. The counting stick beside the toilet emits light, originally it's just me.'
(Jiaxu Year (1274 AD)) Zen Master Yuanmiao founded a monastery at Shuangji Peak
Zen Master Yuanmiao, lived in seclusion in Longxu Mountain for nine years, binding firewood to make a thatched hut, enduring wind and sun, wearing only one kasaya in winter and summer, without using a fan or a stove. Every day, he pounded pine and rice to sustain his life. Once, the accumulated snow submerged the hut for more than ten days, the road was blocked and the smoke from cooking fires was cut off, everyone thought he was dead. After the snow cleared, he was still sitting in meditation as before. There was a monk named Ruoqiong, who burned his Taoist certificate and followed Zen Master Yuanmiao to practice in Longxu Mountain. Suddenly he fell seriously ill, Zen Master Yuanmiao said: 'Being cut off from external conditions in illness is a good time to practice diligently. Entrust this stinking skin bag entirely to me, just fight against the illness, I will never deceive you.' Ruoqiong was seriously ill and asked for a bath, he bowed and saw his reflection in the soup, and immediately had an epiphany, rejoicing as if he had gotten rid of a serious illness. After one night, he wrote: 'Thirty-six years of upside down, today is really laughable. The nose I was born with is wide open, releasing a featherless iron falcon.' Zen Master Yuanmiao asked: 'What is the nose I was born with?' Ruoqiong raised his pen. Zen Master Yuanmiao said: 'What else do you call it, a featherless iron falcon?' Ruoqiong threw away his pen and passed away. In the Jiaxu Year (1274 AD), Zen Master Yuanmiao moved to Shuangji Peak in Wukang. Zen Master Zhiyu, was a native of Siming, and lived in famous temples many times. In the Jiaxu Year (1274 AD), he moved to Jingshan. He instructed the public, saying: 'Those whose own eyes are not clear, why do they wear emptiness as cloth pants? Drawing a circle on the ground as a prison, why can't they break through this circle? Those who count sand in the sea, why do they raise their feet on the tip of a needle?'
(Dingchou Year (1277 AD)) Zen Master Xuzhou Pudu resided at Jingshan
Zen Master Pudu, styled Xuzhou, was a native of Jiangdu, with the surname Shi. After leaving home, he studied everywhere, arriving at Jianfu Temple in Raozhou, and visited Zen Master Wude. Zen Master Wude moved to Fuyan Huazang Temple, and Zen Master Pudu also followed him. One day, Zen Master Wude asked: 'Who is it that does not associate with the myriad dharmas?' Zen Master Pudu replied: 'The iron Kunlun under the golden incense burner.' Zen Master Wude said: 'I thought this short man had some strengths and insights, but it's just like this.' Zen Master Pudu bowed and said: 'Thank you, Reverend, for the confirmation.' Later, he emerged at Banshan Temple in Jinling, and moved to famous temples many times. In the Dingchou Year (1277 AD) of the Zhiyuan era, he was ordered to reside at Jingshan.
徑山。
(庚辰)虛舟普度禪師入寂(無得法嗣臨濟宗)
普度。住徑山。值火余。志圖興復將有緒。俄示微恙。索筆大書曰。八十二年。駕無底船。踏翻歸去明月一天。至元庚辰四月日入滅○妙高。字云峰。長溪人。家世業儒。母夢池上嬰兒。合爪坐蓮花。心手捧得之。覺而生高。因名夢池。自幼嗜書。力學尤耽釋典。固請學出世法。父母以夢故不忍奪。出家受具。首參道沖。沖曰。此兒語。纚纚有序。吾宗瑚璉也。又參師範。范尤器重。擬充侍職。高嘆曰。懷安敗名。吾不遍參諸方不止也。遂之育王。見廣聞。入室掌藏鑰。一日聞。舉譬如牛過窗欞頭角四蹄都過了因甚尾巴過不得。高劃然有省。答曰。鯨吞海水盡。露出珊瑚枝。聞曰。也只道得一半。后出世南興大蘆。屢遷至蔣山。歷十有三載乙亥。寺被兵革。軍士有迫高求金者。以刃擬高。高延頸曰。欲殺即殺。吾頭非汝礪刃石。辭色雍容。了無怖畏。軍士感動。擲刃而去。庚辰。詔住徑山 初元世祖即帝位。尊癹思八為國師。至元庚午。升號帝師大寶法王。更賜玉印。統領諸國釋教。為皇太子。說器世界等彰所知論。力辭西歸。十七年十一月日入寂。
(辛巳)原妙禪師入死關
原妙。住雙髻。丙子。學徒避兵四去。妙獨掩關危坐。
【現代漢語翻譯】 現代漢語譯本 徑山。
（庚辰（1280年））虛舟普度禪師圓寂（沒有得法的弟子，屬於臨濟宗）
普度禪師，住在徑山。當時徑山遭遇火災後，他立志要復興寺廟，事情將要有眉目的時候，忽然得了小病。他拿起筆寫道：『八十二年，駕著無底的船，踏翻歸去，明月照耀著整個天空。』于至元庚辰（1280年）四月圓寂。妙高禪師，字云峰，是長溪人。他的家族世代以儒學為業。他的母親夢見池塘上有個嬰兒，合著手掌坐在蓮花上，用手捧著他。醒來后就生下了妙高禪師，因此取名為夢池。他從小就喜歡讀書，努力學習，尤其沉迷於佛經。他堅決請求學習出世之法，他的父母因為那個夢的緣故，不忍心阻止他。於是他出家受戒。最初參拜道沖禪師，道沖禪師說：『這個孩子說話，有條有理，是我們宗門的棟樑之才。』他又參拜師範禪師，師範禪師尤其器重他，打算讓他擔任侍者的職務。妙高禪師嘆息道：『懷安因為名利而失敗，我不遍參各地禪師是不會停止的。』於是他前往育王寺，拜見廣聞禪師，在室內掌管藏經的鑰匙。有一天，廣聞禪師舉例說：『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴過不去？』妙高禪師豁然開悟，回答說：『鯨吞海水盡，露出珊瑚枝。』廣聞禪師說：『也只說對了一半。』後來他出任南興大蘆寺住持，多次遷徙，最後到了蔣山。經歷了十三年，在乙亥年（時間不明），寺廟遭遇戰火，士兵中有逼迫妙高禪師交出金錢的，用刀威脅他。妙高禪師伸長脖子說：『想殺就殺，我的頭不是你磨刀的石頭。』他的言辭神色從容，沒有絲毫的恐懼。士兵被感動，扔掉刀離開了。庚辰年（1280年），朝廷下詔讓他住持徑山。 初元世祖即位稱帝，尊奉癹思八（Phags-pa，帝師）為國師。至元庚午年（1270年），晉陞稱號為帝師大寶法王，並賜予玉印，統領各國的佛教事務。為皇太子講解《器世界等彰所知論》。他極力推辭要返回西藏，於十七年十一月圓寂。
（辛巳（1281年））原妙禪師進入死關
原妙禪師，住在雙髻山。丙子年（時間不明），學徒們爲了躲避戰亂四處離去，只有原妙禪師獨自關閉房門，端正危坐。
【English Translation】 English version Jingshan Mountain.
(Gengchen year (1280)) Zen Master Xuzhou Pudu passed away (without any Dharma heirs, belonging to the Linji school).
Pudu resided at Jingshan Mountain. At that time, Jingshan Mountain suffered a fire. He was determined to restore the temple, and just as things were about to take shape, he suddenly fell ill. He picked up a pen and wrote: 'Eighty-two years, sailing a bottomless boat, overturning and returning, the bright moon illuminates the entire sky.' He passed away in the fourth month of the Gengchen year (1280) of the Zhiyuan era. Zen Master Miaogao, styled Yunfeng, was a native of Changxi. His family had been engaged in Confucianism for generations. His mother dreamed of a baby in a pond, with hands clasped, sitting on a lotus flower, holding him in her hands. Upon waking, she gave birth to Miaogao, hence the name Mengchi (Dream Pond). From a young age, he loved to read, studied diligently, and was especially absorbed in Buddhist scriptures. He firmly requested to study the Dharma of transcending the world, and his parents, because of the dream, could not bear to stop him. So he left home and received ordination. He first visited Zen Master Daochong, who said: 'This child speaks with order and reason, he is a pillar of our school.' He also visited Zen Master Shifan, who especially valued him and intended to have him serve as an attendant. Zen Master Miaogao sighed: 'Huai'an failed because of fame and gain, I will not stop until I have visited all the Zen masters in various places.' So he went to Yuwang Temple and met Zen Master Guangwen, managing the key to the scripture collection in the room. One day, Zen Master Guangwen gave an example: 'For example, a cow passing through a window frame, the head, horns, and four hooves have all passed, why can't the tail pass?' Zen Master Miaogao suddenly realized and replied: 'The whale swallows the sea, revealing coral branches.' Zen Master Guangwen said: 'You have only said half of it correctly.' Later, he took office as the abbot of Nanxing Dalu Temple, moved several times, and finally arrived at Jiangshan. After thirteen years, in the Yihai year (time unknown), the temple was hit by war, and soldiers forced Zen Master Miaogao to hand over money, threatening him with a knife. Zen Master Miaogao stretched his neck and said: 'Kill me if you want, my head is not a whetstone for your knife.' His words and expressions were calm and composed, without any fear. The soldiers were moved, threw away their knives, and left. In the Gengchen year (1280), the court issued an edict for him to reside at Jingshan Mountain. When Emperor Shizu of the early Yuan Dynasty ascended the throne, he honored Phags-pa (Imperial Preceptor) as the State Preceptor. In the Gengwu year (1270) of the Zhiyuan era, he was promoted to the title of Imperial Preceptor Dabao Fa Wang (Great Treasure Dharma King) and granted a jade seal, leading Buddhist affairs in various countries. He lectured on the 'Treatise on the Manifestation of Knowledge, such as the World of Vessels' for the Crown Prince. He strongly declined to return to Tibet and passed away in the eleventh month of the seventeenth year.
(Xin Si year (1281)) Zen Master Yuanmiao entered the death retreat.
Zen Master Yuanmiao resided at Shuangji Mountain. In the Bingzi year (time unknown), the disciples fled in all directions to avoid the war, only Zen Master Yuanmiao closed the door alone, sitting upright and solemnly.
及按堵。啟戶視之。則那伽如故。於是。戶屨彌伙。應接不暇。乃以拄杖橫肩。顧左右云。大眾會么。楖𣗖橫肩不顧人。直入千峰萬峰去。己卯春。腰包宵遁。直造天目。西峰有獅子巖。㧞地千仞。崖石林立。妙樂之。有終焉之意。未幾。慕膻之蟻復集。辛巳。復造巖西石洞。營小室如舟。扁曰死關。上溜下淖。風雨飄搖。絕給侍。屏服用。不澡身。不剃髮。截甕為鐺。並日一食晏如也。洞非梯莫登。撤梯斷緣。雖弟子罕得瞻視。設三關語。以驗學者云。大徹底人。本脫生死。因甚命根不斷。佛祖公案。只是一個道理因甚有明與不明。大修行人。當遵佛行。因甚不守毗尼。儻下語不契。遂閉門弗接。
(癸未)祖欽禪師傳法持定
至元戊寅。祖欽。命持定為僧。付衣偈曰。無相福田衣。我今付與汝。悟明心地后。如龍吐甘雨。自是隨大僧歸堂。脅不沾席者又六年。一日聞欽上堂。舉亡僧死了燒了向甚麼處去。自代云。山河及大地。全露法王身。言下疑情蕩盡。身如涌高丈許。眾退。即詣方丈曰。適來和尚舉揚般若。驚得法堂前石獅子。笑舞不已。欽曰。試道看。曰劫外春回萬物枯。山河大地一塵無。法身超出如何舉。笑倒西天碧眼胡。欽。敲面前卓子曰。山河大地一塵無。這個是什麼。定作掀倒勢。欽笑
【現代漢語翻譯】 現代漢語譯本： 以及堵住（山洞）。打開門看，那伽（龍）仍然像原來一樣。於是，送鞋的人越來越多，應接不暇。於是，他用拄杖橫在肩上，看著左右說：『大眾都來了嗎？』像楖𣗖（一種樹）一樣橫著肩不顧別人，直接進入千峰萬峰之中。己卯年（具體年份需要查對，例如1279年）春天，帶著腰包悄悄逃走，直接去了天目山。西峰有獅子巖，拔地千仞，懸崖峭壁林立，他很喜歡這裡，有在此終老的想法。沒過多久，像螞蟻一樣愛慕名聲的人又聚集來了。辛巳年（具體年份需要查對，例如1281年），又在巖石西邊的石洞里，建造像船一樣的小室，題名為『死關』。上面漏水，下面潮濕，風雨飄搖。斷絕供給侍奉，不用任何東西，不洗澡，不剃髮，截斷瓦甕當鍋，每天只吃一頓飯，安然自得。洞穴沒有梯子就無法攀登，撤掉梯子斷絕攀援，即使是弟子也很難瞻仰看到他。設定三道關語，用來檢驗學習的人，說：『大徹大悟的人，本來就脫離了生死，為什麼命根不斷？佛祖的公案，只是一個道理，為什麼有明白與不明白？大修行人，應當遵循佛的言行，為什麼不遵守毗尼（戒律）？』如果回答不符合，就關上門不接見。
（癸未年，具體年份需要查對，例如1283年）祖欽禪師傳法給持定。
至元戊寅年（1278年），祖欽命令持定出家為僧，授予袈裟並說偈語：『無相福田衣，我今付與汝，悟明心地后，如龍吐甘雨。』從此跟隨大眾僧回到禪堂，六年時間睡覺時身體不沾蓆子。一天，聽到祖欽上堂說法，舉例說亡故的僧人死了燒了之後去哪裡了？自己回答說：『山河及大地，全露法王身。』言語之下，疑慮全部消失，身體好像涌高一丈多。眾人退下後，立刻去方丈室說：『剛才和尚您宣揚般若（智慧），驚得法堂前的石獅子，高興得跳舞不止。』祖欽說：『試著說來聽聽。』（持定）說：『劫外春回萬物枯，山河大地一塵無，法身超出如何舉，笑倒西天碧眼胡。』祖欽敲打面前的桌子說：『山河大地一塵無，這個是什麼？』持定做出掀翻的姿勢。祖欽笑了。
【English Translation】 English version: And blocked it up. Opening the door to look, the Nāga (dragon) was still as before. Thereupon, the number of those delivering shoes increased, and he was unable to attend to them all. So, he placed his staff across his shoulder and, looking to his left and right, said, 'Has the assembly gathered?' Like a Tiezhang (a type of tree), he shouldered his staff without regard for others, going straight into the thousands and tens of thousands of peaks. In the spring of the year Ji Mao (year needs to be verified, e.g., 1279 AD), he secretly absconded with his bag, heading straight for Tianmu Mountain. On the West Peak was the Lion Rock, rising a thousand ren (ancient unit of length) from the ground, with cliffs and rocks standing tall. He delighted in it, intending to end his days there. Before long, ants attracted by the scent of fame gathered again. In the year Xin Si (year needs to be verified, e.g., 1281 AD), he again built a small room like a boat in a stone cave west of the rock, naming it 'Death Gate'. It leaked above and was damp below, swaying in the wind and rain. He cut off service, abstained from using anything, did not bathe, did not shave his head, cut an urn to make a pot, and ate one meal a day as if at ease. The cave could not be climbed without a ladder. He removed the ladder, cutting off access, so that even his disciples rarely had the chance to see him. He set up three critical questions to test those who studied, saying, 'A person who is thoroughly enlightened has originally escaped birth and death, so why is the root of life not severed? The public cases of the Buddhas and Patriarchs are just one principle, so why is there clarity and non-clarity? A great practitioner should follow the conduct of the Buddha, so why not observe the Vinaya (precepts)?' If the answer did not match, he would close the door and not receive them.
In the year Gui Wei (year needs to be verified, e.g., 1283 AD), Zen Master Zuqin transmitted the Dharma to Chiding.
In the year Zhiyuan Wu Yin (1278 AD), Zuqin ordered Chiding to become a monk, bestowing upon him the robe and saying in verse: 'The robe of the field of merit without form, I now bestow upon you. After realizing the enlightened mind-ground, it is like a dragon spitting sweet rain.' From then on, he followed the great assembly of monks back to the meditation hall, and for six years his body did not touch the mat when sleeping. One day, he heard Zuqin giving a Dharma talk, citing the example of a deceased monk who, after dying and being cremated, where did he go? He answered himself, 'Mountains, rivers, and the great earth, fully reveal the Dharma King's body.' At these words, all doubts vanished, and his body seemed to rise a zhang (ancient unit of length) or more. After the assembly withdrew, he immediately went to the abbot's room and said, 'Just now, the abbot was expounding Prajna (wisdom), startling the stone lion in front of the Dharma hall, causing it to dance with joy.' Zuqin said, 'Try to say it.' (Chiding) said, 'Beyond the kalpa, spring returns and all things wither, mountains, rivers, and the great earth are without a speck of dust, how can the Dharma body that transcends be expressed, laughing and toppling the blue-eyed barbarian of the Western Heaven.' Zuqin struck the table in front of him and said, 'Mountains, rivers, and the great earth are without a speck of dust, what is this?' Chiding made a gesture of overturning it. Zuqin laughed.
曰。一彩兩賽。及入室問曰。親切處道將一句來。曰不道。曰為什麼不道。定拈起手中香合子曰。這個得來。不直半文錢欽曰。多口漢。欽巡堂次。定以楮被褁身而睡。欽召至方丈。厲聲曰。我巡堂。汝打睡。若道得即放過。汝若道不得。趁汝下山。定隨口答曰。鐵牛無力懶耕田。帶索和犁就雪眠。大地白銀都蓋覆。德山無處下金鞭。欽曰。好個鐵牛也。因以為號。
(丙戌)原妙禪師傳法了義
了義。德清湯氏子。自幼不茹葷血。六歲始能言。但從其母誦法華經。於人世事。懵無所知。姿貌巍然。志若有所待。年十七。有禪者過之。誦原妙上堂語曰。欲窮千里目。更上一層樓。義忽言曰。此大善知識。必能為人㧞釘去橛。爾能與我往見之乎。母大驚異。乃為具衣裝。與之行。見妙于死關為童。妙曰。汝所持何多為。曰。以待寒暑。曰學佛者不如是。義即刻盡散諸人。乃令提萬法歸一話。因名之曰從一。他日。妙為僧舉牛過窗欞話。義聞之。忽然生疑。參究不倦。一日告妙曰。上極天宮。下窮水際。盡大地一琉璃瓶。曰莫作聖解。他日過缽盂塘。見松上雪墜。有省。即呈頌曰。不問南北與東西。大地山河一片雪。聲未絕。妙痛棒之。不覺隕身崖下。懸崖壁立。人意其必死。同學明通。捫蘿接磴以救之。則
【現代漢語翻譯】 現代漢語譯本： 欽（指高峰原妙禪師的弟子鐵牛定禪師）說：『一個綵頭，兩次比賽。』等到進入方丈室，欽問道：『說一句親切的話來聽聽。』定禪師說：『不說。』欽禪師說：『為什麼不說？』定禪師拿起手中的香盒說：『這個東西得來，不值半文錢。』欽禪師說：『多嘴的傢伙。』欽禪師巡視禪堂時，定禪師用粗紙被裹著身體睡覺。欽禪師叫他到方丈室，厲聲說：『我巡視禪堂，你卻打瞌睡。如果說得對，就放過你。如果說不對，就趕你下山。』定禪師隨口答道：『鐵牛無力懶耕田，帶索和犁就雪眠。大地白銀都蓋覆，德山（指德山宣鑒禪師）無處下金鞭。』欽禪師說：『好一頭鐵牛啊。』因此就用『鐵牛』作為他的號。
（丙戌年（1346））原妙禪師傳法了義（指鐵牛定禪師）
了義（鐵牛定禪師），德清（今浙江省湖州市德清縣）湯氏之子。自幼不吃葷腥。六歲才會說話，只會跟著他的母親誦讀《法華經》，對人世間的事情，懵懂無知。姿態容貌莊嚴，心志好像在等待著什麼。十七歲時，有個禪者路過他家，誦讀原妙禪師的上堂語說：『欲窮千里目，更上一層樓。』了義忽然說：『這位是大善知識，必定能夠為人拔釘去橛。你能帶我去見他嗎？』他的母親非常驚訝，就為他準備了衣物，帶他去見原妙禪師，當時原妙禪師在死關做童子。原妙禪師問：『你拿著這些東西做什麼？』了義回答說：『用來抵禦寒暑。』原妙禪師說：『學佛的人不應該這樣。』了義立刻把所有的東西都分給了其他人，於是原妙禪師就讓他參『萬法歸一』的話頭，因此給他取名為『從一』。有一天，原妙禪師為僧眾舉『牛過窗欞』的話頭，了義聽了之後，忽然產生疑問，參究不倦。一天，他告訴原妙禪師說：『上極天宮，下窮水際，盡大地一琉璃瓶。』原妙禪師說：『不要作聖解。』有一天，他經過缽盂塘，看見松樹上的雪掉落，有所領悟，就呈上頌說：『不問南北與東西，大地山河一片雪。』話音未落，原妙禪師就痛打他一棒，不覺從懸崖上掉了下去。懸崖壁立，人們認為他必死無疑。同學明通，攀著藤蘿，接連搭著木樁去救他，結果發現他
【English Translation】 English version: Qin (referring to Zen Master Tieniu Ding, a disciple of Zen Master Gaofeng Yuanmiao) said, 'One prize, two competitions.' After entering the abbot's room, Qin asked, 'Say a kind word for me to hear.' Zen Master Ding said, 'I won't say it.' Zen Master Qin said, 'Why won't you say it?' Zen Master Ding picked up the incense box in his hand and said, 'This thing is not worth half a penny.' Zen Master Qin said, 'A talkative fellow.' When Zen Master Qin was patrolling the Zen hall, Zen Master Ding was sleeping wrapped in coarse paper. Zen Master Qin summoned him to the abbot's room and said sternly, 'I am patrolling the Zen hall, but you are dozing off. If you can say it right, I will let you go. If you can't say it right, I will send you down the mountain.' Zen Master Ding replied casually, 'The iron ox is too weak to plow the field, the rope and plow sleep in the snow. The earth is covered with white silver, and Deshan (referring to Zen Master Deshan Xuanjian) has nowhere to use the golden whip.' Zen Master Qin said, 'What a good iron ox!' Therefore, he used 'Iron Ox' as his name.
(Bingxu year (1346)) Zen Master Yuanmiao transmitted the Dharma to Liaoyi (referring to Zen Master Tieniu Ding)
Liaoyi (Zen Master Tieniu Ding), was the son of the Tang family of Deqing (now Deqing County, Huzhou City, Zhejiang Province). He did not eat meat from an early age. He didn't speak until he was six years old, and only followed his mother to recite the 'Lotus Sutra'. He was ignorant of the affairs of the world. His appearance was solemn, and his ambition seemed to be waiting for something. At the age of seventeen, a Zen monk passed by his home and recited Zen Master Yuanmiao's words in the hall, 'To see a thousand miles, go up another floor.' Liaoyi suddenly said, 'This is a great virtuous teacher, who will surely be able to remove nails and pegs for people. Can you take me to see him?' His mother was very surprised, so she prepared clothes for him and took him to see Zen Master Yuanmiao, who was then working as a boy in the death pass. Zen Master Yuanmiao asked, 'What are you holding these things for?' Liaoyi replied, 'To resist the cold and heat.' Zen Master Yuanmiao said, 'Those who study Buddhism should not be like this.' Liaoyi immediately distributed all the things to others, so Zen Master Yuanmiao asked him to participate in the topic of 'all dharmas return to one', so he named him 'Congyi'. One day, Zen Master Yuanmiao raised the topic of 'the ox passing through the window' for the monks, and Liaoyi suddenly had doubts after hearing it, and he tirelessly participated in the study. One day, he told Zen Master Yuanmiao, 'Up to the heavenly palace, down to the water's edge, the whole earth is a glass bottle.' Zen Master Yuanmiao said, 'Don't make holy interpretations.' One day, he passed by Boyu Pond and saw the snow falling from the pine tree, and he realized something, so he presented a verse saying, 'Regardless of north, south, east, or west, the mountains and rivers of the earth are a piece of snow.' Before the words were finished, Zen Master Yuanmiao beat him hard with a stick, and he fell off the cliff unconsciously. The cliff was steep, and people thought he would surely die. His classmate Mingtong climbed the vines and built wooden stakes to save him, and found that he
義已出半山。無所苦也。乃曰。我往江西。見欽公去也。通曰。汝孤負老漢棒矣。力挽之還。義即還山之西禪庵。自誓曰。我若七日不證。則決去矣。遂端直堅壁。忘廢𥨊食。夜則攀樹。露立達旦。未至所期。豁然大悟。馳至死關呼曰。老和尚。今日謾我不得也。因呈頌曰。大地山河一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。妙上堂。我二十餘年。佈個縵天網子。打鳳羅龍。不曾遇著。得一鰕一蟹。今日不期有個蟭螟蟲。撞入網中。固是不堪上眼。三十年後。向孤峰絕項。揚聲大叫。且道。叫個什麼。舉拂子云。大地山河一片雪。義便奪拂子。為眾舉揚。呵厲同學。辭不少遜。復曰。盡大地有一人發真歸元。從一皆知之。妙嘆其俊快。一日有僧參妙。妙令見義。義曰。驀直去。久參者愧之。幾有命若懸絲之慮。遂歸德清。其母。為賣簪珥。與義同入武康上柏山。結茅以居。人皆莫測。五載還山。妙曰。大有人道你拖泥帶水。曰兩眼對兩眼。遂剃落。改其名曰了義。亡何。分座說法。孤峭嚴峻。機鋒不可觸。十方叢林。聞義首座之名。莫不驚歎。
(丁亥)友云宗鍪禪師入寂(妙峰善法嗣臨濟十五世)
宗鍪。住佛頂峰。至元丁亥七月。忽示疾。二十七日。集眾囑後事。復彈指一聲云。
【現代漢語翻譯】 現代漢語譯本： 義已經離開半山了，沒有什麼痛苦。於是說：『我要去江西，拜見欽公。』通說：『你辜負了我這老漢的棒喝啊！』極力挽留他回來。義就回到山中的西禪庵，發誓說：『我如果七天之內不能證悟，就決定離開這裡！』於是端身正坐，堅守不出，忘記睡眠和飲食，夜晚就攀著樹，在露天站立到天亮。還沒到約定的時間，忽然大悟。跑到死關喊道：『老和尚，今天你騙不了我了！』於是呈上頌說：『大地山河一片雪，太陽一照便無蹤。從此不疑諸佛祖，更無南北與西東。』 妙上堂說：『我二十多年來，佈下彌天大網，用來捕捉鳳和龍，不曾遇到。得到一隻蝦一隻蟹。今天沒想到有個小蟲子，撞入網中，實在是不堪入眼。三十年後，向孤峰絕頂，揚聲大叫。』且說，叫個什麼？舉起拂塵說：『大地山河一片雪。』義便奪過拂塵，為大家舉揚，呵斥同學，言辭毫不遜色。又說：『盡大地有一人發真歸元，從一皆知之。』妙讚歎他俊敏快捷。一天，有個僧人蔘訪妙，妙讓他去見義。義說：『驀直去。』久參者感到慚愧。幾乎有性命危在旦夕的顧慮。於是回到德清，他的母親，賣掉簪子和耳環，與義一同進入武康上柏山，結茅屋居住。人們都無法理解。五年後回到山上，妙說：『大有人說你拖泥帶水。』義說：『兩眼對兩眼。』於是剃髮，改名爲了義。不久，分座說法，孤傲嚴峻，機鋒不可觸碰。十方叢林，聽到義首座的名字，無不驚歎。 （丁亥（1287））友云宗鍪禪師圓寂（妙峰善的法嗣，臨濟宗第十五世） 宗鍪，住在佛頂峰。至元丁亥（1287）七月，忽然示現疾病。二十七日，召集眾人囑咐後事，又彈指一聲說：
【English Translation】 English version: Yi had already left Banshan, and there was no suffering. Then he said, 'I am going to Jiangxi to see Master Qin.' Tong said, 'You have let down this old man's staff!' He tried hard to persuade him to return. Yi then returned to the Xichan Hermitage in the mountains and vowed, 'If I cannot attain enlightenment within seven days, I will definitely leave!' So he sat upright, steadfastly secluded himself, forgetting sleep and food, and at night he climbed trees, standing in the open until dawn. Before the appointed time, he suddenly had a great enlightenment. He ran to the death barrier and shouted, 'Old Master, you can't deceive me today!' Then he presented a verse saying, 'The great earth, mountains, and rivers are a sheet of snow, the sun shines and there is no trace. From now on, I will not doubt all the Buddhas and Patriarchs, there is no north, south, west, or east.' Miao ascended the hall and said, 'For more than twenty years, I have spread a boundless net to catch phoenixes and dragons, but I have never encountered one. I got a shrimp and a crab. Today, unexpectedly, a tiny insect crashed into the net, which is really unbearable to look at. Thirty years later, towards the solitary peak, I will shout loudly.' And what will I shout? He raised the whisk and said, 'The great earth, mountains, and rivers are a sheet of snow.' Yi then snatched the whisk and raised it for everyone, scolding his fellow students, his words were not at all modest. He also said, 'If there is one person in the entire earth who awakens to the true source, everyone will know it from one.' Miao praised him for his quick wit. One day, a monk visited Miao, and Miao told him to see Yi. Yi said, 'Go straight ahead.' The long-time practitioner felt ashamed. There was almost a concern that his life was hanging by a thread. So he returned to Deqing, his mother sold her hairpins and earrings, and together with Yi, they entered Shangbai Mountain in Wukang, building a thatched hut to live in. People could not understand it. Five years later, he returned to the mountain, and Miao said, 'Many people say you are dragging your feet.' Yi said, 'Eyes to eyes.' Then he shaved his head and changed his name to Liaoyi. Soon after, he gave lectures from his seat, solitary and stern, his sharp wit untouchable. The monasteries in all directions, hearing the name of Chief Seat Yi, were all amazed. (Dinghai (1287)) Zen Master Youyun Zongmou passed away (Miaofeng Shan's Dharma heir, the fifteenth generation of the Linji school) Zongmou lived on the summit of the Buddha. In the seventh month of Zhiyuan Dinghai (1287), he suddenly showed signs of illness. On the twenty-seventh day, he gathered the people to entrust the affairs after his death, and then snapped his fingers and said:
只此是別眾語也。侍僧請留頌。不答至夜。漏將二鼓。遽索筆書云。一燈在望。更無言說。大地平沉。虛空迸裂。遂泊然而寂。壽八十○原妙入死關。祖欽寄竹篦麈拂。及綠水青山同一受記法語。丁亥冬。眾請開堂。遂就石室內。拈香說法。示眾。參禪須具三要。第一要。有大信根。明知此事。如靠一座須彌山。第二要。有大憤志。如遇殺父冤仇。便欲一刀兩段。第三要。有大疑情。如暗地做了一件極事。正在欲露未露之時。十二時中。具此三要管取。剋日成功○明本。號中峰。錢塘孫氏子。母夢無門開道者。持燈籠至其家。翼日遂生本。本神儀挺異。具大人相。才離襁褓。便跏趺坐。能言。便歌贊梵唄。凡嬉戲必為佛事。年十五。決志出家。禮佛然指。誓持五戒。日課法華圓覺金剛諸經。晝夜彌勵。困則首觸柱。以自警期必得。乃已閱傳燈。至庵摩羅女問文殊生不生公案。有疑。遂志在參決。往天目參原妙。妙孤峭嚴冷。未嘗一啟齒而笑。獨見本歡然。欲為祝髮。本以父命未許。妙曰。可舉阇夜多尊者出家因緣喻汝父。勿自沉溺。未幾。誦金剛經。至荷擔如來處。恍若開解。本自謂。識量依通非悟也。丁亥。年二十五。遂剃染。給侍死關。
(戊子)妙高禪師闡明禪宗
妙高。住徑山。至元戊子春。有
【現代漢語翻譯】 現代漢語譯本： 這僅僅是與大眾不同的說法罷了。侍者僧人請求留下頌詞，（中峰明本禪師）沒有回答，直到夜晚，將近二更時分，忽然索要筆墨寫道：『一燈在望，更無言說，大地平沉，虛空迸裂。』於是安然而寂。享年八十歲。原妙禪師進入死關。祖欽禪師寄贈竹篦、麈拂，以及綠水青山同一受記的法語。丁亥年（1347年）冬天，大眾請求（中峰明本禪師）開堂說法，於是就在石室內，拈香說法，開示大眾：參禪必須具備三要素。第一要素，要有大信根，明確知道這件事，如依靠一座須彌山（佛教宇宙觀中的聖山）。第二要素，要有大憤志，如遇到殺父仇人，便想一刀兩斷。第三要素，要有大疑情，如暗地裡做了一件極隱秘的事，正在想要暴露卻又未暴露的時候。十二時辰中，具備這三要素，保證你能在短期內成功。明本（1263-1323），號中峰，錢塘（今杭州）孫氏之子。母親夢見無門開道者，手持燈籠來到她家。第二天就生下了明本。明本神采儀表挺拔奇異，具有大人之相。剛離開襁褓，便能跏趺而坐。能說話后，便歌唱讚美梵唄。凡是嬉戲必定做佛事。十五歲時，決心出家，禮佛燃指，發誓持守五戒。每日誦讀《法華經》、《圓覺經》、《金剛經》等經典。日夜勤勉，睏倦時就用頭撞柱子，以此來警醒自己，一定要有所得。於是閱讀《傳燈錄》，讀到庵摩羅女問文殊菩薩生不生這個公案時，產生了疑問，於是立志參究決斷。前往天目山參拜原妙禪師。原妙禪師孤傲冷峻，從未曾一笑。唯獨見到明本時非常高興，想要為他剃度。明本因為父親沒有允許，原妙禪師說：『可以用阇夜多尊者出家的因緣來比喻勸說你的父親，不要自己沉溺其中。』不久，誦讀《金剛經》，讀到『荷擔如來』之處，恍然有所開解。明本自己認為，識量和神通並非真正的開悟。丁亥年（1287年），二十五歲，於是剃髮染色，給侍死關。
（戊子年）妙高禪師闡明禪宗
妙高禪師，住在徑山。至元戊子年（1348年）春天，有
【English Translation】 English version: This is merely a different way of speaking from the crowd. The attendant monk requested to leave a verse, but (Chan Master Zhongfeng Mingben) did not answer. Until night, near the second watch, he suddenly asked for a pen and wrote: 'A lamp is in sight, there are no more words to say, the great earth is flat and still, the void bursts and shatters.' Then he passed away peacefully. He lived to be eighty years old. Chan Master Yuanmiao entered the death retreat. Chan Master Zuqin sent a bamboo whisk, a duster, and a Dharma talk on the green waters and green mountains receiving the same prediction of enlightenment. In the winter of Dinghai year (1347), the assembly requested (Chan Master Zhongfeng Mingben) to open the Dharma hall, so he lit incense and gave a Dharma talk in the stone room, instructing the assembly: To practice Chan, one must have three essentials. First, one must have great faith, knowing clearly that this matter is like relying on a Mount Sumeru (the sacred mountain in Buddhist cosmology). Second, one must have great indignation, as if encountering the enemy who killed one's father, wanting to cut them in two with one stroke. Third, one must have great doubt, as if secretly doing an extremely secret thing, at the moment when it is about to be revealed but not yet. If you possess these three essentials at all times, you are guaranteed to succeed in a short period of time. Mingben (1263-1323), also known as Zhongfeng, was the son of the Sun family of Qiantang (present-day Hangzhou). His mother dreamed of a path-opening person without a door, holding a lantern to her house. The next day, Mingben was born. Mingben's appearance was outstanding and extraordinary, with the appearance of a great man. As soon as he left the swaddling clothes, he could sit in the lotus position. When he could speak, he sang praises of Brahmanic hymns. Whenever he played, he would always perform Buddhist rituals. At the age of fifteen, he resolved to leave home, worshiped the Buddha and burned his finger, vowing to uphold the five precepts. He recited the Lotus Sutra, Perfect Enlightenment Sutra, Diamond Sutra, and other scriptures day and night. He was diligent day and night, and when he was sleepy, he would hit his head against the pillar to warn himself that he must achieve something. Then he read the Transmission of the Lamp, and when he read the case of the Amara woman asking Manjushri Bodhisattva whether he was born or not, he had doubts, so he resolved to investigate and decide. He went to Tianmu Mountain to visit Chan Master Yuanmiao. Chan Master Yuanmiao was aloof and cold, and never smiled. Only when he saw Mingben was he very happy and wanted to tonsure him. Mingben said that his father had not allowed it, and Chan Master Yuanmiao said: 'You can use the story of Venerable Jayata leaving home to persuade your father, do not drown yourself in it.' Soon, he recited the Diamond Sutra, and when he read the place of 'bearing the Tathagata', he suddenly had some understanding. Mingben himself believed that knowledge and supernatural powers were not true enlightenment. In the Dinghai year (1287), at the age of twenty-five, he shaved his head and dyed his robes, and served the death retreat.
(Wuzi Year) Chan Master Miaogao elucidates Chan Buddhism
Chan Master Miaogao lived in Jingshan. In the spring of the Wuzi year (1348) of the Zhiyuan era, there was
譖毀禪宗者。高聞之嘆曰。此宗門大事。吾當忍死爭之。遂趨京。敕集諸徒廷辨。上問。禪以何為宗。高曰。禪也者。凈智妙圓。體本空寂。非見聞覺知之所可知。非思量分別之所能解。上問。禪之宗裔。可歷說歟。高曰。禪之宗裔。始於釋迦世尊。在靈山會上。拈起一枝花。普示大眾。惟迦葉微笑。世尊云。吾有正法眼藏。涅槃妙心。分付迦葉。繇是。歷代祖師授受。而至菩提達磨。達磨望此震旦國。有大乘根器。航海而來。不立文字。直指人心。見性成佛。是為禪宗也。復詳東土六代。五宗淵源。上嘉嘆。乃宣高進榻前。同百法論師仙林。賜坐。使各持論。林曰。始從鹿野苑。終至䟦提河。於是二中間。未嘗談一字。既不談一字。五千余卷自何而來。高曰。一代時教。如標月指。了知所標。畢竟非月。林曰。如何是禪。高以手打一圓相。林曰。何得動手動腳。高曰。只這一圈。尚透不過。說甚千經萬論。林無語。於是。禪宗按堵如初○持定。得法祖欽。戊子。遊方至衡陽酃縣。過桃源山。愛其幽深。乃有棲遁意。山舊多頑悍之徒。負險而聚。及遭兵變。遺骸枕藉。蛇虎鬼魅。縱橫出沒。行者畏避。定束茅為廬。與二三禪侶居之。雨霧晦冥之夕。鬼獸圍繞嗥呼。定舉迷悟因緣諭之。群怪遂息。酃人素昧禪學。丞相伯
【現代漢語翻譯】 現代漢語譯本 有人詆譭禪宗，持定（Chiding，人名）聽聞后嘆息道：『這是禪宗的大事，我應當忍死也要爭辯清楚。』於是前往京城，皇帝下令召集眾僧在朝廷上辯論。皇帝問：『禪以什麼為宗旨？』持定回答說：『禪，是清凈智慧，玄妙圓融，本體本自空寂，不是見聞覺知所能瞭解的，也不是思量分別所能理解的。』皇帝問：『禪的傳承，可以歷數嗎？』持定回答說：『禪的傳承，開始於釋迦世尊，在靈山會上，拈起一枝花，普遍示給大眾，只有迦葉（Kasyapa，釋迦十大弟子之一）微笑。世尊說：『我有正法眼藏，涅槃妙心，交付給迦葉。』由此，歷代祖師傳授，而至菩提達摩（Bodhidharma，南印度禪師）。達摩遙望此震旦國（古代對中國的稱謂），有大乘根器，航海而來，不立文字，直指人心，見性成佛，這就是禪宗。』又詳細講述了東土六代，五宗的淵源。皇帝嘉許讚歎，於是宣持定到御座前，與百法論師仙林（Xianlin，人名）一同賜座，讓他們各自闡述自己的觀點。仙林說：『開始於鹿野苑（Mrigadava，釋迦牟尼初轉法輪之地），最終至䟦提河（Bhadrā River），在這二者之間，未曾談論一字。既然不談一字，五千余卷經書從何而來？』持定回答說：『一代時教，如同標示月亮的手指，瞭解了所標示的，終究不是月亮。』仙林說：『什麼是禪？』持定用手畫了一個圓圈。仙林說：『為何動手動腳？』持定說：『僅僅這一圈，你尚且無法看透，還說什麼千經萬論。』仙林無話可說。於是，禪宗的地位得以保全，如同最初一樣。 持定，得法于祖欽（Zuqin，人名）。戊子年（1048年），遊方至衡陽酃縣，經過桃源山，喜愛那裡的幽深，於是有了隱居的想法。這座山原來有很多兇悍的匪徒，依仗地勢險要而聚集。等到遭遇兵變，遺骸遍地，蛇虎鬼魅，縱橫出沒，行人畏懼躲避。持定用茅草搭建房屋，與兩三個禪友居住在那裡。在陰雨霧氣昏暗的夜晚，鬼怪野獸圍繞著房屋嚎叫呼嘯。持定舉出迷悟的因緣來開導它們，群怪於是平息。酃縣的人向來不瞭解禪學，丞相伯
【English Translation】 English version Those who slandered the Chan (Zen) school. When Chiding (name of a person) heard of it, he sighed and said, 'This is a major event for the Chan school. I should risk my life to argue for it.' So he went to the capital. The emperor ordered the assembly of monks to debate in court. The emperor asked, 'What is the doctrine of Chan?' Chiding replied, 'Chan is pure wisdom, wonderfully perfect and all-encompassing. Its essence is fundamentally empty and still. It cannot be known by seeing, hearing, feeling, or knowing, nor can it be understood by thinking or discriminating.' The emperor asked, 'Can the lineage of Chan be recounted?' Chiding replied, 'The lineage of Chan began with Shakyamuni Buddha. At the Vulture Peak Assembly (Grdhrakuta Mountain), he held up a flower and showed it to the assembly. Only Kasyapa (one of the ten great disciples of Shakyamuni) smiled. The Buddha said, 'I have the treasury of the true Dharma eye, the wonderful mind of Nirvana, which I entrust to Kasyapa.' From then on, it was passed down by successive patriarchs to Bodhidharma (a Zen master from South India). Bodhidharma looked towards this land of Zhen Dan (ancient name for China), seeing that it had the potential for Mahayana Buddhism, and came by sea. He did not establish words, but directly pointed to the human mind, seeing one's nature and becoming a Buddha. This is the Chan school.' He further detailed the origins of the six generations and five schools in the Eastern Land. The emperor praised him and summoned Chiding to the throne, granting him a seat alongside the Hundred Dharmas scholar Xianlin (name of a person), allowing them to each present their views. Xianlin said, 'Starting from Mrigadava (Deer Park, where Shakyamuni Buddha first turned the wheel of Dharma) and ending at the Bhadrā River, in between these two, not a single word was spoken. Since not a single word was spoken, where did the more than five thousand volumes of scriptures come from?' Chiding replied, 'The teachings of a generation are like a finger pointing at the moon. Knowing what is being pointed at, ultimately it is not the moon.' Xianlin said, 'What is Chan?' Chiding drew a circle in the air with his hand. Xianlin said, 'Why are you moving your hands and feet?' Chiding said, 'You can't even see through this one circle, what are you talking about thousands of scriptures and ten thousands of commentaries?' Xianlin was speechless. Thus, the position of the Chan school was maintained as before. Chiding, who received the Dharma from Zuqin (name of a person), traveled to Hengyang Ling County in the year of Wuzi (1048 AD). Passing through Peach Blossom Spring Mountain, he loved its seclusion and had the intention of living in seclusion there. This mountain originally had many fierce bandits who gathered relying on the dangerous terrain. When they encountered war, corpses were everywhere, and snakes, tigers, ghosts, and demons roamed freely, causing travelers to fear and avoid the area. Chiding built a thatched hut and lived there with two or three fellow Chan practitioners. On dark nights with rain and fog, ghosts and beasts surrounded the hut, howling and roaring. Chiding used the causes and conditions of delusion and enlightenment to enlighten them, and the monsters then subsided. The people of Ling County had always been ignorant of Chan Buddhism, and the Prime Minister Bo
顏等。相率入山問道。從而貴豪屈膝。四方禪笠踵至。檀信施地建寺。榜曰靈云。大唱云巖之道。
(己丑)原妙禪師傳法明本
明本。侍原妙。戊子受具。己丑觀流泉有省。即詣妙求證。妙打趁出。既而民問訛傳官選童男女。本因問曰。忽有人來問和尚。討童男女時如何。妙曰。我但度竹篦子與他。本即言下洞然。徹法源底。陸沉眾中。人無知者。於是。妙書真贊付曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。且俾參徒。詣本請益○瞿霆發。號鶴沙。松江人。參原妙。妙握竹篦問曰。相公為遊山來。為佛法來。曰為佛法來。妙乃擲下竹篦曰。會么。曰不會。妙曰。不入虎穴。爭得虎子。發。施莊田二百七十頃。以贍海眾。妙曰。多易必多難。吾力弗克勝。堅拒之。發乃議建禪剎。扁曰大覺正等禪寺。
(乙未)高峰原妙禪師示寂(雪巖欽法嗣臨濟十八世)
原妙。患胃疾數年。乙未十一月。大覺寺祖雍。師子院院主明初。來省妙。竟以後事付囑。十二月一日黎明。辭眾曰。西峰三十年。妄談般若。罪犯彌天。末後有一句子。不敢累及平人。自領去也。大眾還有知落處者么。良久云。毫𨤲有差。天地懸隔。復說偈曰。來不入死關。去不出死關。鐵蛇鉆入海。撞倒須彌山。泊然而
【現代漢語翻譯】 現代漢語譯本：顏某等人一起進山問道，因此很多達官貴人也謙卑地前來請教，四面八方的僧人也紛紛趕來。信徒們捐獻土地建造寺廟，命名為靈云寺，大力宣揚云巖的禪道。
（己丑年（1309））原妙禪師傳法給明本
明本，侍奉原妙禪師。戊子年受具足戒，己丑年觀看流動的泉水時有所領悟，隨即去見原妙禪師請求印證。原妙禪師打他並將他趕了出去。之後，民間謠傳官府要挑選童男童女，明本因此問道：『如果有人來問和尚，索要童男童女時該怎麼辦？』原妙禪師說：『我只把竹篦子給他。』明本當即豁然開悟，徹底明白了佛法的根源。他默默無聞地待在人群中，沒有人知道他的成就。於是，原妙禪師寫下真贊並交給他說：『我的相貌不可思議，佛祖都無法看清。唯獨允許你這個不成器的弟子，見到了半邊鼻孔。』並且讓參學的弟子們，去向明本請教。瞿霆發，號鶴沙，松江人，參拜原妙禪師。原妙禪師拿著竹篦子問道：『相公是來遊山玩水，還是爲了佛法而來？』瞿霆發回答說：『爲了佛法而來。』原妙禪師就扔下竹篦子說：『會了嗎？』瞿霆發回答說：『不會。』原妙禪師說：『不入虎穴，焉得虎子。』瞿霆發捐獻了二百七十頃的莊田，用來供養僧眾。原妙禪師說：『多易必多難，我的力量無法勝任。』堅決拒絕了他。瞿霆發於是提議建造禪寺，匾額題為大覺正等禪寺。
（乙未年（1355））高峰原妙禪師圓寂（雪巖欽法嗣，臨濟宗第十八世）
原妙禪師患有胃病多年。乙未年十一月，大覺寺的祖雍和師子院的院主明初，前來探望原妙禪師，原妙禪師最終將後事託付給他們。十二月一日黎明，原妙禪師向大眾告別說：『我在西峰三十年，胡說八道般若，罪孽深重。最後有一句話，不敢牽連到普通人，自己領走了。』大眾還有知道落腳之處的嗎？良久，原妙禪師說：『毫釐有差，天地懸隔。』又說偈語道：『來不入死關，去不出死關，鐵蛇鉆入海，撞倒須彌山。』說完就安然圓寂了。
【English Translation】 English version: Yan and others went into the mountains together to inquire about the Dao (the Way), and as a result, many dignitaries humbly came to seek guidance. Monks from all directions arrived one after another. Believers donated land to build temples, named Lingyun Temple, and vigorously promoted the Chan (Zen) teachings of Yunyan.
(Year Ji Chou (1309)) Chan Master Yuanmiao transmitted the Dharma to Mingben
Mingben served Chan Master Yuanmiao. In the year Wu Zi, he received the full precepts. In the year Ji Chou, he had an awakening while watching a flowing spring, and immediately went to Yuanmiao to seek confirmation. Yuanmiao struck him and drove him out. Later, rumors spread among the people that the government was selecting young boys and girls. Mingben therefore asked: 'If someone comes to ask the Abbot for young boys and girls, what should be done?' Yuanmiao said: 'I will just give him the bamboo staff.' Mingben immediately had a sudden enlightenment, thoroughly understanding the source of the Dharma. He remained silently among the crowd, and no one knew of his achievement. Thereupon, Yuanmiao wrote a true eulogy and gave it to him, saying: 'My appearance is inconceivable, even the Buddhas and Patriarchs cannot see it clearly. Only you, this unworthy disciple, are allowed to see half a nostril.' And he instructed the disciples who were studying to seek instruction from Mingben. Qu Tingfa, styled Hesha, was from Songjiang. He visited Yuanmiao. Yuanmiao held up a bamboo staff and asked: 'Did you come to enjoy the mountains, or did you come for the Buddha-dharma?' Qu Tingfa replied: 'I came for the Buddha-dharma.' Yuanmiao then threw down the bamboo staff and said: 'Do you understand?' Qu Tingfa replied: 'I do not understand.' Yuanmiao said: 'If you do not enter the tiger's den, how can you catch the tiger's cubs?' Qu Tingfa donated 270 qing (a unit of land measurement) of estate land to support the monastic community. Yuanmiao said: 'Much ease inevitably leads to much difficulty; my strength is not sufficient to handle it.' He firmly refused. Qu Tingfa then proposed building a Chan monastery, with the plaque inscribed as Great Enlightenment Right Equality Chan Monastery.
(Year Yi Wei (1355)) Chan Master Gaofeng Yuanmiao passed away (Dharma heir of Xueyan Qin, 18th generation of the Linji school)
Chan Master Yuanmiao had suffered from stomach illness for many years. In the eleventh month of the year Yi Wei, Zu Yong of Dajue Temple and Mingchu, the abbot of Shizi (Lion) Courtyard, came to visit Yuanmiao. Yuanmiao eventually entrusted them with his affairs after death. At dawn on the first day of the twelfth month, Yuanmiao bid farewell to the assembly, saying: 'For thirty years in Xifeng (West Peak), I have been talking nonsense about Prajna (wisdom), and my sins are immense. In the end, there is a sentence that I dare not involve ordinary people in; I will take it away myself.' Does the assembly know where it lands? After a long silence, Yuanmiao said: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' He also spoke a verse, saying: 'Coming, I do not enter the gate of death; going, I do not leave the gate of death. An iron snake drills into the sea, knocking down Mount Sumeru.' After saying this, he passed away peacefully.
寂。啟龕七日。端然如生。塔全身於死關。妙為人。至慈勤懇誨人。善語和易。或繼以泣。及至室中行祖令。鞭䇿龍象。盡情勘核。絲粟無貸。嘗戒學者。今人負一知半解。不能了徹。參徒一詰茫然。莫辨邪正。句來句去。如手搏兒。蓋得處鹵莽故也。直須大徹親見親證。明得差別智。方解勘辨殺活。其機用險峻。不可湊泊。如此。尤矜細行崇戒律。雖創兩剎。目未嘗睹。信士全從進。得所剪髮。朝夕供禮。舍利纍纍如貫珠。天下識與不識。皆讚歎曰。高峰古佛。
(庚子)明本禪師結庵平江
原妙示寂。以大覺屬明本。本力辭。推祖雍主之。本往來三吳間。挾袱舒州。游廬阜還。建康己亥冬。憩閶門西麓。見松檜蔚然成林。問名于居人。則曰此雁蕩也。本喜曰。永嘉有雁蕩山。乃應真諾矩羅。示現之所。名與之同。其般若之當興耶。遂縛草菴三間以居。扁曰棲云庵。自是問道者。聯翩而來。庚子。創精舍一區。名其庵曰幻住。且曰。大覺世尊。棄王位臥深雪。夜睹明星。與無邊有情。同時涉入如幻三昧。嗟乎。眾生迨今。沉酣情妄。而不自知。我曹出家。雖依此如幻三昧而住。亦有未悟者。於是。所至結庵。一名幻住○雲南沙門玄鑒。素明教觀。每曰。吾聞大唐有禪宗。使審是耶。吾將從其學。如或未
當。將易其宗旨。俾趨教觀。繇是。與其徒來謁明本。言下忽大悟。後方圓歸倡道。而歿于中吳。鑒之徒。畫本像歸。四眾迎像入城。異光從像燭天。萬目仰觀。翹勤傾信。自是興立禪宗。奉本為第一祖○行端。字元叟。臨海何氏子。幼不茹葷。超然有出塵之志。得度受具。參藏叟善珍。珍問。甚麼人。曰臺州。珍便喝。端展坐具。珍又喝。端收坐具。珍曰。放汝三十棒參堂去。端于言下豁然。一日珍曰。我泉南無僧。端曰。和尚聻。珍便棒。端接住曰。莫道無僧好。珍頷之。即延入侍司。珍入寂。端謁祖欽。欽問。何處來。曰兩浙。曰。因甚語音不同。曰合取臭口。曰獺徑橋高。集云峰峻。未識書記在。端拍手曰。鴨吞螺螄。眼睛突出。欽笑顧謂侍者。點好茶來。端曰。也不消得欽逝。端還浙右。庚子。出世湖州資福。
(辛丑)及庵禪師傳法清珙
清珙。字石屋。常熟溫氏子。祝髮受具。后遊方參原妙。妙問。汝為何來。曰欲求大法。曰大法豈易求。須然指香可也。曰珙今日親見和尚大法。豈有隱乎。妙器之。服勤三年。忽辭他往。妙曰。溫有瞎驢。淮有及庵。宜往見之。至建陽。見及庵。庵問。何來。曰天目。曰有何指示。曰萬法歸一。曰此是死句。什麼害熱病底。教汝與么。珙拜求指的。庵曰。
【現代漢語翻譯】 現代漢語譯本：當。將改變他的宗旨，使之趨向教觀。因此，他和他的弟子來拜訪明本（人名）。在言語間忽然大悟。後來方圓歸隱倡導佛法，最終在中吳去世。鑒之的弟子，畫了明本的畫像帶回來。四眾弟子迎接畫像入城，奇異的光芒從畫像中發出照亮天空，眾人仰頭觀看，虔誠傾心信仰。從此開始興立禪宗，奉明本為第一祖。行端（人名），字元叟，臨海何氏之子。從小不吃葷，超然有出世的志向。得度受具足戒后，參訪藏叟善珍（人名）。善珍問：『什麼人？』行端回答：『臺州人。』善珍便喝斥一聲。行端展開坐具。善珍又喝斥一聲。行端收起坐具。善珍說：『放你三十棒，去參堂吧。』行端在言語下豁然開悟。一天，善珍說：『我泉南沒有僧人。』行端說：『和尚您呢？』善珍便打了他。行端接住說：『不要說沒有僧人好。』善珍點頭認可。隨即讓他入內侍奉。善珍圓寂后，行端拜謁祖欽（人名）。祖欽問：『從哪裡來？』行端回答：『兩浙。』祖欽說：『為什麼語音不同？』行端說：『合上臭嘴。』祖欽說：『獺徑橋高，集云峰峻，不知道書記在哪裡。』行端拍手說：『鴨子吞螺螄，眼睛突出。』祖欽笑著回頭對侍者說：『點好茶來。』行端說：『也不需要。』祖欽去世后，行端回到浙右。庚子年（具體年份需要查對，此處不標公元紀年），出世在湖州資福寺。
（辛丑年，具體年份需要查對，此處不標公元紀年）及庵禪師將佛法傳給清珙（人名）。
清珙，字石屋，常熟溫氏之子。剃度受具足戒后，後來遊方參訪原妙（人名）。原妙問：『你為何而來？』回答說：『想要求大法。』原妙說：『大法豈是容易求得的？需要燃指供香才可以。』回答說：『清珙今日親眼見到和尚的大法，難道還有隱藏嗎？』原妙器重他，讓他服勤三年。忽然辭別離去。原妙說：『溫州有瞎驢，淮南有及庵，應該去拜見他們。』到達建陽，拜見及庵。及庵問：『從哪裡來？』回答說：『天目山。』問：『有什麼指示？』回答說：『萬法歸一。』及庵說：『這是死句，什麼東西得了熱病，教你這麼說？』清珙拜求指示。及庵說：』……『
【English Translation】 English version: Dang changed his original intention to align with the teachings and observations. Consequently, he and his disciples visited Mingben (a person's name). He suddenly had a great enlightenment upon hearing his words. Later, Fangyuan retired and advocated Buddhism, eventually passing away in Zhongwu. Jianzhi's disciple painted a portrait of Mingben and brought it back. The fourfold assembly welcomed the portrait into the city, and a strange light emanated from the portrait, illuminating the sky. Everyone looked up and watched, sincerely believing. From then on, they began to establish the Chan sect, honoring Mingben as the first ancestor. Xingduan (a person's name), styled Yuansou, was the son of the He family of Linhai. From a young age, he did not eat meat and had a transcendent aspiration to leave the world. After being ordained and receiving the full precepts, he visited Cangsou Shanzhen (a person's name). Shanzhen asked, 'Who are you?' Xingduan replied, 'I am from Taizhou.' Shanzhen then shouted. Xingduan spread out his sitting mat. Shanzhen shouted again. Xingduan put away his sitting mat. Shanzhen said, 'I will give you thirty blows and send you to the meditation hall.' Xingduan suddenly became enlightened upon hearing these words. One day, Shanzhen said, 'There are no monks in Quanzhou.' Xingduan said, 'What about you, Master?' Shanzhen then hit him. Xingduan caught the stick and said, 'Don't say there are no good monks.' Shanzhen nodded in agreement. He then invited him to serve inside. After Shanzhen passed away, Xingduan visited Zuqin (a person's name). Zuqin asked, 'Where do you come from?' Xingduan replied, 'Liangzhe.' Zuqin said, 'Why is your accent different?' Xingduan said, 'Shut your stinky mouth.' Zuqin said, 'The Otter Path Bridge is high, and the Jiyun Peak is steep. I don't know where the scribe is.' Xingduan clapped his hands and said, 'A duck swallowing a snail, its eyes bulging out.' Zuqin smiled and turned to the attendant, saying, 'Bring some good tea.' Xingduan said, 'It's not necessary.' After Zuqin passed away, Xingduan returned to Zheyout. In the year of Gengzi (specific year needs to be checked, no AD year is marked here), he emerged at Zifu Temple in Huzhou.
In the year of Xinchou (specific year needs to be checked, no AD year is marked here), Chan Master Jian transmitted the Dharma to Qinggong (a person's name).
Qinggong, styled Shiwu, was the son of the Wen family of Changshu. After shaving his head and receiving the full precepts, he later traveled and visited Yuanyao (a person's name). Yuanyao asked, 'Why have you come?' He replied, 'I want to seek the Great Dharma.' Yuanyao said, 'Is the Great Dharma easy to seek? You must burn your finger and offer incense.' He replied, 'Qinggong has seen the Master's Great Dharma today, is there anything hidden?' Yuanyao valued him and had him serve diligently for three years. Suddenly, he bid farewell and left. Yuanyao said, 'There is a blind donkey in Wenzhou, and Jian in Huainan, you should go and see them.' Arriving in Jianyang, he visited Jian. Jian asked, 'Where do you come from?' He replied, 'Tianmu Mountain.' He asked, 'What instructions do you have?' He replied, 'All dharmas return to one.' Jian said, 'This is a dead sentence, what kind of feverish illness taught you to say this?' Qinggong bowed and asked for instructions. Jian said, '...'
有佛處不得住。無佛處急走過。意旨如何。珙答不契。庵曰。這個亦是死句。珙不覺汗下。后入室。兩理前語詰之。珙曰。上馬見路。庵呵曰。在此六年。猶作這個見解。珙發憤棄去。途中忽舉首見風亭。豁然有省。回語庵曰。珙今日會得活句了也。曰作么生會。曰清明時節雨初晴。黃鶯枝上分明語。庵頷之。久乃辭去。庵送之門。囑曰。已后與汝同龕。
(壬寅)元長參明本禪師
元長。字無明。一號千巖。蕭山董氏子。七歲。諸書經目輒成誦。出入蹈矩循矱有若成人。其父喜曰。是子。當以文行亢吾宗乎。年十七。從諸父曇芳游。涉獵九流百氏之言。已而曰。此非出世法也。復從授經師。學法華經。至藥王品。即問曰。藥王既然。二臂曷為復現本身耶。師異之。剃髮受具。走武林習律。律師問曰。八法往來。片無乖角。何謂也。曰何不問第九法乎。律師曰。問律而答以禪。真大乘法器也。會行丞相府飯僧。長隨眾入。時。明本亦在座。遙見謂曰。汝日用何如。曰惟唸佛耳。曰佛今何在。長方擬議。本厲聲叱之。長遂胡跪作禮。求示法要。本授以狗子無佛性話。
(癸卯)持定禪師入寂(雪巖欽法嗣臨濟十八世)
持定住桃源。壬寅冬。手書長偈示眾。其末曰。塵世非久。日銷月磨。桃源
【現代漢語翻譯】 現代漢語譯本 『有佛處不得住，無佛處急走過』，意指什麼？珙的回答不契合禪意。庵說：『這個也是死句。』珙聽后不覺汗流浹背。後來入室，兩次用之前的話詰問。珙說：『上馬見路。』庵呵斥道：『在此六年，還作這樣的見解！』珙發憤離開。途中忽然抬頭看見風亭，豁然開悟。回來告訴庵說：『珙今日會得活句了。』庵問：『作么生會？』珙說：『清明時節雨初晴，黃鶯枝上分明語。』庵點頭認可。不久珙辭別離去。庵送他到門口，囑咐說：『以後與你同龕。』
（壬寅年（1242））元長參拜明本禪師
元長，字無明，一號千巖，是蕭山董氏的兒子。七歲時，各種書籍看過一遍就能背誦。出入行動都符合規矩，就像成年人一樣。他的父親高興地說：『這個孩子，應當用文章和德行來光大我的宗族吧！』十七歲時，跟隨叔父曇芳遊學，廣泛涉獵九流百家的言論。不久之後說：『這不是出世之法。』又跟隨授經師，學習《法華經》。學到《藥王品》時，就問：『藥王既然已經燃身，為何還要再次顯現本身呢？』老師感到驚異。於是剃髮受戒，前往武林學習戒律。律師問：『八法往來，沒有絲毫差錯，這是什麼意思呢？』元長說：『為什麼不問第九法呢？』律師說：『問律卻回答禪，真是大乘法器啊！』適逢行丞相府齋僧，元長跟隨眾人進入。當時，明本禪師也在座，遙遙看見元長，就問：『你每天用功如何？』元長說：『只是唸佛罷了。』明本禪師問：『佛現在在哪裡？』元長正要回答，明本禪師厲聲呵斥他。元長於是胡跪作禮，請求開示法要。明本禪師就用『狗子無佛性』的話來教導他。
（癸卯年（1243））持定禪師圓寂（雪巖欽的法嗣，臨濟宗第十八世）
持定禪師住在桃源。壬寅年（1242）冬天，親手書寫長偈示眾。偈的末尾說：『塵世不久，日銷月磨，桃源』
【English Translation】 English version 『You must not abide where there is Buddha; hasten away from where there is no Buddha.』 What is the meaning of this? Gong's answer did not accord with the Zen meaning. An said, 『This is also a dead phrase.』 Gong broke into a sweat without realizing it. Later, he entered the room and questioned An twice using the previous words. Gong said, 『Seeing the road upon mounting the horse.』 An scolded, 『Having been here for six years, you still have such a view!』 Gong left in indignation. On the way, he suddenly looked up and saw the wind pavilion, and he suddenly awakened. He returned and told An, 『Gong understands the living phrase today.』 An asked, 『How do you understand it?』 Gong said, 『In the clear and bright season, the rain has just cleared, and the orioles clearly speak on the branches.』 An nodded in agreement. Soon after, Gong bid farewell and left. An saw him off at the door and instructed, 『In the future, we will share the same niche.』
(Renyin year (1242)) Yuanzhang visited Zen Master Mingben
Yuanzhang, styled Wuming, also known as Qianyan, was the son of the Dong family of Xiaoshan. At the age of seven, he could recite all kinds of books after reading them once. His comings and goings were in accordance with the rules, just like an adult. His father happily said, 『This child should glorify my clan with his writing and virtue!』 At the age of seventeen, he followed his uncle Tanfang to study, widely exploring the words of the Nine Schools and Hundred Families. Soon after, he said, 『This is not the Dharma of transcending the world.』 He then followed a scripture teacher to study the Lotus Sutra. When he reached the Medicine King chapter, he asked, 『Since the Medicine King has already burned his body, why does he need to manifest his body again?』 The teacher was amazed. So he shaved his head and received the precepts, and went to Wulin to study the precepts. The Vinaya master asked, 『The eight dharmas come and go without the slightest error, what does this mean?』 Yuanzhang said, 『Why not ask about the ninth dharma?』 The Vinaya master said, 『Asking about the Vinaya but answering with Zen, truly a vessel of the Great Vehicle!』 It happened that the Prime Minister's office was holding a monks' meal, and Yuanzhang followed the crowd in. At that time, Zen Master Mingben was also present, and seeing Yuanzhang from afar, he asked, 『How is your daily practice?』 Yuanzhang said, 『I am just reciting the Buddha's name.』 Zen Master Mingben asked, 『Where is the Buddha now?』 Yuanzhang was about to answer when Zen Master Mingben scolded him sharply. Yuanzhang then knelt down and made obeisance, asking for instructions on the Dharma essentials. Zen Master Mingben then used the words 『A dog has no Buddha-nature』 to teach him.
(Guimao year (1243)) Zen Master Chiding passed away (the Dharma successor of Xueyan Qin, the eighteenth generation of the Linji school)
Zen Master Chiding lived in Taoyuan. In the winter of Renyin year (1242), he personally wrote a long verse to show the assembly. The end of the verse said, 『The dusty world is not long, the days and months wear away, Taoyuan』
一脈。三十年後流出。一枝無孔笛。吹起太平歌。癸卯正月日。恬然坐逝。
(庚戌)清珙禪師卓庵霞霧
清珙既受旨訣。登霞霧山卓庵。名曰天湖。道洽緇素。戶屨駢臻伏臘。所須不求自至。凡樵蔬之役。皆躬自為之。禪暇喜作山居吟。珙於此山。有終焉之志。
(癸丑)明本禪師傳法元長
元長。自明本開示后。繼往縛茅靈隱山中。雪庭傳召掌內記。俄棄歸法門隨順世緣。殆將十載。一旦忽喟然曰。生平氣志。充塞乾坤。乃今作甕里醯雞耶。復造靈隱。跏趺危坐。脅不沾席者三年。因往望亭。聞鵲聲有省。丞見本。具陳悟因。本復斥之。長憤然來歸。夜將寂。忽鼠翻食貓之器。墮地有聲。恍然開悟。覺身躍起數丈。如蟬蛻污濁之中。浮游玄間。上天下地。一時清朗。披衣待旦。復往質于本。本問曰。趙州何故云無。曰鼠食貓飯。曰未也。曰飯器破矣。曰破后云何。曰筑碎方甓。本乃微笑。囑曰。汝宜善自護持。棲遁巖穴。時節若至。其理自彰。長遂隱居天龍之東庵。
(甲寅)祖燈禪師。住上云峰
祖燈。字無盡。四明王氏子。父好謙。嘗寫華嚴經。五色舍利。見於筆端。燈方年幼。嘆曰。般若之驗。一至於斯耶。年十四出家。得度受具。后參日溪泳泳。命司藏鑰。一日泳
升座。燈出問曰。生死事大。無常迅速。乞師指示。泳曰。十二時中。密密參究。忽然觸著。卻來再問。燈抗聲曰。無常迅速。生死事大。語未終。泳便喝。燈遽禮拜。泳曰。見何道理。便爾作禮。燈曰。開口即錯。泳頷之。燈服勤數載。復歷參名德。其所印。蓋不異泳云。燈既得道。思韜晦而護持之。遂卓錫天臺上云峰。上云峰光景勝絕。五季時。東甌大士永安。來居之。疏釋經論。多至百餘卷。歸依者日眾。因闢地為巨剎。錢忠懿王。賜額曰證道。三百年間。洊罹焚燬。惟存斷礎于斜照荒煙中。燈傷之。周覽故址。嘆曰。大士韶國師之法嗣也。吾可不遵行遺轍乎。延祐甲寅。縛草為菴廬。宴坐其間。虎狼蛇豕。不能加害○大同。字一云。號別峰。上虞王氏子。生時。父見龐眉僧振錫而行。問僧。來自何所。曰崑崙山。竟排闥而入。父急追之。寂然無有。暨聞兒啼聲。笑曰。兒豈向來浮屠也。得度受具。會春谷遇。講經。景德。同往依之。遇升寶林。召同謂曰。子學精且博矣。恐滯於心胸。以成粗執。曷從事思惟。修以刬滌之乎。同即出錢塘。參元熙。舊所記憶者。一切棄絕。惟存孤明。耿耿自照。如是者閱六暑寒。俄參明本。同將久留。本曰。賢首之宗。日遠而日微矣。子之器量。足以張大之。母久淹乎此也。為
【現代漢語翻譯】 現代漢語譯本 燈（僧人名）升座。一位僧人（燈）出來問道：『生死是頭等大事，無常迅速到來，懇請師父指示。』 泳（僧人名）說：『十二時辰中，秘密地參究，忽然觸及到真理，再來問我。』 燈提高聲音說：『無常迅速，生死事大！』話還沒說完，泳就大喝一聲。燈立刻禮拜。 泳問：『見到什麼道理，便如此作禮？』 燈說：『開口就錯了。』泳點頭認可。 燈服侍泳數年，又遍參各位名僧大德，他們所印證的，大概沒有不同於泳所說的。 燈得道后，想隱藏才能而護持佛法，於是在天臺山上的云峰山卓錫（指僧人居留）。云峰山風景絕佳。五代時，東甌大士永安（僧人名），來此居住，疏解經論，多達一百多卷，歸依他的人一天天增多，因此開闢土地建造大寺廟。錢忠懿王賜額為『證道』。三百年間，多次遭遇焚燬，只剩下斷裂的基石在夕陽荒煙中。燈對此感到傷感，環顧舊址，嘆息道：『永安大士是韶國師的法嗣，我怎能不遵行他的遺蹟呢？』 延祐甲寅年（1314年），他用草捆紮成菴廬，在其中宴坐，虎狼蛇豕都不能加害。 大同（僧人名），字一云，號別峰，是上虞王氏的兒子。出生時，他的父親看見一位龐眉老僧拄著錫杖而行，問僧人：『從哪裡來？』僧人說：『崑崙山。』竟推開門走了進去。父親急忙追趕，卻寂然無有。等到聽到嬰兒的啼哭聲，笑著說：『這孩子莫非是剛才的浮屠（和尚）？』 大同剃度受具足戒后，在春谷寺遇到一位僧人講經，景德（僧人名）和大同一起去依止他。春谷寺的住持升座寶林寺后，召見大同，對他說：『你的學問精深而且廣博了，恐怕會滯留在心胸中，形成粗淺的執著。何不從事思惟，用修行來剷除它呢？』 大同隨即離開錢塘，參訪元熙（僧人名），把以前所記憶的，一切都拋棄了，只留下孤明，耿耿地自我照耀。這樣過了六年。後來參訪明本（僧人名），大同打算長久地留下來。明本說：『賢首宗（華嚴宗）的道統，一天比一天疏遠而衰微了，你的器量，足以張大它，不要長久地留在這裡了。爲了...
【English Translation】 English version Deng (name of a monk) ascended the seat. A monk (Deng) came out and asked, 'The matter of life and death is of utmost importance, and impermanence arrives swiftly. I beg the master to instruct me.' Yong (name of a monk) said, 'In the twelve periods of the day, secretly contemplate and investigate. If you suddenly touch upon the truth, come and ask me again.' Deng raised his voice and said, 'Impermanence is swift, and the matter of life and death is of utmost importance!' Before he finished speaking, Yong shouted loudly. Deng immediately prostrated himself. Yong asked, 'What principle did you see that made you prostrate yourself like this?' Deng said, 'To speak is to err.' Yong nodded in agreement. Deng served Yong for several years and also visited various famous monks and virtuous individuals. What they confirmed was probably no different from what Yong said. After Deng attained enlightenment, he wanted to conceal his talents and protect the Dharma. Therefore, he settled down on Yunfeng Mountain on Mount Tiantai. The scenery of Yunfeng Mountain was exceptionally beautiful. During the Five Dynasties period, the great scholar Yong'an (name of a monk) from Dong'ou came to live here, annotating and explaining scriptures and treatises, amounting to more than a hundred volumes. The number of people who took refuge in him increased day by day, so he opened up land to build a large temple. King Qian Zhongyi bestowed the name 'Zhengdao'. Over three hundred years, it suffered multiple fires, leaving only broken foundation stones in the setting sun and desolate smoke. Deng felt saddened by this, looked around the old site, and sighed, 'Great Scholar Yong'an is a Dharma successor of National Teacher Shao. How can I not follow his legacy?' In the year of Jiayin in the Yanyou era (1314 AD), he bundled grass to make a hermitage and sat in meditation, and tigers, wolves, snakes, and pigs could not harm him. Datong (name of a monk), styled Yiyun, also known as Biefeng, was the son of the Wang family of Shangyu. At the time of his birth, his father saw an old monk with bushy eyebrows walking with a staff, and asked the monk, 'Where do you come from?' The monk said, 'Kunlun Mountain.' He pushed open the door and went inside. The father hurriedly chased after him, but there was nothing to be seen. When he heard the baby crying, he smiled and said, 'Could this child be the Buddhist monk from before?' After Datong was ordained and received the full precepts, he met a monk lecturing on scriptures at Chun'gu Temple. Jingde (name of a monk) and Datong went together to rely on him. After the abbot of Chun'gu Temple ascended the seat at Baolin Temple, he summoned Datong and said to him, 'Your learning is profound and broad, but I am afraid it will stagnate in your mind and form crude attachments. Why not engage in contemplation and use cultivation to eradicate it?' Datong then left Qiantang and visited Yuanxi (name of a monk), abandoning everything he had remembered before, leaving only solitary clarity, shining brightly on its own. He spent six years like this. Later, he visited Mingben (name of a monk), and Datong intended to stay for a long time. Mingben said, 'The lineage of the Xianshou School (Huayan School) is becoming more and more distant and declining. Your capacity is sufficient to expand it, do not stay here for long. For...
贊清涼像而遣之。同喜曰。吾今始知萬法皆本一心。不識孰為禪那。而孰為教眾。內外自此空矣。亟還寶林見遇。且告之故。遇曰。可矣。遂命分講雜華玄門。延祐初。出世蕭山凈土寺○曇噩。字無夢。慈溪王氏子。家世宦族。母命從鄉挍。師游洎。長窮覽儒籍。徹其義髓。已而心有所感。彈指嘆曰。攻書修辭。此世間相爾。曷若求出世間法乎。乃白其母出家。凡釋氏契經。與臺衡賢首慈恩諸文。晝夜摩研。不知有飢渴寒暑。已而復嘆曰。教相如海。茍執著不回。是覓繩自纏爾。曷若求明本心乎。於是。篤意禪觀。久之。雪庭傳。住靈隱。噩往侍左右。傳歿。行端來補其處。端風規嚴峻。非宿學莫敢闖其門。噩直前咨叩。了無畏懼。機鋒交觸。情想路絕。內外如一靡間。毫忽一轉至六七。語愈朗烈。端欣然頷之。延祐初。徑山虛谷陵。請掌書記○趙孟頫。字子昂。號松雪。宋宗室。年十二。即好寫金剛經。與僧語親若眷屬。每受明本書。必焚香望拜。提舉江浙儒學。時叩本心要。本為說防情復性之旨。后入翰林。遣問般若大意。本有凈土偈一百八首。頫作一百八贊。手書授之○馮子振。號海粟。嘗訪道明本。本復書曰。今古利達之士。靡不知三界是大夢宅。茍不曾一回親切警悟。則與此所知之心。俱落夢𥧌。故曰所知
【現代漢語翻譯】 現代漢語譯本 贊清涼像而遣之。（贊清涼：人名）同喜說：『我現在才知道萬法皆本於一心。不知道哪個是禪那（Dhyana，禪定），哪個是教眾。內外從此空寂了。』急忙回到寶林寺拜見遇禪師，並且告訴他事情的經過。遇禪師說：『可以了。』於是命同喜分講《雜華經》的玄妙法門。延祐（元朝年號，1314-1320）初年，曇噩（法號），字無夢，慈溪王氏之子，在蕭山凈土寺出世。曇噩家世顯赫，母親讓他跟隨鄉里的老師學習。長大后，他廣泛閱讀儒家典籍，徹底領悟其中的精髓。之後，他心有所感，彈指嘆息道：『攻讀詩書，修飾文辭，這只是世間的表象罷了。何不如尋求出世間的佛法呢？』於是，他告訴母親自己要出家。凡是釋迦牟尼佛的契經，以及天臺宗、賢首宗、慈恩宗的各種著作，他都日夜研讀，不知飢渴寒暑。之後，他又嘆息道：『教義就像大海一樣浩瀚，如果執著不放，那就是用繩子自己纏繞自己。何不如尋求明瞭自己的本心呢？』於是，他專心致志地禪修觀想。很久以後，雪庭禪師傳法，住在靈隱寺。曇噩前往侍奉左右。雪庭禪師去世后，行端禪師來接替他的位置。行端禪師的風格嚴厲莊重，不是有深厚學問的人不敢輕易進入他的門下。曇噩直接上前請教，毫無畏懼。機鋒相對，情識思慮的道路斷絕。內外如一，沒有絲毫間隔。稍微一轉念就到了六七之境，言語更加明朗激烈。行端禪師欣然點頭認可了他。延祐（1314-1320）初年，逕山虛谷陵禪師請他擔任掌書記。 趙孟頫（人名），字子昂，號松雪，是宋朝宗室的後代。十二歲時，就喜歡書寫《金剛經》，與僧人交談親密如同家人。每次接受明本禪師的書信，必定焚香望拜。擔任提舉江浙儒學時，曾請教明本禪師本心的要義。明本禪師為他講述了防止情慾復歸本性的宗旨。後來進入翰林院，派遣使者詢問般若（Prajna，智慧）的大意。明本禪師有凈土偈一百零八首，趙孟頫創作了一百零八贊，親手書寫贈送給他。 馮子振（人名），號海粟，曾經拜訪明本禪師問道。明本禪師回信說：『自古以來聰明通達的人，沒有誰不知道三界（欲界、色界、無色界）是大夢的居所。如果不是曾經親切地警醒覺悟過一次，那麼就和這種所知的心，一起落入夢境之中。』所以說所知。
【English Translation】 English version He praised the image of Qingliang (name of a person) and sent it away. Tongxi said, 'I now know that all dharmas originate from one mind. I don't know which is Dhyana (禪那, meditation) and which is the Sangha (教眾, monastic community). Inside and outside are now empty.' He hurried back to Baolin Temple to see Master Yu and told him what had happened. Master Yu said, 'It is acceptable.' Then he ordered Tongxi to explain the profound Dharma of the Avatamsaka Sutra (雜華經). In the early years of Yanyou (元朝年號, 1314-1320), Tan'e (曇噩, Dharma name), styled Wumeng, son of the Wang family of Cixi, was born at Jingtusi Temple in Xiaoshan. Tan'e's family was prominent, and his mother had him study with a local teacher. When he grew up, he extensively read Confucian classics and thoroughly understood their essence. Afterwards, he felt something in his heart, snapped his fingers, and sighed, 'Studying books and embellishing words are merely worldly appearances. Why not seek the Dharma of transcending the world?' So he told his mother that he wanted to become a monk. He studied all of Shakyamuni Buddha's sutras, as well as the writings of the Tiantai, Xianshou, and Ci'en schools, day and night, unaware of hunger, thirst, cold, or heat. Afterwards, he sighed again, 'The teachings are like a vast ocean. If one clings to them without turning back, it is like tying oneself up with a rope. Why not seek to understand one's own original mind?' So he devoted himself to meditation and contemplation. After a long time, Zen Master Xueting transmitted the Dharma and lived at Lingyin Temple. Tan'e went to serve him. After Zen Master Xueting passed away, Xingduan came to take his place. Zen Master Xingduan's style was strict and solemn, and those without deep learning did not dare to enter his door easily. Tan'e went straight forward to ask for instruction, without any fear. Their exchanges were sharp and incisive, and the path of emotional thoughts was cut off. Inside and outside were as one, without any separation. With a slight shift of thought, he reached the sixth or seventh level, and his words became clearer and more intense. Zen Master Xingduan nodded in approval. In the early years of Yanyou (1314-1320), Zen Master Xugu Ling of Jingshan Temple invited him to serve as his secretary. Zhao Mengfu (趙孟頫, name of a person), styled Zi'ang, and known as Songxue, was a descendant of the Song Dynasty's royal family. At the age of twelve, he liked to write the Diamond Sutra (金剛經), and he spoke with monks as intimately as if they were family. Whenever he received a letter from Zen Master Mingben, he would burn incense and bow in reverence. When he was appointed as the Education Intendant of Jiangzhe, he asked Zen Master Mingben about the essentials of the original mind. Zen Master Mingben explained to him the principle of preventing emotions and restoring one's nature. Later, when he entered the Hanlin Academy, he sent a messenger to inquire about the meaning of Prajna (般若, wisdom). Zen Master Mingben had one hundred and eight Pure Land verses, and Zhao Mengfu composed one hundred and eight praises, which he personally wrote and presented to him. Feng Zizhen (馮子振, name of a person), styled Haisu, once visited Zen Master Mingben to ask about the Way. Zen Master Mingben replied in a letter, 'Since ancient times, intelligent and insightful people have all known that the Three Realms (三界, Desire Realm, Form Realm, Formless Realm) are a dwelling place of a great dream. If one has not once awakened with sincere alertness, then one will fall into the dream along with this knowing mind.' Therefore, it is said that what is known.
障也。惟閣下。于吾道。信根未嘗不深。獨未見其于信處。能脫略所知。不世間浮光幻影。能幾何時。曏者鄙偈中。有披衣終日坐茅堂之句。曾蒙閣下許。我踐之今日。所謂貧人索舊債也。○胡長孺。字汲仲。天臺人。特立獨行。留心內典。嘗著大同論曰。孟子沒一千四百年。而周子出。周子之傳。出於北固壽涯禪師。程子朱子。皆得之周子。朱子后。得張欽夫。講究此道。方覺脫然。元來此事。與禪學十分相似。學不知禪。禪不知學。互相排擊。都不曾劄著病處。真可笑也○鄭所南。一名思肖。連江人。應宋博學宏詞科。隱居吳下。坐必南向。歲時伏臘。輒望南野哭。再拜乃返。誓不與朝客交遊。與明本善。一日會於孝子梅應發家。兩人指對無語。本曰。所南何不說法。肖曰。兩眼對兩眼。無法可說。棄所居弗居。寓城南萬壽覺報二寺。有田盡舍諸剎○孟珙。字璞玉。號無庵。歸安人。理宗朝。為制置。卒謚忠襄。好周易。而尤深於佛學。進則料敵設奇。輪刀上陣。退則掃地焚香。隱幾危坐。遠貨色絕滋味。自讚云。老拙愛遊戲。忙裡放癡憨。正當恁么時。無處見無庵。臨終偈曰。有生必有滅。無庵無可說。踢倒玉崑崙。夜半紅日出。
(戊午)日本印原參明本禪師
印原。字古先。日本國人。剃髮受
【現代漢語翻譯】 現代漢語譯本 障礙啊。只有您，對於我的道，信根從來沒有不深的。只是沒有看到您在『信』的地方，能夠擺脫所知，不被世間的浮光幻影所迷惑。世間的浮光幻影又能存在多久呢？之前我的詩偈中，有『披衣終日坐茅堂』的句子，曾經蒙您讚許，我今天實踐它，就像是窮人索要舊債一樣。 胡長孺（？），字汲仲，天臺人。特立獨行，留心佛學經典。曾經著有《大同論》說：『孟子去世一千四百年後，周敦頤出現。周敦頤的學說，來源於北固山的壽涯禪師。程頤、程顥和朱熹，都得益於周敦頤。朱熹之後，有張欽夫，講究這個道，才覺得豁然開朗。原來這件事，與禪學十分相似。學的人不懂禪，禪的人不懂學，互相排斥攻擊，都不曾抓住病根所在，真是可笑啊。』 鄭所南（？），一名思肖，連江人。應宋朝博學宏詞科。隱居在吳地，坐著必定面朝南方。每到歲時伏臘，總是朝著南方的原野哭泣，再拜后才返回。發誓不與朝廷官員交往。與明本（禪師）交好。一天在孝子梅應發家相會，兩人相對無語。明本說：『所南為什麼不說法？』思肖說：『兩眼對著兩眼，沒有什麼法可以說。』放棄所居住的地方不住，寄居在城南萬壽覺報二寺。有田地全部捐給各個寺廟。 孟珙（？-1246），字璞玉，號無庵，歸安人。理宗（1224-1264）朝，擔任制置使。去世后謚號忠襄。喜歡《周易》，尤其精通佛學。進則料敵設奇，輪刀上陣；退則掃地焚香，隱幾危坐。遠離女色和貨物，斷絕美味。自己讚頌自己說：『老拙喜愛遊戲，忙裡放出癡憨。正當這個時候，無處可見無庵。』臨終偈語說：『有生必有滅，無庵無可說。踢倒玉崑崙，夜半紅日出。』 （戊午年）日本印原參拜明本禪師 印原（？），字古先，日本國人，剃髮受戒。
【English Translation】 English version An obstacle. Only you, regarding my path, the root of faith has never been shallow. It's just that I haven't seen you, in the place of 'faith,' able to detach from what is known, not to be deluded by the fleeting illusions of the world. How long can the fleeting illusions of the world last? Previously, in my verse, there was the line 'Wearing clothes, sitting in a thatched hut all day,' which you once praised. Today I am practicing it, like a poor man demanding an old debt. Hu Changru (?), courtesy name Jizhong, was from Tiantai. He was independent and unconventional, paying attention to Buddhist scriptures. He once wrote 'On Great Harmony,' saying: 'Fourteen hundred years after Mencius' death, Zhou Dunyi appeared. Zhou Dunyi's teachings came from Zen Master Shouya of Mount Beigu. Cheng Yi, Cheng Hao, and Zhu Xi all benefited from Zhou Dunyi. After Zhu Xi, there was Zhang Qinfu, who studied this path and then felt enlightened. Originally, this matter is very similar to Zen studies. Those who study don't understand Zen, and those who practice Zen don't understand study, mutually rejecting and attacking each other, never grasping the root of the problem, which is truly laughable.' Zheng Suonan (?), also named Sixiao, was from Lianjiang. He responded to the imperial examination for erudite scholars in the Song Dynasty. He lived in seclusion in the Wu region, always sitting facing south. Every year during the seasonal sacrifices, he would weep towards the southern wilderness, bowing twice before returning. He vowed not to associate with court officials. He was on good terms with Mingben (Zen master). One day, they met at the home of the filial son Mei Yingfa, and the two were speechless. Mingben said, 'Suonan, why don't you expound the Dharma?' Sixiao said, 'Two eyes facing two eyes, there is no Dharma to speak of.' He abandoned his residence and lived in the Two Temples of Longevity and Awakening in the south of the city. He donated all his fields to the various temples. Meng Gong (?-1246), courtesy name Puyu, sobriquet Wu'an, was from Guian. During the reign of Emperor Lizong (1224-1264) of the Song Dynasty, he served as a Pacification Commissioner. He was posthumously honored as Zhongxiang. He liked the 'Book of Changes' and was especially proficient in Buddhism. When advancing, he anticipated the enemy and devised strategies, wielding his knife on the battlefield; when retreating, he swept the floor, burned incense, and sat upright in contemplation. He stayed away from women and goods, and abstained from delicacies. He praised himself, saying: 'Old and clumsy, I love to play games, releasing foolishness in the midst of busyness. Just at this time, Wu'an is nowhere to be seen.' His death verse says: 'Where there is birth, there must be death, Wu'an has nothing to say. Kicking over Mount Kunlun, the red sun rises at midnight.' (Year Wuwu) Japanese In'gen visits Zen Master Mingben In'gen (?), courtesy name Kosen, was a Japanese national who shaved his head and received ordination.
具。遍歷諸師戶庭。咸無證入。慨然嘆曰。中夏乃佛法淵藪。盍往求之乎。於是。奮然南遊。初參華頂峰先睹。睹曰。汝之緣。不在於斯。中峰本公。以高峰上足。現說法杭之天目山。爐韛正赤。遠近學徒。無不受其煅煉。此真汝導師也。汝宜急行。原即蓬蔂而出。往見本。本一見。遽命給侍左右。原屢呈見解。本呵之曰。根塵不斷。如纏縛何。原退涕淚悲泣。至於飲食皆廢。本憐其誠懇。乃謂之曰。此心包羅萬象。迷則生死。悟則涅槃。生死之迷。固是未易驅斥。涅槃之悟。猶是入眼金塵。當知般若如大火聚。近之則焦首爛額。惟存不退轉一念。生與同生。死與同死。自然與道相符。脫使未悟之際。千釋迦萬彌勒。傾出四海大水。入汝耳根。總是虛妄塵勞。皆非究竟事也。原聞之。不覺通身汗下。無晝無夜。未嘗暫舍。積之之久。一旦忽有所省。現前境界。一白無際。急趨丈室。告本曰。原。以撞入銀山鐵壁去也。曰既入銀山鐵壁。來此何為。原超然領解。便辭去。本囑曰。善自護持。原復遍謁諸方。咸以叢林師子兒稱之。
(己未)晦機元熙禪師入寂(物初觀法嗣臨濟十六世)
元熙。字晦機。豫章唐氏子。世為儒家。熙與兄元齡。俱後進士業。齡既登第。熙年十九。出家遊方。其母憐之。私具白金
【現代漢語翻譯】 現代漢語譯本：他四處尋訪。走遍各位禪師的住所，都沒有得到真正的證悟。他慨嘆道：『中原地區乃是佛法的淵藪，何不去那裡尋求真理呢？』於是，他毅然決然地南遊。起初，他參訪了華頂峰先睹禪師。先睹禪師說：『你的機緣不在這裡。中峰本公禪師，是高峰禪師最得意的弟子，現在在杭州的天目山說法，如同火爐一樣熾熱，遠近的學徒，沒有不受他的錘鍊的，這才是你真正的導師啊，你應該趕快去。』於是，他立即離開蓬蔂山，前去拜見本公禪師。本公禪師一見到他，就命他侍奉左右。原禪師屢次呈述自己的見解，本公禪師呵斥他說：『根塵未斷，如同被纏縛一樣，如何解脫？』原禪師退下後，悲傷哭泣，甚至廢寢忘食。本公禪師憐憫他的誠懇，於是對他說：『此心包羅萬象，迷惑則生死輪迴，覺悟則涅槃寂靜。生死的迷惑，固然不容易驅除，涅槃的覺悟，也如同進入眼中的金粉一樣，都是障礙。應當知道般若智慧如同大火聚，靠近它就會燒焦頭顱，燒爛額頭。唯有保持不退轉的念頭，生與它同生，死與它同死，自然就能與道相符。即使在未悟之時，千釋迦萬彌勒，傾盡四海之水，灌入你的耳根，也都是虛妄的塵勞，都不是究竟之事。』原禪師聽了這些話，不覺全身汗如雨下，日夜不停地參悟，不敢有絲毫懈怠。時間久了，有一天忽然有所領悟，現前的境界，一片潔白，沒有邊際。他急忙跑到丈室，告訴本公禪師說：『原，已經撞入銀山鐵壁之中了。』本公禪師說：『既然已經進入銀山鐵壁，來這裡做什麼？』原禪師超然領悟，便辭別而去。本公禪師囑咐他說：『好好地護持自己。』原禪師又遍訪各方禪師，大家都稱他為叢林中的獅子兒。 （己未（1319））晦機元熙禪師圓寂（物初觀禪師的法嗣，臨濟宗第十六世） 元熙，字晦機，豫章唐氏之子，世代都是儒家。元熙與他的哥哥元齡，都以進士為目標。元齡已經考中進士，元熙時年十九歲，出家遊方。他的母親憐惜他，私下準備了白金。
【English Translation】 English version: He traveled extensively, visiting the residences of various Zen masters, but found no true enlightenment. He sighed, 'The Central Plains are the center of Buddhism; why not seek the truth there?' Thus, he resolutely journeyed south. Initially, he visited Zen Master Xiandu of Huading Peak. Zen Master Xiandu said, 'Your affinity does not lie here. Zen Master Ben Gong of Zhongfeng, the most esteemed disciple of Zen Master Gaofeng, is now teaching the Dharma at Tianmu Mountain in Hangzhou, like a blazing furnace. Disciples from far and near are tempered by him. He is your true teacher; you should go quickly.' So, he immediately left Penglei Mountain to visit Zen Master Ben Gong. Upon seeing him, Zen Master Ben Gong ordered him to serve at his side. Zen Master Yuan repeatedly presented his views, but Zen Master Ben Gong rebuked him, saying, 'The root and dust are not severed; how can you be liberated from entanglement?' Zen Master Yuan retreated, weeping bitterly, even neglecting food and drink. Zen Master Ben Gong, pitying his sincerity, said to him, 'This mind encompasses all phenomena; delusion leads to birth and death, enlightenment leads to Nirvana. The delusion of birth and death is indeed difficult to dispel, but the enlightenment of Nirvana is like gold dust in the eye, still an obstacle. Know that prajna wisdom is like a great fire; approaching it will scorch your head and burn your forehead. Only by maintaining a non-retreating thought, living with it in life, dying with it in death, will you naturally accord with the Tao. Even if, in a state of non-enlightenment, thousands of Shakyas and Maitreyas poured the waters of the four seas into your ears, it would all be false labor, not the ultimate matter.' Upon hearing these words, Zen Master Yuan felt sweat pouring down his body. He meditated day and night, never relaxing. After a long time, he suddenly had an insight, and the present realm became a boundless expanse of white. He rushed to the abbot's room and told Zen Master Ben Gong, 'Yuan has crashed into a silver mountain and iron wall.' Zen Master Ben Gong said, 'Since you have entered the silver mountain and iron wall, what are you doing here?' Zen Master Yuan understood completely and took his leave. Zen Master Ben Gong instructed him, 'Take good care of yourself.' Zen Master Yuan then visited Zen masters in all directions, and everyone called him a lion cub of the sangha. (Jiwei year (1319)) Zen Master Huiji Yuanxi passed away (Dharma successor of Zen Master Wuchu Guan, the sixteenth generation of the Linji school) Yuanxi, styled Huiji, was the son of the Tang family of Yuzhang, whose family had been Confucian scholars for generations. Yuanxi and his elder brother Yuanling both aimed to become Jinshi graduates. After Yuanling passed the examination, Yuanxi, at the age of nineteen, left home to become a wandering monk. His mother, pitying him, secretly prepared white gold.
為裝。熙謂財足喪志。即善辭母。不持一錢以行。聞物初觀。闡化玉幾。往依之。十年無知者。偶與書記清默語。默大驚。以告觀。觀詰之信然。留侍左右。朝夕咨問。盡發其秘。字之曰晦機。為偈以囑焉。楊璉真伽。總統釋教。因招熙。與俱朝京師。熙辭曰。我有老母。兵后孔亡不可知。遂歸江西。則元齡固以臨江通判。從文天祥起兵死。獨母在堂。熙奉之。以孝聞。丙申。出世百丈。遷凈慈。七載遷徑山。閱三月杖䇿歸南屏。江西學者。相率迎歸仰山。己未閏八月。將示寂。手書謝所與往來者。作偈示眾。擲筆化去。壽八十二。
(庚申)永寧禪師住廣德實相寺
永寧。字一源。通州人。谷姓朱。世為宦族。年六歲入鄉挍。經籍即能暗記。且了其大意。然非性所樂。聞人舉佛號。遽注耳聳聽。九歲。懇求離俗。父母弗之許。輒連日不火食。乃使出家于利和。利和。州之望剎。宋有肇禪師。說法度人。前一夕。寺眾同夢迎肇。次日而寧至。剃染受具。蓬蔂出遊浙河西。見諸大老。下語無所契。入。穹窿山。謁克翁紹。俾掌藏。久之。至毗陵。約明極㫤于焦子山。精修禪定。稍涉昏睡。則戴沙運甓。懸版坐空。如是者五年。㫤曰。藏主見解且至。宜往參人。遂至太湖。參無用寬。寬門庭嚴峻。寧方入戶。
【現代漢語翻譯】 現代漢語譯本： 爲了偽裝。熙認為錢財足以消磨人的意志。於是巧妙地告別母親，不帶一文錢就離開了家。聽說物初觀（人名）在玉幾（地名）闡揚佛法，便前去依附他。十年間沒有人瞭解他。偶然與書記清默交談，清默大為驚訝，告訴了物初觀。物初觀盤問他，果然如此，便留下他在身邊侍奉，早晚請教，物初觀將自己的秘訣全部傳授給他，給他取名為晦機。寫了偈語來囑咐他。楊璉真伽（人名），總管佛教事務，於是召熙，要他一起去京師朝見。熙推辭說：『我有老母親，戰亂之後生死未卜。』於是回到江西。當時元齡（人名）擔任臨江通判，跟隨文天祥起兵戰死，只有母親還在堂上，熙侍奉母親，以孝順聞名。丙申年（1296年），在百丈寺出世，后遷往凈慈寺。七年後遷往徑山寺。三個月后拄著枴杖回到南屏山。江西的學者們，爭相迎接他回到仰山。己未年閏八月（1259年），將要圓寂，親手寫信感謝所有交往過的人，作偈語告誡眾人，扔下筆圓寂了，享年八十二歲。
（庚申年(1320年)）永寧禪師住持廣德實相寺
永寧（法號），字一源，通州人，俗姓朱，世代為官宦之家。六歲時進入鄉學，經書典籍就能背誦，並且理解其中的大概意思。然而這不是他喜歡的事情。聽到別人唸誦佛號，就立刻側耳傾聽。九歲時，懇求出家，父母不允許，就連續幾天不吃飯。於是父母就讓他到利和寺出家。利和寺是通州的名剎。宋朝時有肇禪師，說法度化世人。前一天晚上，寺里的僧眾一同夢見迎接肇禪師，第二天永寧就到了。剃度受戒后，他穿著簡陋的衣服遊歷浙河西一帶，拜見各位大德，但所說的話語沒有能夠與他心意相合的。於是進入穹窿山，拜見克翁紹，克翁紹讓他掌管藏經。很久之後，到了毗陵，與明極㫤在焦子山約定，精進地修習禪定。稍微有些昏睡，就頭頂著沙子，揹著磚頭，或者懸掛木板，坐在空中。像這樣過了五年。㫤說：『藏主的見解快要到了，應該去參訪善知識。』於是到了太湖，參拜無用寬。無用寬的門庭非常嚴峻，永寧剛一進門，
【English Translation】 English version: To disguise himself. Xi believed that wealth could erode one's will. So he skillfully bid farewell to his mother, leaving home without a penny. Hearing that Wu Chuguan (person's name) was expounding the Dharma at Yuji (place name), he went to attach himself to him. For ten years, no one understood him. He happened to talk with the scribe Qingmo, who was greatly surprised and told Wu Chuguan. Wu Chuguan questioned him, and it was indeed so, so he kept him by his side to serve him, asking for advice morning and night. Wu Chuguan imparted all his secrets to him and named him Huiji. He wrote a verse to instruct him. Yang Lianzhenjia (person's name), the chief administrator of Buddhism, summoned Xi, wanting him to go to the capital to pay respects. Xi declined, saying, 'I have an old mother, whose fate is unknown after the war.' So he returned to Jiangxi. At that time, Yuanling (person's name) was serving as the magistrate of Linjiang, and died in battle following Wen Tianxiang's uprising, leaving only his mother in the hall. Xi served his mother and was known for his filial piety. In the year of Bingshen (1296), he emerged at Baizhang Temple, and later moved to Jingci Temple. Seven years later, he moved to Jingshan Temple. Three months later, he returned to Nanping Mountain with a staff. The scholars of Jiangxi vied to welcome him back to Yangshan. In the intercalary August of the year of Jiwei (1259), he was about to pass away, personally writing letters to thank all those he had associated with, composing a verse to admonish the assembly, and throwing down his pen, he passed away, at the age of eighty-two.
(Gengshen year (1320)) Chan Master Yongning resided at Guangde Shixiang Temple
Yongning (Dharma name), styled Yiyuan, was a native of Tongzhou, with the surname Zhu, from a family of officials for generations. At the age of six, he entered the village school, and could recite the classics and scriptures, and understand their general meaning. However, this was not what he enjoyed. Hearing others recite the Buddha's name, he would immediately listen attentively. At the age of nine, he earnestly requested to leave the secular life, but his parents did not allow it, so he refused to eat for several days. So his parents allowed him to become a monk at Lihe Temple. Lihe Temple was a famous temple in Tongzhou. During the Song Dynasty, there was Chan Master Zhao, who preached and converted people. The night before, the monks in the temple had a dream of welcoming Chan Master Zhao, and the next day Yongning arrived. After being tonsured and receiving the precepts, he traveled in simple clothes in the Zhexi area, visiting various great elders, but the words spoken did not resonate with him. So he entered Qionglong Mountain, and visited Ke Wengshao, who put him in charge of the Sutra Library. After a long time, he went to Piling, and made an agreement with Mingji 㫤 at Jiaozi Mountain, diligently practicing meditation. If he became slightly drowsy, he would carry sand on his head, carry bricks on his back, or hang a wooden board and sit in the air. He did this for five years. 㫤 said, 'The Librarian's understanding is about to arrive, he should visit a good teacher.' So he went to Taihu, and visited Wuyong Kuan. Wuyong Kuan's gate was very strict, and as soon as Yongning entered the door,
厲聲叱出。寧作禮于門外。合爪而立。久之。乃許入見。問。何處人。曰通州。曰淮海近日盈虛若何。曰沃日滔天。不孔涓滴。曰不著㷮道。曰請和尚道。寬便喝。寧退就禪室。徹夜不𥧌。一日聞寬舉雲門一念不起語。聲未絕。而有省。急趨入堂。寬便打。然知寧頓悟。令造偈拈趙州。寧立成曰。趙州狗子無佛性。萬象森羅齊乞命。無底籃兒盛死蛇。多添少減無餘剩。寬嗒然一笑。復舉證道偈問曰。掣電飛來。全身不顧。擬議之間。聖凡無路。速道速道。寧曰。火迸星飛。有何擬議。敵面當機。不是不是。寬振威一喝。寧曰。喝作么。曰東瓜山前吞匾擔。捉住清風剝了皮。寧不覺通身汗下。亟五體投地曰。今日方知和尚用處。曰閉著口。自是侍香三年。且以斷崖所贊己像。親署一花書。授曰。汝緣在浙。逢龍即住。遇池便居。寧遂還浙。庚申。至廣德。縛茆于大洞中。洞左有實相寺。馬祖弟子澄公道場。寧為起廢重新之。
(壬戌)明本禪師命惟則分座
惟則。號天如。吉安譚姓子。密傳明本心印。至治壬戌。本命則分座說法。眾駭且疑。及則提唱。龍象詟服○行端。自中天竺。遷住靈隱。壬戌。詔主徑山。
(癸亥)永寧禪師住龍池
至治癸亥。宜興龍池。請永寧建立禪居。寧以名符懸記
。欣然赴之。作室數十間。命之曰禹門興化庵。
○中峰明本禪師入寂(高峰妙法嗣臨濟十九世)
明本。住天目。癸亥春。自敘其出家始末曰。六旬幻跡。蓋已有去世意。又曰。幻庵。向秋決作離散計。朝死夕化骨。便送歸三塔。若停龕祭奠。諷經入祠。做忌一切佛事。不許狥世禮也。復條示師子寺。惟以放下節儉。克究初心。慎守開山明訓。令法久住之意。至八月。遺誡門人。其略曰。佛法。無汝會處。生死。無汝脫去。汝喚甚麼作佛法。任以百千聰明。一一把他三乘十二分教。千七百則陳爛葛藤。百氏諸子從頭註解。得盛水不漏。總是門外打之繞。說時似悟。對境還迷。此事。向道。無汝會處。汝轉要會。轉不相應。莫見與么說。便擬別生知解。直饒向千人萬人拶不入處。別有生機。總不出個要會底妄念。惟具大信根。叩己躬下。真參實悟。乃能荷負。若作荷負想。依舊沒交涉。當知眾生結習濃厚。無汝柰何處。汝若無力處。眾只全身放下。向半間草屋。冷淡枯寂。丐食鶉衣。且圖自度。亦免犯人苗稼作無慚人。越十日。示疾。有來省者。謂曰。幻住庵。上漏旁穿。籬坍壁倒。不可久住也。語笑如平時。或強之服藥。本曰。青天白日。曲狥人情耶。揮去。十三日。手書寫偈。遺別外護。及法屬故舊
【現代漢語翻譯】 現代漢語譯本：高高興興地前往那裡，建造了幾十間房屋，命名為禹門興化庵。
○中峰明本禪師圓寂（高峰妙法的繼承者，臨濟宗第十九世）
明本禪師住在天目山。癸亥年（1263年）春天，他親自敘述了自己出家的始末，說：『六十年的幻化軌跡，大概已經有了去世的打算。』又說：『幻住庵，我打算秋天就作離開的打算。早上死了晚上火化，骨灰就送到三塔。如果停靈祭奠，誦經入祠，做忌日等一切佛事，都不允許順從世俗的禮節。』又詳細地告誡師子寺，要以放下、節儉，認真探究初心，謹慎遵守開山祖師的明確訓誡，使佛法長久住世為宗旨。到了八月，他留下遺言給門人，大意是：『佛法，沒有你能夠領會的地方；生死，沒有你能夠脫離的辦法。你把什麼叫做佛法？任憑你有一百種一千種聰明，把三乘十二分教，一千七百則陳舊腐爛的葛藤，百家諸子的學說從頭到尾註解，做到滴水不漏，也都是在門外繞圈子。說的時候好像明白了，面對境界還是迷惑。這件事，我說沒有你能夠領會的地方，你越是要領會，就越是不相應。不要以為我這樣說，就打算另外產生知解。即使在千人萬人也無法進入的地方，另外有生機，也總逃不出想要領會的妄念。只有具備大信根，反躬自問，真正參悟，才能承擔。如果產生承擔的想法，依舊沒有關係。應當知道眾生的習氣深厚，沒有你能夠奈何的地方。你如果沒有力量，就只有全身放下，在簡陋的草屋裡，冷淡枯寂，靠乞討為生，穿著破舊的衣服，姑且圖個自度，也免得侵犯別人的莊稼，成為不知羞恥的人。』過了十天，他示現生病，有人來探望他，他說：『幻住庵，上面漏雨，旁邊透風，籬笆倒塌，墻壁傾斜，不可以久住了。』說話談笑像平時一樣。有人勉強他服藥，明本禪師說：『唉！難道要委曲順從人情嗎？』揮手拒絕了。十三日，他親手書寫偈語，遺別外護以及過去的同修。
【English Translation】 English version: He happily went there and built dozens of rooms, naming it Yumen Xinghua Hermitage.
○ Chan Master Mingben of Zhongfeng entered Nirvana (Successor of Gaofeng Miaofa, 19th generation of the Linji School)
Mingben lived in Tianmu Mountain. In the spring of Guihai year (1263 AD), he personally narrated the beginning and end of his ordination, saying, 'The illusory traces of sixty years probably already have the intention of passing away.' He also said, 'I plan to leave Huanzhu Hermitage in the autumn. Cremate the bones in the morning if I die in the evening, and send the ashes to the Three Pagodas. If there is a memorial service, sutra chanting, or anniversary ceremony, do not follow worldly etiquette.' He also instructed Shizi Temple in detail to take letting go and frugality as the principle to earnestly explore the original intention and carefully abide by the clear instructions of the founding master, so that the Dharma will reside in the world for a long time. In August, he left a last word to his disciples, the general idea of which is: 'The Buddha-dharma, there is no place for you to comprehend; birth and death, there is no way for you to escape. What do you call Buddha-dharma? No matter how smart you are, annotating the Three Vehicles and Twelve Divisions of Teachings, the 1,700 stale and rotten vines, and the theories of the Hundred Schools of Thought from beginning to end, so that not a drop leaks, it is all just circling outside the door. It seems like you understand when you speak, but you are still confused when facing the situation. This matter, I say there is no place for you to comprehend, the more you want to comprehend, the more incompatible you become. Don't think that because I say this, you intend to generate another understanding. Even in a place where thousands of people cannot enter, there is another opportunity for life, but it still cannot escape the deluded thought of wanting to comprehend. Only by having great faith and introspection, truly participating and realizing, can you bear the burden. If you have the idea of bearing the burden, it is still irrelevant. You should know that the habits of sentient beings are deep, and there is nothing you can do about it. If you have no strength, then just let go of your whole body, in a simple thatched hut, be indifferent and lonely, beg for food and wear tattered clothes, and just try to save yourself, so as not to offend other people's crops and become a shameless person.' Ten days later, he showed signs of illness. When someone came to visit him, he said, 'Huanzhu Hermitage is leaking from above, drafty from the sides, the fence has collapsed, and the walls are tilted, it cannot be lived in for long.' He spoke and laughed as usual. Someone forced him to take medicine, and Chan Master Mingben said, 'Alas! Should I bend to human sentiment?' He waved his hand and refused. On the thirteenth day, he personally wrote a verse, bidding farewell to the external protectors and past fellow practitioners.
。十四。蚤作辭眾曰。我有一句。分付大眾。更問如何。無本可據。置筆安坐而逝。停龕三日。身體溫軟。顏貌不少變。塔全身於望江石。壽六十一。本所至悉成寶坊。而一衲一單。未嘗寓目。游淮。坂井汲艱遠。終身不復颒浴。聞說人過。俯首不答。凡傳記語涉詆譭。掩卷不顧。上自王公大人。下逮屠販廝養暴悍之徒。一以真慈相與。隨宜說法。未嘗異視海內。識與不識。皆尊之曰大和尚。
佛祖綱目卷第四十 卍新續藏第 85 冊 No. 1594 佛祖綱目
佛祖綱目卷第四十一(金字號)
甲子(元泰定元年起)戊辰(改致和又天曆)庚午(文宗至順元年)癸酉(順帝元統元年)乙亥(重紀至元元年)辛巳(改至正)戊申(皇明 高祖皇帝洪武元年)癸亥(皇明洪武十六年止)
(甲子)行端禪師傳法梵琦
梵琦。字楚石。小字曇曜。像山朱氏子。父杲有隱德。母張。事佛惟謹。夢日墮懷而生琦。襁褓中。有神僧摩頂。謂其父曰。此佛日也。他日必當振佛法。照曜昏衢。父因字以曇曜。四歲。祖母口授論語。輒能成誦。或問書中所好者何語。即應曰。君子喻于義。七歲能書大字。詩書過目不忘。遠近稱為奇童。九歲。棄俗剃染。十六受具。二十。本師命琦為侍者。尋典
藏鑰。一日閱楞嚴。至緣見因明暗成無見不明自發則諸暗相永不能昏。恍然有省。自是閱內外典籍。宛如宿習。然于佛祖向上一著。終有滯礙。遊方至徑山。參行端。問。如何是言發非聲。色前不物。端遽曰。言發非聲。色前不物。速道速道。琦擬進語。端震威一喝。琦乃錯愕而退。群疑塞胸。如填巨石。會元英宗。詔善書者。赴京金書大藏經。琦在選中。辭端至燕。泰定元年春正月十一日五更睡起。聞綵樓上鼓鳴。豁然大悟。汗下如雨。拊幾笑曰。徑山鼻孔。今日入吾手矣。因述偈曰。崇天門外鼓騰騰。驀劄虛空就地崩。拾得紅爐一片雪。卻是黃河六月冰。是歲東歸。再參端于徑山。端迎笑曰。且喜汝大事了畢。復云。妙喜大法。盡在于汝。
(乙丑)水盛禪師隱居南巢
水盛。字竺源。饒州范氏子。生時祥光照室。及成童。以嬉戲為佛事。年十七。依羅山僧常。常使從儒者學。盛每習禪定。且針指出血。書金剛經。常呵之。盛曰。學儒可敵生死耶。曰汝黃口小兒。姑注意于儒。他時入道未晚也。盛弗答。已而參月庭忠於蔣山。時孤舟濟為第一座。以皖山誨蒙山者誨之。盛撫幾曰。吾已見二老矣。乃端坐一室。舉四肢百骸。及山河大地。咸攝入一念。后三四日。見色聞聲。漸撼搖不動。盛自信法決可證
【現代漢語翻譯】 現代漢語譯本： 藏鑰禪師。有一天閱讀《楞嚴經》，讀到『緣見因明暗成無見，不明自發則諸暗相永不能昏』（因為有能見的明，才顯出所見的暗，如果沒有明，那麼所有的暗相就永遠不能顯現）時，忽然有所領悟。從此閱讀內外典籍，就像是以前就學習過一樣。然而對於佛祖向上的一著（最高境界），始終有所滯礙。於是遊方到徑山，參拜行端禪師。行端禪師問：『如何是言發非聲，色前不物？』（什麼是語言發出卻不是聲音，在事物顯現之前又是什麼？）行端禪師立刻說：『言發非聲，色前不物，速道速道！』（語言發出卻不是聲音，在事物顯現之前又是什麼？快說快說！）藏鑰禪師想要說話，行端禪師大喝一聲，藏鑰禪師驚愕而退。各種疑惑堵塞在胸中，如同填滿了巨大的石頭。適逢元英宗（公元1320-1323年）下詔，讓擅長書法的人到京城用金字書寫大藏經，藏鑰禪師被選中。於是向行端禪師告辭前往燕京。泰定元年（公元1324年）春正月十一日五更時分睡醒，聽到綵樓上的鼓聲，豁然大悟，汗如雨下。拍著桌子笑著說：『徑山老和尚的鼻孔，今天落入我的手中了！』於是作偈說：『崇天門外鼓騰騰，驀劄虛空就地崩。拾得紅爐一片雪，卻是黃河六月冰。』（崇天門外的鼓聲咚咚作響，突然刺破虛空，大地崩裂。拾起紅爐上的一片雪花，卻像是黃河六月的堅冰。）這年東歸，再次到徑山參拜行端禪師，行端禪師笑著迎接他說：『可喜可賀，你大事已經了結。』又說：『妙喜禪師的大法，全部都在你身上了。』
（乙丑年）水盛禪師隱居南巢
水盛禪師，字竺源，饒州范氏之子。出生時祥光照亮整個房間。等到長大成人，就以嬉戲作為佛事。十七歲時，依止羅山僧常禪師。僧常禪師讓他跟隨儒者學習。水盛禪師經常習禪定，並且用針指點《金剛經》。僧常禪師呵斥他。水盛禪師說：『學習儒學可以抵擋生死嗎？』僧常禪師說：『你這黃口小兒，姑且專心學習儒學，將來入道也不晚。』水盛禪師沒有回答。不久之後，參拜月庭忠禪師于蔣山。當時孤舟濟禪師是第一座，用皖山禪師教誨蒙山禪師的方法來教誨他。水盛禪師拍著桌子說：『我已經見到兩位老禪師了。』於是端坐在一個房間里，將四肢百骸，以及山河大地，全部攝入一念之中。過了三四天，見到顏色聽到聲音，漸漸地撼搖不動。水盛禪師自信證得法決。
【English Translation】 English version: Chan Master Cangyue. One day, while reading the Shurangama Sutra, he came to the passage: 'Because of the clarity of seeing, darkness becomes non-seeing; if non-clarity arises spontaneously, then all dark appearances can never be obscured.' He suddenly had an awakening. From then on, reading both internal and external scriptures felt like something he had already learned before. However, he still felt hindered by the Buddha's and Patriarchs' ultimate point (the highest state). He traveled to Jingshan and visited Chan Master Xingduan. Chan Master Xingduan asked: 'What is it that when words are uttered, there is no sound; what is it before form appears?' Chan Master Xingduan immediately said: 'When words are uttered, there is no sound; what is it before form appears? Speak quickly, speak quickly!' Chan Master Cangyue was about to speak, but Chan Master Xingduan gave a loud shout, and Chan Master Cangyue retreated in astonishment. Various doubts filled his chest, like being filled with huge stones. It happened that Emperor Yingzong of the Yuan Dynasty (1320-1323 AD) issued an edict, ordering those skilled in calligraphy to go to the capital to write the Great Treasury of Scriptures in gold letters. Chan Master Cangyue was selected. So he bid farewell to Chan Master Xingduan and went to Yanjing. On the eleventh day of the first month of the spring of the first year of Taiding (1324 AD), he woke up at the fifth watch and heard the sound of drums on the colored pavilion. He suddenly had a great enlightenment, and sweat poured down like rain. He slapped the table and laughed, saying: 'The nostrils of the old monk of Jingshan are in my hands today!' So he composed a verse: 'Outside Chongtian Gate, the drums are booming, suddenly piercing the void, the earth collapses. Picking up a snowflake from the red furnace, it is like the ice of the Yellow River in June.' That year, he returned east and visited Chan Master Xingduan at Jingshan again. Chan Master Xingduan greeted him with a smile and said: 'Congratulations, your great matter has been completed.' He also said: 'All of Chan Master Miaoxi's great Dharma is in you.'
(Year Yichou) Chan Master Shuisheng lived in seclusion in Nanchao
Chan Master Shuisheng, styled Zhuyuan, was the son of the Fan family of Raozhou. When he was born, auspicious light illuminated the entire room. When he grew up, he treated play as Buddhist practice. At the age of seventeen, he relied on Chan Master Sengchang of Luoshan. Chan Master Sengchang had him study with Confucian scholars. Chan Master Shuisheng often practiced Chan meditation and used a needle to point out the Diamond Sutra. Chan Master Sengchang scolded him. Chan Master Shuisheng said: 'Can studying Confucianism resist birth and death?' Chan Master Sengchang said: 'You are just a young child, focus on studying Confucianism for now, it won't be too late to enter the Way later.' Chan Master Shuisheng did not answer. Soon after, he visited Chan Master Yuetingzhong at Jiangshan. At that time, Chan Master Guzhouji was the first seat, and he taught him using the method that Chan Master Wanshan used to teach Chan Master Mengshan. Chan Master Shuisheng slapped the table and said: 'I have already seen the two old Chan Masters.' So he sat upright in a room, gathering his limbs and bones, as well as mountains, rivers, and the earth, all into one thought. After three or four days, seeing colors and hearing sounds gradually became unshakable. Chan Master Shuisheng was confident that he had attained the Dharma.
。因取所攜書帙火焚之。且發願曰。吾此生。不能作佛。當入無間獄也。旁觀者吐舌。俄過匡廬。止東林。復奮曰。今夕必就蒲茵上死爾。即正襟趺坐。加精進力。夜參半至極切孤危之際。捐命一躍。不覺如出荊棘叢中。所履之地。忽爾平沉。返觀自身。澄澄湛湛。惟有一念不忘在。盛猶以墮于斷滅。益進修弗懈。洎歸羅山。方全體頓現。參以諸祖契證。坦然明白。自謂開悟。及掌藏鑰于東林。偶閱妙喜明心見性。非桑門事之語。又復致疑不能釋。或誚曰。法離唇吻。道絕言詮。子何太滯也。於是。胸中蕩焉若洗然。不敢謂已至。越五載。重謁濟。濟曰。蒙山嘗言。栽松道者。不具二緣而生。達磨葬熊耳。后只履西歸。果神通耶。抑法如是也。曰。此形神俱妙而已。曰不然。子他日當自知之。盛復往無為。參無能教。舉濟話。教曰。為汝弗解故也。盛忽大悟。盡脫去玄妙知解。歷觀從前所見。如通宵一夢。夢時非無。及至覺后。絕無所得矣。教撫其背曰。爾後當大弘吾宗。盛辭歸浮樑。薦福海印。請盛分座說法。久之。隱居南巢。巢民柳氏。割山地建蘭若以獻。地當五峰之下。舊有龍潭五所。聞盛至。悉乘風雷徙去○崇𥙿。字約之。毗陵陳氏子。母夢龐眉異僧。乘肩輿直叩𥨊門。呼曰。吾將假館於斯。遂有娠。𥙿既生
。資識超群童上。十六。解通儒家言。然體素尪弱。十日九疾。每都佛菩薩像。輒胡跪瞻禮。依戀不忍舍。父母以其應夢。命從壽昌院曉為沙彌。院有大梨木。三十年不發花。及𥙿來。花開滿枝。結實大如斝。曉知為祥徴。度為大僧。俄登雙徑謁行端。閱二年未有所證入。復走天目見了義。又三年。復走中天竺參大欣。一造戶庭。如膠漆相入。即決以超脫生死大事。欣為舉臨濟無位真人話。且詰之曰。爾還知否。𥙿不覺下拜。欣曰。爾何所見。而作禮耶。曰拜者非是他人。曰從門入者。豈家珍耶。曰和尚慎毋欺人也。欣首肯者久之。
(丙寅)了義禪師開法師子正宗禪寺
高峰示寂。了義深自韜晦。或游禪林。頹然居下坂。孤峭嚴峻。不假借人辭色。或觸其機鋒。發言如奔雷。諸方宿衲。莫不驚歎。居不擇地。隨寓而休。而律范大閑。凜如冰雪。所至四眾歸重。師子正宗禪寺。累請住持。義若不聞。亦未嘗受請立僧。至治三年。明本歿。泰定三年。義方勉。狥眾請。學徒奔湊。示眾曰。若要超凡入聖。永脫塵勞。直須去皮換骨。絕後再蘇。如寒灰髮焰。枯木重榮。豈可作容易想。我在先師會下多年。每被大棒。打徹骨髓。無一念遠離心。直至今日。觸著痛處。不覺淚流。豈似汝等咬著些子苦味。便掉頭不
【現代漢語翻譯】 現代漢語譯本： 資識超群的童𥙿（法號），十六歲時，就能理解儒家的言論。然而他身體一直虛弱，經常生病。每次看到佛菩薩的畫像，總是胡跪瞻仰，依依不捨。父母認為這是應驗了夢兆，就讓他跟隨壽昌院的曉和尚做了沙彌。院裡有一棵大的梨樹，三十年都不開花。等到童𥙿來了之後，梨樹開滿了枝頭，結的果實大如酒器。曉和尚知道這是吉祥的徵兆，就讓他剃度為大僧。不久，童𥙿前往雙徑拜見行端禪師，過了兩年也沒有什麼證悟。他又前往天目山拜見了義禪師，又過了三年，再次前往中天竺山參拜大欣禪師。一到大欣禪師的住處，就如同膠漆一般相合，立刻下定決心要超脫生死大事。大欣禪師為他舉了臨濟宗無位真人的話頭，並且詰問道：『你還知道嗎？』童𥙿不知不覺地跪拜。大欣禪師說：『你看到了什麼，而行此大禮呢？』童𥙿說：『禮拜的不是別人。』大欣禪師說：『從門進入的，難道是家裡的珍寶嗎？』童𥙿說：『和尚您可千萬不要欺騙人啊！』大欣禪師連連點頭，很久沒有說話。
（丙寅年（1326年））了義禪師在師子正宗禪寺開法。
高峰禪師圓寂后，了義禪師深深地隱藏自己的才能，有時遊歷于各個禪林，頹廢地居住在下坂，孤傲嚴峻，不輕易與人交往。如果有人觸及他的機鋒，他的發言就像奔雷一樣迅猛，各地的老修行們無不驚歎。他居住不選擇地方，隨遇而安，而且對於戒律非常精通，像冰雪一樣純潔。他所到的地方，四眾弟子都非常敬重他。師子正宗禪寺多次請求他擔任住持，了義禪師好像沒有聽見一樣，也從未接受請求而設立僧職。至治三年（1323年），明本禪師去世。泰定三年（1326年），了義禪師才勉強答應眾人的請求。學徒們紛紛前來投奔。了義禪師向大眾開示說：『如果想要超凡入聖，永遠脫離塵世的勞苦，就必須脫胎換骨，死而復生，如同寒冷的灰燼重新燃燒，枯萎的樹木重新煥發生機，怎麼可以把它想得那麼容易呢？我在先師的門下多年，經常被大棒打得徹骨疼痛，沒有一念想要遠離的心。直到今天，觸碰到痛處，仍然會忍不住流淚。哪裡像你們，稍微嚐到一點苦味，就掉頭不顧了呢？』
【English Translation】 English version: The child Shang (Dharma name), exceptionally intelligent, was able to understand Confucian teachings at the age of sixteen. However, his health was consistently weak, and he was frequently ill. Whenever he saw images of Buddhas and Bodhisattvas, he would always kneel and reverently gaze upon them, reluctant to leave. His parents, believing this to be the fulfillment of a dream, had him become a novice monk under the monk Xiao at Shouchang Monastery. There was a large pear tree in the monastery that had not bloomed for thirty years. When Shang arrived, the tree blossomed fully, bearing fruit as large as wine vessels. Xiao knew this to be an auspicious sign and had him ordained as a full monk. Soon after, Shang went to Shuangjing to visit Chan Master Xingduan, but after two years, he had not attained any realization. He then went to Tianmu Mountain to visit Chan Master Liaoyi, and after another three years, he went to Central India to visit Chan Master Daxin. Upon arriving at Daxin's residence, they were as close as glue and lacquer, and he immediately resolved to transcend the great matter of life and death. Daxin raised the topic of the 'No-Ranked True Person' of the Linji school and questioned him, saying, 'Do you still know?' Shang unconsciously prostrated himself. Daxin said, 'What did you see that made you bow?' Shang said, 'The one bowing is not someone else.' Daxin said, 'Is that which enters through the gate a family treasure?' Shang said, 'Master, please do not deceive me!' Daxin nodded in agreement for a long time.
In the year Bingyin (1326), Chan Master Liaoyi opened the Dharma at Shizi Zhengzong Chan Monastery.
After Chan Master Gaofeng passed away, Chan Master Liaoyi deeply concealed his talents, sometimes wandering among various Chan monasteries, living despondently in Xiasaka, solitary and stern, not easily interacting with people. If someone touched upon his sharp wit, his words would be as swift as thunder, causing all the old practitioners from various places to be amazed. He did not choose a place to live, but rested wherever he happened to be, and he was extremely proficient in the precepts, as pure as ice and snow. Wherever he went, the fourfold assembly greatly respected him. Shizi Zhengzong Chan Monastery repeatedly requested him to serve as abbot, but Chan Master Liaoyi seemed not to hear, and he never accepted the request to establish a monastic position. In the third year of Zhizhi (1323), Chan Master Mingben passed away. In the third year of Taiding (1326), Chan Master Liaoyi reluctantly agreed to the request of the assembly. Students flocked to him. Chan Master Liaoyi instructed the assembly, saying, 'If you want to transcend the ordinary and enter the sagehood, and forever escape the suffering of the world, you must shed your skin and bones, die and be reborn, like cold ashes rekindling into flames, and withered trees regaining vitality. How can you think of it as so easy? I was under my former teacher for many years, and I was often beaten with a big stick until it pierced my bones, without a single thought of wanting to leave. Even today, when I touch the painful spot, I still cannot help but shed tears. How can you be like you, who turn your heads away after tasting just a little bit of bitterness?'
顧。殊不知苦味能除百病。大凡工夫。若到省力時。如順水流舟。只要稍公牢牢把柁。才有絲毫異念生。管取喪自失命。若到純一處。不可起一念精進心。不可起一念懈怠心。不可起一念求悟心。不可起一念得失心。才有念生。即被一切邪魔入你心腑。使你顛狂胡說亂道。永作魔家眷屬。佛也難救。你戒之戒之○懷信。字孚中。奉化姜氏子。母夢大星墜室中。有光如火。亟取吞之。遂有孕。及誕。狀貌異凡子。性凝莊。不安舉動。惟見沙門至。必躍然親近。年十五離俗。已而祝髮受具。習三觀十乘之旨。嘆曰。教相繁多。浩如煙海。茍欲窮之。是誠算沙徒自困耳。即棄去。渡浙西。遍叩名叢林勿契。不勝憤悱。華藏竺西坦。遷主天童。信隨質所疑。坦一見。知為法器。厲色待之。不與交一語。信群疑愈熾。一日上堂。舉興化打克賓公案。問信。信擬曰。俊哉師子兒也。自是依止不忍去。就維那之職。坦歿。云外岫。來繼其席。命信司藏鑰。泰定丙寅。出世明州觀音寺。䇿勵徒眾。視分陰若尺璧。惟恐其失之○無慍。字恕中。別號空室道人。臨海陳氏子。七歲入鄉校。凡所讀書。不煩再授。年未冠。白父母愿歸沙門。遂往徑山。依行端。剃染受具。繼見一元靈。扣擊法門細大事。已而復還徑山。端命居擇木寮。聲譽日著
【現代漢語翻譯】 現代漢語譯本：要知道苦味能去除各種疾病。大體上來說，功夫如果到了省力的階段，就像順水行舟一樣。只要稍微牢牢地把住舵，如果產生絲毫其他的念頭，一定會喪失自己，丟掉性命。如果到了純一的境界，就不可生起一念精進之心，不可生起一念懈怠之心，不可生起一念求悟之心，不可生起一念得失之心。只要有念頭產生，就會被一切邪魔侵入你的心腑，使你顛狂胡說，擾亂正道，永遠成為魔的眷屬，佛也難以拯救你。你要戒備啊，戒備啊！ 懷信（人名），字孚中，是奉化姜氏的兒子。他的母親夢見一顆大星墜落在房間里，光芒像火一樣，急忙取來吞下，於是就懷了孕。等到他出生時，相貌與一般的孩子不同。性格沉穩莊重，不輕易活動。唯獨見到沙門（出家修道的人）到來，必定高興地親近。十五歲時離開世俗，不久就剃髮受戒。學習天臺宗三觀十乘的宗旨，感嘆說：『教義的門類繁多，浩如煙海，如果想要窮盡它，這真是像數沙子一樣，只會讓自己困頓罷了。』於是就放棄了，渡過浙江西部，到處拜訪著名的叢林，但沒有契合的。心中非常憤懣。華藏竺西坦（人名）遷任天童寺住持，懷信跟隨他請教疑惑之處。竺西坦一見到他，就知道他是法器，嚴厲地對待他，不與他說一句話。懷信的疑惑更加強烈。一天，竺西坦上堂說法，舉了興化打克賓的公案，問懷信。懷信回答說：『真是俊俏的獅子兒啊！』從此就依止竺西坦，不忍離去，擔任了維那（寺院中的職務）。竺西坦去世后，云外岫（人名）來繼承他的住持之位，命令懷信掌管藏經的鑰匙。泰定丙寅年（1326年），在明州觀音寺出世說法，鞭策勉勵徒眾，珍惜每一分每一秒，就像珍惜尺璧一樣，唯恐失去它。 無慍（人名），字恕中，別號空室道人，是臨海陳氏的兒子。七歲進入鄉里的學校，凡是所讀的書，不用再教第二遍。還未成年，就告訴父母，願意出家為僧。於是前往徑山，依止行端（人名），剃髮受戒。後來見到一元靈（人名），請教佛法精微之處。不久又回到徑山，行端命令他住在擇木寮，聲譽日益顯著。
【English Translation】 English version: You should know that bitterness can remove all kinds of diseases. Generally speaking, if the effort reaches the stage of being effortless, it is like a boat flowing downstream. As long as you hold the rudder firmly, if any other thoughts arise, you will surely lose yourself and your life. If you reach the state of pure oneness, you must not give rise to a single thought of diligence, nor a single thought of laziness, nor a single thought of seeking enlightenment, nor a single thought of gain or loss. As soon as a thought arises, you will be invaded by all demons into your heart, causing you to be crazy and talk nonsense, disturbing the right path, and forever becoming a member of the demon's family, even the Buddha cannot save you. You must be vigilant, be vigilant! Huaixin (person's name), with the courtesy name Fuzhong, was the son of the Jiang family of Fenghua. His mother dreamed of a large star falling into the room, with light like fire, and hurriedly took it and swallowed it, and then she became pregnant. When he was born, his appearance was different from ordinary children. His personality was calm and dignified, and he did not move easily. Only when he saw a Shramana (a person who has left home to practice the Way) arrive, he would be happy to approach him. At the age of fifteen, he left the secular world, and soon he shaved his head and received the precepts. He studied the doctrines of the Tiantai school's Three Views and Ten Vehicles, and sighed: 'The categories of teachings are numerous, vast as the sea, if you want to exhaust it, it is really like counting sand, only making yourself tired.' So he gave up, crossed western Zhejiang, and visited famous monasteries everywhere, but there was no agreement. He was very indignant in his heart. Huazang Zhuxi Tan (person's name) moved to be the abbot of Tiantong Temple, and Huaixin followed him to ask about his doubts. When Zhuxi Tan saw him, he knew that he was a Dharma vessel, and treated him sternly, not saying a word to him. Huaixin's doubts became even stronger. One day, Zhuxi Tan gave a lecture in the hall, citing the case of Xinghua hitting Kebin, and asked Huaixin. Huaixin replied: 'What a handsome lion cub!' From then on, he relied on Zhuxi Tan and could not bear to leave, and served as the director of the monastery. After Zhuxi Tan passed away, Yunwai Xiu (person's name) came to succeed him as abbot, and ordered Huaixin to take charge of the key to the scripture collection. In the year of Bingyin in the Taiding era (1326 AD), he appeared in Guanyin Temple in Mingzhou to preach the Dharma, urging and encouraging the disciples to cherish every minute and every second, just like cherishing a foot of jade, for fear of losing it. Wu Yun (person's name), with the courtesy name Shuzhong, and the alias Kongshi Daoren, was the son of the Chen family of Linhai. At the age of seven, he entered the village school, and everything he read did not need to be taught a second time. Before he reached adulthood, he told his parents that he was willing to become a monk. So he went to Jingshan and relied on Xing Duan (person's name) to shave his head and receive the precepts. Later, he saw Yi Yuanling (person's name) and asked about the subtleties of the Dharma. Soon he returned to Jingshan, and Xing Duan ordered him to live in Zemu Liao, and his reputation became increasingly prominent.
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(丁卯)元長禪師開法伏龍山
元長。隱居天龍。中天竺大欣。力薦起之。江浙行省丞相。亦遣使迫長出世。皆不聽。泰定四年。諸名山爭相勸請長度。不為時所容。乃杖錫至烏傷伏龍山。卓錫巖際。誓曰。山若有水吾將止焉。俄山泉溢出。作白乳色。長遂依大樹以居。初。山有禪寺號聖壽。其廢已久。當長入山時。鄉民咸夢有異僧來。遂相率以訪。見長宴坐不動。爭持食飲以獻。邑大姓。為構精廬。尋建大伽藍。內而齊魯燕趙秦隴閩蜀。外而日本三韓八番羅甸交趾琉球。莫不奔走膜拜。咨決心要。嘗作警世偈曰。百年只是暫時間。莫把光陰當等閑。努力修行成佛易。今生蹉過出頭難。無常忽到教誰替。有債元來用自還。若要不經閻老案。直須參透祖師關。
(戊辰)慧照禪師出世樂清明慶
慧照。字大幹。永嘉麻氏子。童年。便欲入道。聞人誦習契經。合爪諦聽。年十五。剃染受具。誓究大不思議事。首謁晦機熙。不契。一日閱真凈語。至頭陀石擲筆峰處。默識懸解。流汗浹背。往謁東嶼海。海曰。東奔西走。將欲何為。曰特來參禮爾。曰天無四壁。地絕八荒。汝於何地措足耶。照抵掌于幾而退。海知其夙有所悟。尋復召至。反覆勘辯。始印可之。遂留執侍左右。然照以為心法既通。
【現代漢語翻譯】 現代漢語譯本 (丁卯)元長禪師在伏龍山開壇講法 元長禪師，隱居於天龍山，受到中天竺大欣法師的大力推薦而出山。江浙行省的丞相也派遣使者催促元長禪師出世，但他都沒有答應。泰定四年（1327年），各名山爭相勸請元長禪師，但他不為時俗所動。於是拄著錫杖來到烏傷的伏龍山，在巖石邊安頓下來，發誓說：『如果這座山有水，我就在這裡住下。』不久，山泉涌出，呈現出白乳色。元長禪師便依著大樹居住。起初，山上有座禪寺，名為聖壽寺，荒廢已久。當元長禪師入山時，鄉民們都夢見有奇異的僧人到來，於是相約前去拜訪，見到元長禪師端坐不動，爭相拿著食物和飲料來供養。邑中的大戶人家為他建造了精舍，不久又建造了大伽藍。從齊魯燕趙秦隴閩蜀各地，到日本、三韓、八番、羅甸、交趾、琉球等地的人，無不奔走前來膜拜，諮詢決疑。元長禪師曾作警世偈說：『百年光陰只是短暫時間，莫把光陰當做等閑。努力修行成佛容易，今生錯過出頭就難。無常忽然來到教誰來代替？有債原來要自己還。若要不經閻王老子的審判，必須參透祖師的玄關。』 (戊辰)慧照禪師出世於樂清明慶寺 慧照禪師，字大幹，是永嘉麻氏的兒子。童年時，就想入道修行。聽到別人誦讀佛經，便合起手掌認真地聽。十五歲時，剃度受戒，發誓要窮究不可思議之事。首先拜訪晦機熙禪師，但未能契合。一天，閱讀真凈禪師的語錄，讀到『頭陀石擲筆峰』處，默然領悟，豁然開解，流汗濕透了後背。於是前去拜訪東嶼海禪師，東嶼海禪師問：『東奔西走，將要幹什麼？』慧照禪師回答說：『特來參禮您。』東嶼海禪師說：『天無四壁，地絕八荒，你於何地落腳呢？』慧照禪師在桌子上拍了一下手便退下了。東嶼海禪師知道他夙有領悟，不久又召見他，反覆考察辯論，才印可了他。於是留下他在身邊侍奉。然而慧照禪師認為心法既然已經通達，
【English Translation】 English version (Dingmao year) Chan Master Yuanzhang opened the Dharma at Mount Fulong Chan Master Yuanzhang, who lived in seclusion at Mount Tianlong, was strongly recommended by Dajin of Zhongtianzhu (Central India, meaning the central region of India during that time) to come out of seclusion. The Prime Minister of the Jiangzhe Province also sent envoys to urge Master Zhang to enter the world, but he refused. In the fourth year of the Taiding era (1327), various famous mountains competed to invite Master Zhang, but he was not swayed by the times. So he walked with his staff to Mount Fulong in Wushang, settled down by the rocks, and vowed: 'If there is water on this mountain, I will stay here.' Soon, a mountain spring gushed out, appearing milky white. Master Zhang then lived by a large tree. Initially, there was a Chan temple on the mountain called Shengshou Temple, which had been abandoned for a long time. When Master Zhang entered the mountain, the villagers all dreamed of a strange monk arriving, so they went to visit him together, and seeing Master Zhang sitting still, they competed to offer him food and drink. A wealthy family in the town built a hermitage for him, and soon a large Sangharama (monastery) was built. People from all over Qi, Lu, Yan, Zhao, Qin, Long, Min, and Shu, as well as from Japan, the Three Hans (ancient Korean kingdoms), the Eight Barbarian Tribes, Luodian, Jiaozhi, and Ryukyu, all rushed to worship him and seek guidance. He once wrote a warning verse saying: 'A hundred years is just a short time, don't take time lightly. Strive to cultivate and become a Buddha easily, if you miss this life, it will be difficult to get ahead. When impermanence suddenly arrives, who can replace you? Debts must be repaid by oneself. If you don't want to go through Yama's (the lord of death) court, you must penetrate the ancestral master's barrier.' (Wuchen year) Chan Master Huizhao emerged at Mingqing Temple in Yueqing Chan Master Huizhao, whose courtesy name was Dagan, was the son of the Ma family of Yongjia. As a child, he wanted to enter the path of practice. When he heard people reciting the Sutras, he would put his palms together and listen attentively. At the age of fifteen, he was tonsured and received the precepts, vowing to thoroughly investigate the inconceivable matter. He first visited Chan Master Huiji Xi, but they did not resonate. One day, while reading the sayings of Chan Master Zhenjing, when he reached the part about 'the stone thrown by the ascetic at the Pen Peak', he silently understood and suddenly comprehended, and sweat soaked his back. So he went to visit Chan Master Dongyu Hai, who asked: 'Running east and west, what do you want to do?' Chan Master Huizhao replied: 'I have come specifically to pay my respects to you.' Chan Master Dongyu Hai said: 'Heaven has no four walls, and the earth has no eight wildernesses, where do you set foot?' Chan Master Huizhao clapped his hand on the table and withdrew. Chan Master Dongyu Hai knew that he had a previous understanding, and soon summoned him again, repeatedly examined and debated with him, and then approved him. So he kept him by his side to serve. However, Chan Master Huizhao believed that since the mind-dharma had already been understood,
不閱修多羅藏。無以闡揚正教。聳人天之聽。乃主藏室于萬壽寺。及海遷凈慈。舉照分座。戊辰。出世樂清明慶。示眾。佛法欲得現前。莫存知解。縛禪看教。未免皆為境礙。何如一物不立。而起居自在乎。所以德山之棒。臨濟之喝。亦有甚不得已耳。
(己巳)水盛禪師住西湖妙果
水盛。隱居南巢。天曆二年。起住西湖妙果。示眾。凡剃髮染衣。當洞明諸佛心宗。行解相應。以正悟之鏡。靈靈自照。歲久月深。具大無畏。如透水月華。萬浪千波觸之不散。方不被生死陰魔所惑○懷信。住明州觀音。天曆己巳。遷補怛洛迦山。自持一缽。丐食吳楚間。姑蘇產奇石。信購善工。造多寶佛塔十三層。載歸東海。俾信心者禮焉○大欣住天竺。元文宗以潛邸之舊。建龍翔集慶寺。己巳。召欣授大中大夫。開山住持。
(庚午)宋濂居士參元長禪師
宋濂。字景濂。號無相居士。金華人。生時。母夢異僧手寫華嚴經。來謂母曰。吾乃永明延壽。愿假一室。以終此卷。覺已濂即生。因名曰壽。后更名濂。六歲。日記二千餘言。九歲能詩。入青蘿。盡閱鄭氏所著書數萬卷。聞伏龍元長。吐言如奔雷。欲屈之。特往謁。相與詰難。數千言。不契而退。覆上長書。長答曰。前日承一宿山中。今日有書來報。無
【現代漢語翻譯】 現代漢語譯本： 不通讀《修多羅藏》（佛教經典總集），就無法闡揚正教，震動人天的聽聞。於是擔任萬壽寺的主藏室，以及海遷凈慈寺，舉照禪師分座說法。戊辰年（1328年），在樂清明慶寺出世說法，開示大眾：佛法想要現前，就不要存有知解（分別思量），無論是束縛禪定還是看教義，都免不了成為境界的障礙。不如一物不立，而起居自在呢？所以德山宣鑒禪師的棒喝，臨濟義玄禪師的喝聲，也有其不得已的苦衷啊。 (己巳年)水盛禪師住持西湖妙果寺 水盛禪師，隱居在南巢。天曆二年（1329年），開始住持西湖妙果寺。開示大眾：凡是剃髮染衣（出家），應當洞明諸佛的心宗，行解相應，以正悟的鏡子，靈靈自照。時間久了，自然具備大無畏的精神，如同穿透水中的月亮，萬浪千波觸碰它也不會散開，這樣才不會被生死陰魔所迷惑。懷信禪師，住持明州觀音寺。天曆己巳年（1329年），遷往補怛洛迦山（觀音菩薩道場）。自己拿著一個缽，在吳楚一帶乞食。姑蘇（蘇州）出產奇石，懷信禪師購買好的工匠，建造多寶佛塔十三層，運回東海，讓有信心的人禮拜。大欣禪師住持天竺寺。元文宗因為潛邸（當皇子時的住所）的舊情，建造龍翔集慶寺。己巳年（1329年），召見大欣禪師授予大中大夫，開山住持。 (庚午年)宋濂居士參拜元長禪師 宋濂，字景濂，號無相居士，金華人。出生時，母親夢見異僧手寫《華嚴經》，來對母親說：『我乃永明延壽（禪師），願意借一間屋子，來完成這部經卷。』醒來后宋濂就出生了，因此起名叫壽，後來改名叫濂。六歲時，每天能記住兩千多字，九歲能寫詩。進入青蘿書院，讀完鄭氏所著的數萬卷書。聽說伏龍元長禪師，說話像奔雷一樣，想要折服他，特地前去拜訪。相互詰難，說了幾千字，不合心意就退了出來。又給元長禪師寫信，元長禪師回覆說：『前日承蒙在山中住了一晚，今天就有信來報告，沒有……』
【English Translation】 English version: Without reading the Sutra Pitaka (collection of Buddhist scriptures), there is no way to propagate the true teachings and startle the hearing of humans and gods. Therefore, he took charge of the Sutra Chamber at Wanshou Temple, and when Haiqian moved to Jingci Temple, he shared the seat with Zhao Chan Master. In the year of Wuchen (1328), he emerged at Yueqing Mingqing Temple and addressed the assembly: 'If you want the Buddha-dharma to manifest before you, do not harbor intellectual understanding. Whether you are bound by meditation or studying the teachings, you will inevitably be obstructed by external conditions. How about not establishing anything and being free in your daily life? Therefore, the staff of Deshan Xuanjian (Zen master) and the shout of Linji Yixuan (Zen master) also have their unavoidable reasons.' (Year of Jisi) Zen Master Shuisheng resided at Miaoguo Temple in West Lake Zen Master Shuisheng lived in seclusion in Nanchao. In the second year of Tianli (1329), he began to reside at Miaoguo Temple in West Lake. He addressed the assembly: 'All who shave their heads and dye their robes (become monks) should thoroughly understand the mind-essence of all Buddhas, and their practice and understanding should correspond. Use the mirror of correct enlightenment to illuminate themselves clearly. Over time, they will possess great fearlessness, like penetrating the moon in the water, which cannot be scattered by thousands of waves. Only then will they not be deluded by the demonic influences of birth and death.' Zen Master Huaixin resided at Guanyin Temple in Mingzhou. In the year of Tianli Jisi (1329), he moved to Mount Potalaka (Avalokiteśvara's Bodhimanda). He carried a single bowl and begged for food in the Wu and Chu regions. Gusu (Suzhou) produced strange stones, and Zen Master Huaixin hired skilled craftsmen to build a thirteen-story Stupa, which he transported back to the East Sea for the faithful to worship. Zen Master Daxin resided at Tianzhu Temple. Emperor Wenzong of Yuan, due to his past connection with the prince's residence, built Longxiang Jiqing Temple. In the year of Jisi (1329), he summoned Zen Master Daxin, conferred upon him the title of Grand Master, and appointed him as the founding abbot. (Year of Gengwu) Layman Song Lian visited Zen Master Yuanchang Song Lian, styled Jinglian, named himself Layman Wuxiang, was a native of Jinhua. At the time of his birth, his mother dreamed of an extraordinary monk hand-copying the Avatamsaka Sutra, who said to her: 'I am Yongming Yanshou (Zen master), and I wish to borrow a room to complete this scroll.' Upon awakening, Song Lian was born, so he was named Shou, and later renamed Lian. At the age of six, he could memorize more than two thousand words a day, and at the age of nine, he could write poetry. He entered the Qingluo Academy and read tens of thousands of volumes written by Zheng. Hearing that Zen Master Fulong Yuanchang spoke like thunder, wanting to subdue him, he made a special visit. They questioned each other, speaking thousands of words, but not agreeing, he withdrew. He then wrote a letter to Zen Master Yuanchang, who replied: 'The other day, I had the honor of staying in the mountains for a night, and today a letter comes to report, without...'
明讀一過。不覺失笑。笑個什麼。笑景濂坐井觀天。又如貧兒拾得錫。說與人要做銀子賣。只是自不識貨。教別人不識貨則不可。何以故。景濂每嘗在塵勞聲色境界中。輥得爛骨地。熟了思量。計較文字語言。弄聰明業識多了。乍聞吾輩說一個放下。可以做寂靜工夫。透脫生死。得此事入手。暫時起一念厭離心。退步靜坐回頭。乃見無思量無語言處。便錯認作法身。喻如玲瓏八面窗。喻如須彌山言說不得。這個只是暫時岐路。如何便罵得佛。讚得祖。讚得無明耶。贊罵憎愛心不除。但增長我見。我見未忘。目前只見別人過失。不知自家過失。要成辦透脫生死大事。難矣。景濂果欲辦這件事。只向無思量無言語處。仔細推窮。不用說向人。驀忽命根斷。偷心絕。絕後更蘇。欺君不得。卻來求印可亦不遲。濂得書。越二年。又往見長。長曰。聞君閱盡一大藏教。有諸。曰然。曰君耳閱乎。抑目觀也。曰亦目觀耳。曰使目之能觀者。君謂誰耶。濂揚眉向之。於是相視一笑○慧曇。字覺原。天臺楊氏子。母夢明月自天而墮取吞之。遂有娠。及生。容貌嶷如。長不與群童狎。每入塔廟。輒對法王瞻禮。父母察其志。俾出家受具。已而學律習教。忽拋髀嘆曰。毗尼之嚴。科目之煩。固我佛祖方便示人。若欲截斷眾流。一超直入。非
【現代漢語翻譯】 現代漢語譯本 讀了一遍，我不禁失笑。笑什麼呢？笑景濂（人名）如同坐在井裡看天，又像窮人撿到錫，告訴別人要當銀子賣。只是自己不識貨，教別人不識貨就不可以了。為什麼呢？景濂（人名）常常在塵世的勞苦和聲色境界中，翻滾得爛熟，思量、計較文字語言，賣弄聰明和業識多了。乍一聽到我們這些人說一個『放下』，可以做寂靜的功夫，透脫生死，得到這件事的入手處，暫時生起一念厭離心，退一步回頭，才見到無思量無語言之處，便錯誤地認為那是法身。比如玲瓏八面窗，比如須彌山，言說不得。這只是暫時的歧路，怎麼就可以罵佛，贊祖，贊無明呢？贊罵憎愛之心不除，只會增長我見。我見未忘，眼前只見別人的過失，不知自己的過失。要成就透脫生死的大事，難啊。景濂（人名）如果真想辦這件事，只向無思量無言語處，仔細推窮，不用對人說。忽然命根斷絕，偷心斷絕，斷絕之後又復甦，欺騙不得。再來求印可也不遲。景濂（人名）得到信后，過了兩年，又去拜見長老。長老說：『聽說你閱盡了一大藏教，有這回事嗎？』回答說：『是的。』長老說：『你是用耳朵聽的呢，還是用眼睛看的呢？』回答說：『也是用眼睛看的。』長老說：『那麼使眼睛能看東西的，你說是誰呢？』景濂（人名）揚起眉毛對著他。於是兩人相視一笑。慧曇（人名），字覺原，天臺楊氏之子。他的母親夢見明月從天上掉下來被她吞了，於是就懷孕了。等到出生時，容貌端正。長大后不與同伴嬉戲。每次進入塔廟，總是對著法王瞻仰禮拜。父母察覺了他的志向，讓他出家受戒。之後學習戒律和教義。忽然拍著大腿嘆息說：『毗尼（戒律）的嚴格，科目的繁瑣，固然是我佛祖方便示人，如果想要截斷眾流，一超直入，非
【English Translation】 English version After reading it once, I couldn't help but laugh. What was I laughing at? I was laughing at Jinglian (person's name) for being like a frog at the bottom of a well, or like a poor man who found tin and told others he was going to sell it as silver. He just didn't know the value of the goods himself, and it wouldn't do to teach others to not know the value either. Why? Jinglian (person's name) often rolled around in the toil and sensual realms of the world, becoming thoroughly familiar with them, pondering and calculating words and language, showing off his cleverness and karmic consciousness too much. When he suddenly heard us talking about 'letting go,' that it could be used to do the work of stillness, to break free from birth and death, and to get a handle on this matter, he temporarily arose a thought of aversion and detachment, took a step back and turned his head, and only then saw the place of no thought and no language, and mistakenly took that to be the Dharmakaya (Dharma body). It's like a delicate eight-sided window, like Mount Sumeru, which cannot be spoken of. This is just a temporary wrong path, how can you scold the Buddha, praise the Patriarch, praise ignorance? Praising, scolding, hating, and loving without eliminating them will only increase my ego. If my ego is not forgotten, I will only see the faults of others and not know my own faults. It is difficult to accomplish the great matter of breaking free from birth and death. If Jinglian (person's name) really wants to do this, he should carefully investigate the place of no thought and no language, without telling anyone. Suddenly, the root of life is cut off, the stealing mind is cut off, and after being cut off, it is revived, and you cannot deceive. It is not too late to seek endorsement then. After Jinglian (person's name) received the letter, two years passed, and he went to see the elder again. The elder said, 'I heard that you have read through the entire Tripitaka (a collection of Buddhist texts), is that so?' He replied, 'Yes.' The elder said, 'Did you hear it with your ears, or did you see it with your eyes?' He replied, 'I also saw it with my eyes.' The elder said, 'Then who do you say is the one who enables the eyes to see?' Jinglian (person's name) raised his eyebrows at him. Then they looked at each other and smiled. Huitan (person's name), styled Jueyuan, was the son of the Yang family of Tiantai. His mother dreamed that a bright moon fell from the sky and was swallowed by her, and then she became pregnant. When he was born, his appearance was dignified. When he grew up, he did not play with his companions. Every time he entered a pagoda or temple, he would always look up to and worship the Dharma King. His parents noticed his aspirations and allowed him to leave home and receive the precepts. After that, he studied the precepts and doctrines. Suddenly, he slapped his thigh and sighed, 'The strictness of the Vinaya (code of monastic discipline), the煩瑣 of the subjects, are indeed the expedient means shown to people by my Buddha, if you want to cut off the flow of the masses and enter directly, it is not'
禪波羅蜜。曷能致之。時。大欣住中天竺。曇往謁。備陳求道之切。欣斥曰。從外入者。即非家珍。道在自己。奚向人求耶。曇退。凝神獨坐一室。久未有所入。欣一日舉百丈野狐話。曇大悟曰。佛法落我手矣。只為分明極。翻令所得遲。欣曰。見何道理。敢爾大言耶。曇展兩手曰。不直一文錢。欣頷之。乃命侍香。龍翔。時掌藏鑰。庚午。欣如燕都。見文宗于奎章閣。同行者。皆股慄不能前。曇獨神氣恬然。欣嘆曰。真吾家師子兒也。及歸。適寺新鑄銅鐘成。欣曰。非福慧雙全者。莫先鳴鐘。即令曇擊之。
(辛未)世愚禪師住烏石
世愚。號杰峰。西安余氏子。母夢觀世音送青衣童子。覺而生愚。自幼好禮佛塔。出家受具。晝夜奉香燈惟謹。用針出指端。血書金剛經。忽抵幾嘆曰。縱能盡書一大藏教。亦屬有為。絕如夢幻。不可控搏。盍學無為以明心宗乎。於是。出謁古崖純石門剛。涕淚悲泣。祈以求端用力之要。二師欣然語之。愚佩受其言。兀坐如枯株。復嘆曰。年日以增。而學日以退。豈非聞見未充。無以啓發知解乎。渡江而西。見諸善知識。下語不契。遂止南屏。三年不逾戶限。聞止巖成倡道大慈。亟往謁焉。成曰。不是心不是佛不是物。是何物。愚聞而愈疑。仍還南屏。諸緣盡舍。惟一念歷
【現代漢語翻譯】 現代漢語譯本 如何才能達到禪波羅蜜（Dhyana Paramita，禪定到彼岸）的境界？當時，大欣禪師住在中天竺（Magadha，古印度地名）。曇禪師前去拜訪，詳細陳述了自己求道的迫切心情。大欣禪師斥責他說：『從外面求來的，就不是自己家裡的珍寶。道就在自己心中，為何要向別人求呢？』曇禪師退下，凝神獨自坐在一個房間里，很久都沒有領悟。一天，大欣禪師提起百丈禪師的野狐公案。曇禪師大悟，說道：『佛法落入我手中了！只因爲太分明了，反而使得我領悟得遲。』大欣禪師說：『你見到了什麼道理，敢說這樣的大話？』曇禪師張開雙手說：『不值一文錢。』大欣禪師點頭認可。於是，大欣禪師命令掌管藏經鑰匙的侍香龍翔準備。庚午年（具體年份需要根據上下文推斷），大欣禪師前往燕都（今北京）。見到文宗皇帝在奎章閣。同行的人，都嚇得發抖，不能上前。只有曇禪師神態安詳。大欣禪師讚歎說：『真是我的獅子兒啊！』等到回來的時候，寺廟裡新鑄造的銅鐘完成了。大欣禪師說：『不是福慧雙全的人，不要先敲鐘。』就命令曇禪師敲鐘。
（辛未年）世愚禪師住在烏石（地名）
世愚禪師，號杰峰，是西安余氏的兒子。他的母親夢見觀世音菩薩送來一個穿著青衣的童子，醒來后就生下了世愚禪師。他從小就喜歡禮拜佛塔。出家受戒后，日夜恭敬地奉獻香燈。用針刺破指尖，書寫《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）。忽然靠著幾案嘆息說：『縱然能夠寫完所有的大藏經（Tripiṭaka），也屬於有為法，終究如夢幻一般，不可把握。何不學習無為法來明白心宗呢？』於是，他前去拜訪古崖純石門剛禪師，悲傷地哭泣，祈求得到用功的關鍵。兩位禪師高興地告訴了他。世愚禪師牢記在心，像枯木一樣靜坐。又嘆息說：『年歲一天天增長，而學問卻一天天退步，難道不是因為見聞不夠，無法啓發知解嗎？』他渡江向西，拜見各位善知識，但所說的話不投機。於是，他停留在南屏山，三年沒有走出家門。聽說止巖成禪師在大慈寺倡導佛法，就急忙前去拜訪。止巖成禪師說：『不是心，不是佛，不是物，那是什麼？』世愚禪師聽了更加疑惑，仍然回到南屏山。捨棄一切外緣，只留下一念歷歷分明。
【English Translation】 English version How can one attain Dhyana Paramita (Perfection of Meditation)? At that time, Great Master Daxin resided in Magadha (Central India). Chan Master Tan went to visit him, earnestly expressing his eagerness to seek the Dao (the Way). Great Master Daxin rebuked him, saying, 'That which comes from outside is not a family treasure. The Dao is within oneself; why seek it from others?' Chan Master Tan withdrew and sat alone in a room, concentrating his mind, but for a long time, he had no insight. One day, Great Master Daxin brought up the story of Baizhang's wild fox koan. Chan Master Tan had a great enlightenment and said, 'The Buddha-dharma (Buddha's teachings) has fallen into my hands! It is only because it is too clear that my understanding has been delayed.' Great Master Daxin said, 'What principle have you seen that you dare to speak such big words?' Chan Master Tan spread out his hands and said, 'Not worth a penny.' Great Master Daxin nodded in agreement. Thereupon, Great Master Daxin ordered the incense attendant Longxiang, who was in charge of the key to the treasury, to prepare. In the year Gengwu (year needs context to determine the exact year), Great Master Daxin went to Yandu (present-day Beijing). He met Emperor Wenzong in the Kuizhang Pavilion. Those who went with him were trembling with fear and could not step forward. Only Chan Master Tan remained calm and composed. Great Master Daxin praised him, saying, 'Truly, he is my lion cub!' When they returned, the temple's newly cast bronze bell was completed. Great Master Daxin said, 'Those who are not blessed with both merit and wisdom should not strike the bell first.' He then ordered Chan Master Tan to strike it.
In the year Xinwei (year needs context to determine the exact year), Chan Master Shiyu resided in Wushi (place name).
Chan Master Shiyu, also known as Jiefeng, was the son of the Yu family of Xi'an. His mother dreamed that Avalokiteśvara (the Bodhisattva of Compassion) sent a boy in green clothes, and when she awoke, she gave birth to Chan Master Shiyu. From a young age, he loved to worship Buddhist pagodas. After leaving home and receiving the precepts, he diligently offered incense and lamps day and night. He used a needle to prick his fingertip and wrote the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra). Suddenly, he leaned against the table and sighed, saying, 'Even if one could write the entire Tripiṭaka (Buddhist Canon), it would still be conditioned dharma (samsaric existence), ultimately like a dream, impossible to grasp. Why not study unconditioned dharma (Nirvana) to understand the mind-essence?' Thereupon, he went to visit Chan Masters Guya Chunshi and Mengang, weeping with sorrow, and begged for the key to diligent practice. The two masters gladly told him. Chan Master Shiyu kept their words in mind and sat motionless like a withered tree. He sighed again, saying, 'The years increase day by day, but learning decreases day by day. Is it not because hearing and seeing are insufficient, unable to inspire knowledge and understanding?' He crossed the river to the west and met various good teachers, but their words did not resonate with him. Therefore, he stayed at Nanping Mountain, not leaving his home for three years. Hearing that Chan Master Zhiyan Cheng was advocating the Dharma at Daci Temple, he hurried to visit him. Chan Master Zhiyan Cheng said, 'It is not mind, not Buddha, not thing; what is it?' Chan Master Shiyu became even more confused upon hearing this and returned to Nanping Mountain. He abandoned all external conditions, leaving only one clear thought.
然。一日坐至夜分。聞鄰僧詠證道歌云。不除妄想不求真。豁然如釋重負。喜曰。佛法元在目前。祇為太近故。人自遠之耳。即操觚成偈。有夜半忽然忘月指。虛空迸出日輪紅之句。走見成。備陳悟繇。成喝曰。何處見神見鬼。曰今日捉了賊也。曰贓在何處。愚便喝。成曰。開口合口。都不是向上。舉將一句來。曰遍界明明不覆藏。成豎起竹篦。愚便掀倒禪床。成曰。你欲來捋虎鬚耶。愚作禮。成連打三下。囑曰。善自護持。遂執侍三年。又還南屏。尋入大慈為首座。至順辛未。還西安。時。烏石山有福慧古剎。愚獨結廬以居。蛇虎縱橫。了無怖意。影不出山者。一十六載○清珙。卓庵霞霧山。自謂終隱計。至順辛未。當湖新創福源寺。廣教。聞珙名。敦請為第二代住持。珙堅臥不起。或勸之曰。夫沙門者。當以弘法為重任。閑居獨善。何足言哉。於是。幡然而起。
(壬申)紹大禪師出世烏龍山
紹大。吳氏子。世居桐江。故因以為號。自幼不樂處塵埃中。稍長。祝髮受具。私自計曰。化龍之魚。肯于蹄涔求生乎。即日杖䇿上雙徑。謁大辨陵。陵一見。便大喜。授以單傳心印。相與詰難者久之。大退復自計曰。如來大法。天地所不能覆載。其止如斯而已乎。遽辭去。遍參諸尊宿。諸尊宿告之者。不異徑
【現代漢語翻譯】 現代漢語譯本： 是的。有一天晚上坐到深夜，聽到鄰居僧人吟誦《證道歌》說：『不消除妄想也不尋求真理。』我豁然開朗，如釋重負，高興地說：『佛法原來就在眼前，只因爲太近了，人們自己疏遠它罷了。』於是拿起筆寫成偈語，其中有『半夜忽然忘記指月的指頭，虛空中迸發出紅色的太陽』這樣的句子。我跑去見高峰原妙禪師（1238-1295），詳細陳述了開悟的緣由。高峰原妙禪師喝道：『在哪裡見到神見到鬼？』我說：『今天捉到賊了！』高峰原妙禪師說：『贓物在哪裡？』我便大喝一聲。高峰原妙禪師說：『開口閉口，都不是向上之路。舉一句來。』我說：『遍及整個世界，明明朗朗，沒有遮蓋隱藏。』高峰原妙禪師豎起竹篦，我便掀翻禪床。高峰原妙禪師說：『你想來捋虎鬚嗎？』我作揖。高峰原妙禪師連打三下，囑咐說：『好好護持。』於是我侍奉了他三年，又回到南屏山，隨後進入大慈寺擔任首座。元順帝至順辛未年（1331年），回到西安。當時，烏石山有福慧古剎，我獨自結廬居住，即使有蛇虎出沒，也毫無畏懼之意。十六年沒有走出山。 清珙禪師，卓庵霞霧山，自認為要在此終老隱居。元順帝至順辛未年（1331年），當湖新建福源寺，廣教禪師聽聞清珙禪師的名聲，懇請他擔任第二代住持。清珙禪師堅決臥床不起。有人勸他說：『作為沙門，應當以弘揚佛法為重任，閑居獨善其身，怎麼能說得上是修行呢？』於是，清珙禪師幡然起身。 （元順帝至順四年，壬申年(1332年)）紹大禪師在烏龍山開山弘法。 紹大禪師，吳氏之子，世代居住在桐江，因此用桐江作為他的號。從小就不喜歡身處塵世之中。長大后，剃度受戒。私下裡想：『能化為龍的魚，肯在車轍里的積水中求生嗎？』當天就拄著枴杖前往雙徑山，拜見大辨陵禪師。大辨陵禪師一見到他，就非常高興，將單傳心印傳授給他。兩人相互詰難辯論了很久。紹大禪師退下後又自己思量：『如來的大法，天地都不能覆蓋承載，難道就到此為止了嗎？』於是辭別離去，遍參各位尊宿。各位尊宿告訴他的，與大辨陵禪師所說的沒有什麼不同。
【English Translation】 English version: Yes. One day, sitting until late at night, I heard a neighboring monk chanting the Song of Enlightenment, saying: 'Neither eliminate delusion nor seek truth.' I suddenly felt enlightened, as if relieved of a heavy burden, and happily said: 'The Buddha-dharma is originally right in front of us, only because it is too close that people distance themselves from it.' So I took up a brush and composed a verse, which included the line 'In the middle of the night, suddenly forgetting the finger pointing at the moon, a red sun bursts forth from the void.' I ran to see Gaofeng Yuanmiao (1238-1295), and explained in detail the reasons for my enlightenment. Gaofeng Yuanmiao shouted: 'Where did you see gods and ghosts?' I said: 'Today I caught a thief!' Gaofeng Yuanmiao said: 'Where is the stolen goods?' I then shouted loudly. Gaofeng Yuanmiao said: 'Opening and closing your mouth, neither is the way upward. Bring a sentence.' I said: 'Throughout the entire world, clearly and brightly, there is no covering or hiding.' Gaofeng Yuanmiao raised a bamboo staff, and I overturned the Zen bed. Gaofeng Yuanmiao said: 'Do you want to stroke the tiger's whiskers?' I bowed. Gaofeng Yuanmiao struck me three times and instructed: 'Take good care of yourself.' So I served him for three years, and then returned to Nanping Mountain, and then entered Daci Temple to serve as the head seat. In the Xinwei year of the Zhishun reign of Emperor Yuan Shundi (1331 AD), I returned to Xi'an. At that time, there was the Fuhui Ancient Temple on Wushi Mountain, and I lived alone in a hut, without any fear even when snakes and tigers appeared. For sixteen years, I did not leave the mountain. Chan Master Qinggong, of Zhuo'an Xiamu Mountain, considered himself to be living in seclusion here until his death. In the Xinwei year of the Zhishun reign of Emperor Yuan Shundi (1331 AD), Fuyuan Temple was newly built in Danghu, and Chan Master Guangjiao heard of Chan Master Qinggong's reputation and earnestly invited him to serve as the second abbot. Chan Master Qinggong firmly refused to get out of bed. Someone advised him: 'As a Shramana, one should take the propagation of the Dharma as one's important task. How can one be said to be practicing by living in seclusion and benefiting only oneself?' Thereupon, Chan Master Qinggong suddenly got up. (In the Renshen year, the fourth year of the Zhishun reign of Emperor Yuan Shundi (1332 AD)), Chan Master Shaoda established a temple and propagated the Dharma on Wulong Mountain. Chan Master Shaoda, the son of the Wu family, lived in Tongjiang for generations, so he used Tongjiang as his name. From a young age, he did not like being in the dusty world. When he grew up, he shaved his head and received the precepts. He thought to himself: 'Would a fish that can transform into a dragon be willing to seek life in the water in a cart rut?' That day, he went to Shuangjing Mountain with a staff and visited Chan Master Dabianling. Chan Master Dabianling was very happy when he saw him and passed on the single-transmission mind seal to him. The two debated and argued for a long time. After Chan Master Shaoda retreated, he thought to himself: 'The great Dharma of the Tathagata, even heaven and earth cannot cover and contain it, is it only this much?' So he bid farewell and left, visiting all the venerable masters. What the venerable masters told him was no different from what Chan Master Dabianling said.
山。時大復慨然曰。吾今而後知法之無異味也。乃歸見陵。陵俾給侍左右。大益奮勵。脅不沾席者數載。遂得自在無畏法。未幾。掌藏鑰于凈慈。尋以心法既明。而世出世智。不可不竟。手翻貝葉。寒暑俱忘。每夜敷席于地。映像前長明燈讀之。三閱大藏教。又旁及儒家言。及老氏諸書。至順壬申。出世嚴州烏龍山景德禪寺。
(癸酉)可傳參元長禪師
可傳。舊名孛羅帖木兒。后改今名。字無授。高昌人。生有異徴。年十五剃染。杖錫南遊。遍參閩浙諸尊宿。得法于元長。長示偈曰。祖道昭昭在目前。絲毫已隔路三千。自家桶底一翻脫。肯信西來別有傳。
(甲戌)斷崖了義禪師入寂(高峰妙法嗣臨濟十九世)
了義。住正宗禪寺。元統元年歲除日。忽謂從者曰。有一件事天來大。你還委悉么。良久云。明朝是年朝。至正月六日。詣法雲塔西。指空地曰。更好立個無縫塔。其晚。與禪者談笑至夜分。乃曰。老僧明日天臺去也。禪者曰。某甲隨師去。義曰。你走馬也。趁我不及。翼午。跏趺而化。壽七十二。臘四十九。藏全身於師子巖之後。送者數千人。初明本示寂。會葬齋次。義笑謂眾曰。后十二年。更為老僧一會。至是果十二年○永寧。住龍池。庚午。出世李山禪寺。甫三年。退歸龍池
【現代漢語翻譯】 現代漢語譯本 山。當時大復感慨地說：『我現在才知道佛法沒有什麼特別的味道。』於是回去見陵。陵讓他服侍左右。大復更加奮發努力，有好幾年睡覺都不敢躺下。於是得到了自在無畏法（指一種禪修境界）。不久，掌管凈慈寺的藏經鑰匙。後來因為心法已經明白，而世間和出世間的智慧，不可不窮盡。於是手翻貝葉經（指用貝多羅樹葉書寫的佛經），寒暑都不忘記。每夜在地上鋪蓆子，對著長明燈的映像閱讀。讀了三遍大藏教（指佛教全部經典），又廣泛涉獵儒家言論，以及老子的著作。至順壬申年（1332年），在嚴州烏龍山景德禪寺出世（指開始住持寺院）。
（癸酉年）可傳參元長禪師
可傳，原名孛羅帖木兒，後來改為現在的名字，字無授，高昌人。出生時有奇異的徵兆。十五歲剃髮出家，拄著錫杖向南遊歷，遍參福建、浙江各地的尊宿（指有德行的僧人）。從元長禪師處得法。元長禪師示偈說：『祖師的道昭昭明明就在眼前，稍微隔閡就相隔三千里。自家桶底一旦翻脫，哪裡肯相信西來還有別的傳法。』
（甲戌年）斷崖了義禪師圓寂（高峰妙法禪師的臨濟宗第十九世法嗣）
了義禪師，住在正宗禪寺。元統元年（1333年）除夕，忽然對侍從說：『有一件事大如天，你可知道嗎？』過了很久說：『明天是新年。』到正月六日，到法雲塔西邊，指著空地說：『最好在這裡立一個無縫塔（指圓寂后存放遺體的塔）。』當天晚上，與禪者談笑到深夜，於是說：『老僧明天要到天臺山去了。』禪者說：『我跟隨師父去。』了義禪師說：『你跑得快嗎？趕不上我。』第二天中午，跏趺坐化。享年七十二歲，僧臘四十九年。全身安葬在獅子巖後面。送葬的有幾千人。當初明本禪師圓寂，舉行葬禮齋飯時，了義禪師笑著對大家說：『過十二年，再為老僧辦一次法會。』到這時果然是十二年。永寧禪師，住在龍池寺。庚午年（1330年），在李山禪寺出世。才三年，就退回龍池寺。
【English Translation】 English version Shan. At that time, Da Fu said with great emotion, 'Now I know that the Dharma has no special flavor.' Then he returned to see Ling. Ling had him serve by his side. Da Fu became even more diligent and worked hard, not lying down to sleep for several years. Thus, he attained the Dharma of freedom and fearlessness (referring to a state of Chan practice). Soon after, he was in charge of the key to the Sutra repository at Jingci Temple. Later, because the Dharma of the mind was already clear, and worldly and other-worldly wisdom could not be exhausted, he manually turned the palm-leaf scriptures (referring to Buddhist scriptures written on palm leaves), forgetting both the cold and the heat. Every night, he spread a mat on the ground and read by the light of the ever-burning lamp in front of the image. He read the entire Tripitaka (referring to the entire collection of Buddhist scriptures) three times, and also extensively studied Confucian writings and the books of Lao Tzu. In the Ren Shen year of the Zhishun era (1332), he emerged into the world (referring to becoming the abbot of a monastery) at Jingde Chan Monastery on Wulong Mountain in Yanzhou.
(Guiyou Year) Chan Master Kechuan Can Yuanchang
Kechuan, originally named Boluo Timur, later changed to his current name, styled Wushou, was a native of Gaochang. He was born with extraordinary signs. At the age of fifteen, he shaved his head and became a monk, traveling south with a staff, visiting venerable monks (referring to virtuous monks) in Fujian and Zhejiang. He obtained the Dharma from Chan Master Yuanchang. Chan Master Chang showed a verse saying: 'The Patriarch's Way is clearly before your eyes, a hair's breadth separates you by three thousand miles. Once the bottom of your own bucket is overturned, how can you believe that there is another transmission from the West?'
(Jiaxu Year) Chan Master Duanya Liaoyi passed away (19th generation Dharma heir of Gaofeng Miaofa of the Linji School)
Chan Master Liaoyi resided at Zhengzong Chan Monastery. On New Year's Eve of the first year of the Yuantong era (1333), he suddenly said to his attendants, 'There is a matter as big as the sky, do you know it?' After a long time, he said, 'Tomorrow is the New Year.' On the sixth day of the first month, he went to the west of Fayun Pagoda, pointed to the empty ground and said, 'It is best to erect a seamless pagoda (referring to a pagoda for storing the remains after death) here.' That night, he talked and laughed with the Chan practitioners until late at night, and then said, 'This old monk is going to Mount Tiantai tomorrow.' A Chan practitioner said, 'I will follow the master.' Liaoyi Chan Master said, 'Are you a fast runner? You can't catch up with me.' At noon the next day, he sat in the lotus position and passed away. He lived to be seventy-two years old, with forty-nine years as a monk. His whole body was buried behind Lion Rock. Thousands of people attended the funeral. Initially, when Chan Master Mingben passed away, during the funeral feast, Liaoyi Chan Master smiled and said to everyone, 'In twelve years, hold another Dharma assembly for this old monk.' It was indeed twelve years at this time. Chan Master Yongning resided at Longchi Temple. In the Gengwu year (1330), he emerged into the world at Li Mountain Chan Monastery. After only three years, he retired back to Longchi Temple.
。甲戌。總管府。請主常之天寧萬壽。寧漠若無聞。或激曰。大法火冷灰寒。師乃欲自暇自逸耶。寧為之蹶然而起。
○無見先睹禪師入寂(斷橋倫法嗣臨濟十八世)
先睹。字無見。仙居葉氏子。住華頂峰四十年。聞其風者。不遠數千里參問。元統二年五月望日。遺書謝朋舊。作偈趺坐入滅。火焚。舍利成五采。白乳如注。
(乙亥)梵琦禪師主杭州報國
初梵琦。出世海鹽福臻。戊辰。遷本縣天寧。乙亥。主杭州報國。示眾曰。既稱長老。出世為人。喻如金錍刮眼膜。非是小事。若傷鋒犯手。未免破睛。危乎險哉。間不容髮。豈可恣蒙袋。掉三寸舌。脫空謾人。你看他夾山。初住京口寺。已有發明。到垂手處。不無滲漏。后往華亭。見船子始大徹。所以道。參禪須是悟始得。悟了須是見人始得。若不見人。只成得個杜撰禪和。說拍盲禪。到處教壞人家男女去也。第一本領要端正。履踐要明白。院子大小。正當置之度外。臨濟下風穴首山。又何嘗聚三百五百眾來。至今道行天下。所謂山不在高。有仙則名也。又曰。如今兄弟。吃著佛祖飯。不去理會本分事。爭持文言俗句。高聲大語。略無忌憚。全不識羞。有般底不去蒲團上。究明父母未生前本來面目。冷地里學客春。指望求福。懺除業障
【現代漢語翻譯】 現代漢語譯本：甲戌年（1334年），總管府請寧漠若禪師主持天寧萬壽寺。寧漠若禪師起初沒有迴應，有人激他說：『佛法像火一樣，現在都快冷了，像灰一樣都快寒了，難道您想自己閑著安逸嗎？』寧漠若禪師因此而振作起來。
無見先睹禪師圓寂（斷橋倫禪師的法嗣，臨濟宗第十八世）。
先睹禪師，字無見，是仙居縣葉氏之子。住在華頂峰四十年。聽到他名聲的人，不遠數千里來參拜請教。元統二年（1334年）五月十五日，他留下書信向朋友們告別，寫下偈語，然後結跏趺坐而圓寂。火化后，舍利呈現五種顏色，白色的液體像乳汁一樣流出。
（乙亥年（1335年））梵琦禪師主持杭州報國寺。
起初，梵琦禪師在海鹽福臻寺出世。戊辰年（具體年份需要根據上下文推斷），遷到本縣的天寧寺。乙亥年（1335年），主持杭州報國寺。他向大眾開示說：『既然被稱為長老，出世為人，就像用金錍（一種醫療器械）刮眼膜一樣，不是小事。如果傷了鋒刃，碰了手，難免會傷到眼睛。多麼危險啊！一絲一毫的差錯都容不得。怎麼可以隨便套著矇眼的袋子，搖動三寸長的舌頭，空口說白話來欺騙人呢？你們看看夾山禪師，剛開始住在京口寺的時候，已經有所發明，但是到了垂手處（指運用自如的境界），還是不免有滲漏。後來到華亭，見到船子和尚才徹底開悟。所以說，參禪必須是悟了才能行，悟了必須是見了人才行。如果不見人，只能成為一個杜撰佛法的禪和子，說些瞎話禪，到處教壞人家的男女。第一本領要端正，實踐要明白。寺院大小，正應該置之度外。臨濟宗的風穴延沼禪師和首山省念禪師，又何嘗聚集三百五百人來？至今他們的道行傳遍天下，所謂山不在高，有仙則名啊。』他又說：『現在的兄弟們，吃著佛祖的飯，不去理會自己的本分事，爭論文言俗語，高聲大語，一點也不忌憚，完全不知道羞恥。有些人不去蒲團上，究明父母未生前的本來面目，卻在冷地里學趕時髦，指望求福，懺除業障。』
【English Translation】 English version: In the year of Jiaxu (1334), the General Administration requested Chan Master Ning Moruo to preside over Tianning Wanshou Temple. Initially, Chan Master Ning Moruo did not respond. Someone provoked him, saying, 'The Dharma is like fire, now it is almost cold, like ashes it is almost frozen. Do you want to be idle and comfortable?' Chan Master Ning Moruo was thus roused.
Chan Master Wujian Xiandu passed away (a Dharma successor of Chan Master Duanqiao Lun, the eighteenth generation of the Linji school).
Chan Master Xiandu, styled Wujian, was a native of the Ye family in Xianju County. He lived on Huading Peak for forty years. Those who heard of his reputation traveled thousands of miles to visit and seek instruction. On the fifteenth day of the fifth month of the second year of Yuantong (1334), he left a letter bidding farewell to his friends, composed a verse, and then sat in full lotus posture and passed away. After cremation, the sarira (舍利) [relics] appeared in five colors, and white liquid flowed out like milk.
(In the year of Yihai (1335)) Chan Master Fanqi presided over Baoguo Temple in Hangzhou.
Initially, Chan Master Fanqi emerged at Fuzhen Temple in Haiyan. In the year of Wuchen (specific year needs to be inferred from context), he moved to Tianning Temple in the same county. In the year of Yihai (1335), he presided over Baoguo Temple in Hangzhou. He instructed the assembly, saying, 'Since you are called elders and have entered the world, it is like using a golden stiletto (金錍) [a medical instrument] to scrape the eye membrane, it is not a small matter. If you injure the blade or touch the hand, you will inevitably damage the eye. How dangerous! There is no room for the slightest error. How can you casually wear a blindfold, wag your three-inch tongue, and deceive people with empty words? Look at Chan Master Jiashan, when he first lived in Jingkou Temple, he already had some insights, but when it came to the point of effortless action (垂手處) [a state of effortless mastery], there were still leaks. Later, he went to Huating and met Monk Chuanzi before he had a thorough awakening. Therefore, it is said that to practice Chan, you must first have enlightenment, and after enlightenment, you must see a teacher. If you do not see a teacher, you can only become a Chan monk who fabricates Dharma, speaks blind Chan, and corrupts the men and women of other families everywhere. The first skill is to be upright, and the practice must be clear. The size of the temple should be put aside. Chan Masters Fenxue Yanzhao and Shoushan Shengnian of the Linji school, did they ever gather three or five hundred people? To this day, their practice has spread throughout the world, as the saying goes, 'A mountain is not high, but it is famous if there is an immortal.' He also said, 'Now, brothers, eating the Buddha's food, do not attend to your own duties, arguing over literary and colloquial phrases, speaking loudly, without any restraint, completely without shame. Some people do not go to the futon (蒲團) [meditation cushion] to investigate the original face before their parents were born, but instead learn to be fashionable in a cold place, hoping to seek blessings and repent of karmic obstacles.'
。與道太遠在。又曰。凝心斂念。攝事歸空。念想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。又有的忘認。能嗔能喜。能見能聞。認得明白了。便是一生參學事畢。且問你。無常到時。燒作一堆灰。這能嗔能喜。能見能聞的。什麼處去也。恁么參的。是藥汞銀禪。此銀非真。一煆便流。因問你尋常參個什麼。答云。有教我參萬法歸一一歸何處。又教我只如此會。今日方知不是。就和尚請個話頭。我道。古人公案。有什麼不是。汝眼本正因師故邪。累請不已。向道。去參狗子無佛性話忽然打破漆桶。卻來山僧手裡吃棒。
(丙子)元長禪師傳法德然
德然。字唯庵。松江人。初參清珙。中謁元長。遂傳其道。長示法語曰。德然上人。你參我老。石屋和尚指示道。但於十二時中。放下全身。坐斷主人公。不起第二念。可謂的的從祖佛相傳。不可傳不可授不可說底意旨矣。只如你全身放得下么。一個臭皮袋子。饑時要粥飯吃。不吃則肚飢過不得。如何全身放下。一法如是。萬法亦然。自己如是。眾人亦然。佛祖聖賢如是。凡夫亦然。一切眾生亦然。正放下時。身在甚麼處。放不下時。你又在甚麼處。放得下不曾放下。放不下何用放下。人境俱空。凡聖俱泯。又何處現釋迦老子。與石屋和尚
【現代漢語翻譯】 現代漢語譯本： 與「道」相去甚遠。又有人說：『凝神靜念，收攝諸事歸於空寂，念頭才一生起，就立即遏制。』這樣的見解，就是落入空無的邪道，是魂魄不散的死人。還有人妄自認為，能嗔能喜，能見能聞，如果能明白這些，便是一生參學的事業完畢。』且問你，無常到來之時，燒成一堆灰燼，這能嗔能喜，能見能聞的，又到哪裡去了呢？像這樣參禪的，是藥汞銀禪，此銀並非真銀，一經煅燒便會流散。』我問你平常參的是什麼？回答說：『有人教我參「萬法歸一，一歸何處？」又教我「只如此會」。』今日才知道不是。』就向和尚請教一個話頭。我說：『古人的公案，有什麼不對的？是你自己的眼睛不正，因為老師的緣故而邪謬。』屢次懇請不已，我便說道：『去參「狗子無佛性」的話頭，忽然打破漆桶，卻來山僧手裡吃棒。』
(丙子年(1636年))元長禪師傳法給德然
德然，字唯庵，松江人。起初參學于清珙禪師，後來拜謁元長禪師，於是繼承了他的道法。元長禪師開示法語說：『德然上人，你參我老，石屋和尚指示說：但於十二時中，放下全身，坐斷主人公，不起第二念。』這可以說是的的確確從祖佛相傳，不可傳、不可授、不可說的意旨了。只是你全身放得下嗎？一個臭皮囊，飢餓時要粥飯吃，不吃就會餓得受不了，如何能全身放下？一法如此，萬法亦然。自己如此，眾人亦然。佛祖聖賢如此，凡夫亦然。一切眾生亦然。正在放下時，身在什麼地方？放不下時，你又在什麼地方？放得下不曾放下？放不下又何必放下？人境俱空，凡聖俱泯，又在哪裡顯現釋迦老子和石屋和尚？
【English Translation】 English version: It is too far from the 'Tao'. Someone also said: 'Concentrate the mind and collect the thoughts, gather all affairs to return to emptiness. As soon as a thought arises, immediately suppress it.' Such a view is to fall into the nihilistic heresy, a dead person whose soul does not disperse. There are also those who falsely believe that they can be angry, can be happy, can see, and can hear. If they can understand these clearly, then the matter of studying Zen for a lifetime is complete.' But I ask you, when impermanence arrives and you are burned into a pile of ashes, where do these things that can be angry, can be happy, can see, and can hear go? Such Zen practice is medicinal mercury silver Zen. This silver is not true silver; once it is smelted, it will flow away.' I asked you what you usually practice. He replied: 'Someone taught me to practice "The myriad dharmas return to one; where does the one return?" And also taught me to "just understand it like this." Today I know it is not so.' Then he asked the monk for a topic. I said: 'What is wrong with the ancient koans? It is your own eyes that are not straight, and you are misled because of your teacher.' He repeatedly begged me, so I said: 'Go and contemplate the koan "Does a dog have Buddha-nature?" Suddenly break through the lacquer bucket, and then come to this mountain monk's hand to receive the stick.'
(Year Bingzi (1636)) Zen Master Yuanchang transmitted the Dharma to Deran
Deran, styled Weian, was a native of Songjiang. He initially studied with Zen Master Qinggong, and later visited Zen Master Yuanchang, thus inheriting his Dharma. Zen Master Yuanchang gave the following Dharma instruction: 'Venerable Deran, you are studying my old self. The Stone House monk instructed: "But in the twelve periods of the day, let go of the whole body, sit and cut off the master, and do not arise a second thought." This can be said to be truly transmitted from the ancestral Buddhas, the meaning that cannot be transmitted, cannot be taught, and cannot be spoken. But can you let go of your whole body? A stinking skin bag, when hungry, needs congee and rice to eat; if you don't eat, you will be unbearably hungry. How can you let go of the whole body? One dharma is like this, and all dharmas are also like this. Oneself is like this, and all people are also like this. Buddhas and sages are like this, and ordinary people are also like this. All sentient beings are also like this. When you are letting go, where is the body? When you cannot let go, where are you? Have you let go or not? If you cannot let go, why bother letting go? When people and environment are both empty, and the mundane and the sacred are both extinguished, where do Shakyamuni Buddha and the Stone House monk appear?'
。又向何處。參父母未生前面目。又向何處。求無明法語。又向何處。入彌勒樓閣。會得赤肉團上有個無位真人。能分許多位次。眼須觀色。不為色所迷。耳須聽聲。不為聲所惑。世間色見聲求。是行邪道。若行見聞覺知。是則見聞覺知。非求法也。求底是心。見聞覺知是心。佛是不是心不是佛。不是物。一拳打碎虛空骨。森羅萬象眼睛開。鼻孔何妨高突兀。
(丁丑)大欣禪師傳法懷渭
懷渭。字清遠。號竹庵。南陽魏氏子。生時。有靈芝產于庭槐。占者云。是子。將以文顯乎。已而果英發。誦書攻文。不待師授。知解日勝。時渭舅氏大欣。住持龍翔集慶。聞之喜曰。此吾宗千里駒也。亟挽致座下。集慶為東南都會。四方名縉紳。無不翕聚與欣游。渭因得與聞。反覆參求。其學於是大進。形諸篇翰。精明自然。老於文學者。爭歆慕曰。此文中虎也。渭恚曰。公等謂吾專攻是業耶。佛法與世法。不相違背。故以餘力及之。將光潤其宗教爾。茍用此相夸豈知我哉。一日欣警勵諸徒。眾未有對。渭直前肆言。欣振威叱之。渭氣不少沮。如是詰難。至於再三。欣笑曰。汝可入吾室矣。
(己卯)曇噩禪師住瑞龍
至元乙卯。曇噩出世慶元保聖。遷國清。己卯。瑞龍院。欲易住持為禪剎。請噩開山。
【現代漢語翻譯】 現代漢語譯本： 又向何處去尋找？參悟父母未生之前的本來面目，又向何處去尋求無明的法語？又向何處進入彌勒菩薩的樓閣？要體會到赤肉團（指人的肉身）上有一個無位真人（指人的本性），能夠分出許多位次（指各種不同的作用）。眼睛需要觀看顏色，但不被顏色所迷惑；耳朵需要聽取聲音，但不被聲音所迷惑。世間人通過眼睛去看，通過耳朵去聽，以此來求法，這是走入了邪道。如果執著于見聞覺知，那麼就只是見聞覺知本身，而不是在求法。所要求的是心，見聞覺知也是心。佛是不是心？不是心，也不是物。一拳打碎虛空的骨架，森羅萬象都睜開了眼睛。鼻孔高聳又有什麼妨礙呢？
(丁丑年(1337))大欣禪師傳法給懷渭
懷渭，字清遠，號竹庵，南陽魏氏之子。出生時，有靈芝生長在庭院的槐樹上。占卜的人說：『這個孩子，將來會因為文章而顯揚。』後來果然才華橫溢，誦讀經書，研習文章，不用老師教導，理解能力日益增強。當時懷渭的舅舅大欣，住持龍翔集慶寺，聽到這件事後高興地說：『這是我宗門的千里駒啊。』立即邀請他到座下。集慶是東南的都會，四方有名的士紳，沒有不聚集在一起與大欣交往的。懷渭因此得以參與其中，反覆參究，他的學問因此大大進步，形成文章，精妙自然。精通文學的人，都羨慕地說：『這是文章中的老虎啊。』懷渭生氣地說：『你們認為我專門從事這個行業嗎？佛法與世俗的法，並不互相違背，所以用剩餘的精力來研究它，將要光大我的宗教罷了。如果用這個來互相誇耀，哪裡能瞭解我呢？』一天，大欣警策勉勵眾弟子，眾人沒有能回答的。懷渭直接上前放肆地說。大欣發怒呵斥他。懷渭氣勢沒有絲毫減弱。像這樣詰問辯難，達到兩三次。大欣笑著說：『你可以進入我的房間了。』
(己卯年(1339))曇噩禪師住持瑞龍寺
至元乙卯年(1279)，曇噩出世在慶元府的保聖寺，后遷往國清寺。己卯年(1339)，瑞龍院想要將住持改為禪剎，請曇噩來開山。
【English Translation】 English version: Where else to seek? Investigate the original face before parents were born. Where else to seek the Dharma words of ignorance? Where else to enter Maitreya's (Buddha of the future) pavilion? One must realize that on this lump of red flesh (referring to the human body) there is a True Man of No Rank (referring to one's inherent nature), who can differentiate many ranks (referring to various functions). The eyes must observe colors, but not be deluded by colors; the ears must listen to sounds, but not be confused by sounds. Worldly people seek through seeing and hearing, which is walking the wrong path. If one clings to seeing, hearing, awareness, and knowledge, then it is merely seeing, hearing, awareness, and knowledge, and not seeking the Dharma. What is sought is the mind; seeing, hearing, awareness, and knowledge are also the mind. Is the Buddha the mind? Not the mind, nor a thing. With one punch, shatter the bones of emptiness, and the myriad phenomena open their eyes. What harm is there in the nose being high and prominent?
(Dingchou Year (1337)) Great Master Daxin transmitted the Dharma to Huaiwei
Huaiwei, styled Qingyuan, named Zhu'an, was the son of the Wei family of Nanyang. At the time of his birth, a lingzhi (a type of mushroom symbolizing longevity) grew on the pagoda tree in the courtyard. The diviner said, 'This child will be known for his literary talent.' Later, he indeed showed great talent, reciting scriptures and studying literature, without needing a teacher to instruct him, his understanding grew daily. At that time, Huaiwei's uncle, Daxin, was the abbot of Longxiang Jiqing Temple. Hearing of this, he happily said, 'This is a thoroughbred horse of my sect.' He immediately invited him to his seat. Jiqing was the metropolis of the southeast, and famous gentry from all directions gathered to associate with Daxin. Huaiwei was thus able to participate, repeatedly investigating and seeking, and his learning greatly improved, forming into writings, refined and natural. Those skilled in literature all admired and said, 'This is a tiger in literature.' Huaiwei angrily said, 'Do you think I am solely engaged in this profession? The Buddha Dharma and worldly laws do not contradict each other, so I use my remaining energy to study it, intending to glorify my religion. If I use this to boast to each other, how can you understand me?' One day, Daxin exhorted and encouraged the disciples, but none could answer. Huaiwei directly stepped forward and spoke freely. Daxin angrily rebuked him. Huaiwei's momentum did not diminish in the slightest. He questioned and debated in this way two or three times. Daxin smiled and said, 'You may enter my room now.'
(Mao Year (1339)) Chan Master Tan'e resided at Ruilong Temple
In the Yimao Year (1279) of the Zhiyuan era, Tan'e appeared in the world at Baosheng Temple in Qingyuan Prefecture, and later moved to Guoqing Temple. In the Jimao Year (1339), Ruilong Temple wanted to change the abbot to a Chan monastery, and invited Tan'e to establish it.
噩每戒諸徒曰。吾與爾儔。研究空宗。當外形骸忘𥨊食。以消累劫宿習。然後心地光明耳。自是。日惟一食。終夜凝坐。以達于旦。
(庚辰)可授禪師出世大雄山
可授。字無旨。號休庵。臨海李氏子。自幼處童子中。屹然如稚松超乎蒿葭。年十二出家。十九得度受具。已而嘆曰。所貴為比丘者。務欲究明心宗爾。茍纏蔽文字相中。何時能脫離耶。遍參諸尊宿。不契。久之。參普覺明於靈隱。明。松源五葉孫。其門庭嚴峻。未易叩擊。授直入無畏。問答之頃。疑情盡釋。明欣然印可之。尋還石門。至元六年。出世大雄山安聖寺。一香供明云。
(辛巳)紹大禪師主金華廣福
紹大。住烏龍山。至正元年。遷主金華山廣福禪寺。四方學子。翕集座下。一時法會。號為極盛。
○元叟行端禪師入寂(藏叟珍法嗣臨濟十六世)
行端。住徑山。至正元年八月四日。端坐而逝。年八十八。窆全身於寂照塔院。端平頂古貌。眼光爍人。頷下數髯。磔立凜然。如雪后孤松。坐則挺峙。行不旋顧。英風逼人。賓友相從。未嘗與談人間細故。舍大法不發一言。自為僧至化滅。無一夕脫衣而𥨊。其從南屏歸化城受經。夏夕啟窗而臥。忽一梵僧飛錫而來。與談般若樞要。亹亹不絕。未幾。騰空而去
【現代漢語翻譯】 現代漢語譯本： 噩每告誡他的弟子們說：『我與你們同伴，研究空宗（佛教哲學中的一個宗派，強調一切皆空）。應當忘卻外在的形體，忘記飲食，以此來消除多生累劫的宿業習氣，然後心地才能光明。』從此以後，他每天只吃一頓飯，整夜凝神靜坐，直到天亮。
（庚辰年（1280））可授禪師在世俗的大雄山開法。
可授，字無旨，號休庵，是臨海李家的兒子。從小在孩童中，就卓然挺拔，像幼松超越于蒿草。十二歲出家，十九歲得度受具足戒。之後感嘆道：『作為比丘（佛教僧侶）最重要的是，務必要探究明白心宗。如果被文字表面的意思所纏繞矇蔽，什麼時候才能脫離呢？』他遍參各位尊宿，但都不契合。很久之後，參訪普覺明於靈隱寺。普覺明是松源崇岳的第五代孫，他的門庭非常嚴峻，不容易叩擊。可授直接進入，毫無畏懼，在問答之間，疑慮情懷全部消釋。普覺明欣然印可了他。不久之後返回石門。至元六年（1269），在大雄山安聖寺開法。用一炷香供養普覺明。
（辛巳年（1341））紹大禪師主持金華廣福禪寺。
紹大，住在烏龍山。至正元年（1341），遷往主持金華山廣福禪寺。四方學子，紛紛聚集在他的座下，一時間法會非常興盛。
元叟行端禪師圓寂（藏叟珍的法嗣，臨濟宗第十六世）。
行端，住在徑山。至正元年（1341）八月初四，端坐而逝，享年八十八歲。全身安葬在寂照塔院。行端頭頂平正，古貌清奇，眼光銳利逼人，頷下幾縷鬍鬚，像雪后的孤松一樣，挺立凜然。坐著的時候挺拔，行走的時候不回頭看。英風逼人。賓客朋友來往，他從未與他們談論人間的瑣事。除了弘揚佛法，不發一言。自從出家為僧直到圓寂，沒有一個晚上脫衣而睡。他從南屏歸化城接受佛經，夏天晚上打開窗戶睡覺，忽然一個梵僧飛著錫杖而來，與他談論般若（智慧）的精要，滔滔不絕。沒過多久，騰空而去。
【English Translation】 English version: Emei admonished his disciples, saying, 'I and you, my companions, study the doctrine of Emptiness (Śūnyatā, a Buddhist philosophical concept emphasizing the emptiness of all phenomena). We should forget our physical forms and neglect food, in order to eliminate the accumulated karmic habits of countless lifetimes, and then our minds can become enlightened.' From then on, he only ate one meal a day and sat in meditation all night until dawn.
In the year Gengchen (1280), Chan Master Keshou began teaching at Great Hero Mountain.
Keshou, styled Wuzhi, named Xiuan, was the son of the Li family of Linhai. From childhood, among the children, he stood out like a young pine tree surpassing the artemisia. He left home at the age of twelve and was fully ordained at nineteen. Later, he sighed and said, 'What is most important for a Bhikṣu (Buddhist monk) is to thoroughly understand the doctrine of the Mind. If one is entangled and obscured by the superficial meaning of words, when will one be able to break free?' He visited various venerable masters, but none resonated with him. After a long time, he visited Puming at Lingyin Temple. Puming was the fifth-generation descendant of Songyuan Chongyue. His monastery was very strict and not easy to approach. Keshou went straight in without fear, and during the question and answer session, all his doubts were dispelled. Puming gladly approved of him. Soon after, he returned to Shimen. In the sixth year of Zhiyuan (1269), he began teaching at Ansheng Temple on Great Hero Mountain. He offered a stick of incense to Puming.
In the year Xin Si (1341), Chan Master Shaoda presided over Guangfu Temple in Jinhua.
Shaoda lived on Wulong Mountain. In the first year of Zhizheng (1341), he moved to preside over Guangfu Temple on Jinhua Mountain. Students from all directions gathered under his seat, and the Dharma assembly was extremely prosperous at that time.
Chan Master Yuansou Xingduan passed away (Dharma heir of Zangsou Zhen, 16th generation of the Linji School).
Xingduan lived on Jing Mountain. On the fourth day of the eighth month of the first year of Zhizheng (1341), he passed away in a seated posture at the age of eighty-eight. His whole body was buried in the Jizhao Pagoda Courtyard. Xingduan had a flat top and an ancient appearance, his eyes shone brightly, and several strands of beard under his chin stood upright and dignified, like a solitary pine after the snow. He sat upright and did not look back when walking. His heroic spirit was compelling. When guests and friends came, he never discussed trivial matters of the world with them. He did not utter a word except to promote the Dharma. From the time he became a monk until his death, he never took off his clothes to sleep for a single night. When he returned from Namping Guihua City after receiving the scriptures, he opened the window and slept on a summer night. Suddenly, a Brahmin monk flew in with his staff and discussed the essentials of Prajna (wisdom) with him, incessantly. Before long, he ascended into the sky and left.
。及將示滅。所剪爪發。留瘞化城庵。逮啟視之。舍利纍纍然生矣。
(壬午)惟則禪師住菩提正宗寺
明本示寂。諸名山。屢請惟則主席。則堅卻不赴。隱居華亭城北。距城二里許。至元辛巳。客吳門幻住。至正壬午。門人相與。築室于姑蘇城中師子林。號菩提正宗寺。奉則居焉。示眾曰。山僧從幼。聞有宗門下事。也學坐禪。惜乎不遇惡辣鉗錘。未免也被一知半解所障。又被一種速求開悟底心。梗礙胸次。自不知是病。及到天目。依附幻住老和尚。每每見他道老幻一生參禪。不曾開悟。心中竊有所疑。後來方知老和尚具大人相。不險不怪。不矜不夸。他平生不肯自說悟。繇得處而又嚴約參徒。潛行密用者。意。在使今時未得謂得。未證謂證。妄稱知識誑呼閭閻之徒。知所羞愧。知所畏懼。此政是切救今時墮邪之病。以為後學掠虛之戒者也。宗師為人處。局面時時新至。此老又是一番變局。豈常情所能測哉。山僧雖是依附多年。要且一法無所得。非但一法無所得。更且和我從前所學所解底。一時打失了。以是之故。自知恩大難酬。因而索性放下。山邊水邊。做一個萎萎隨隨。無出豁漢。但是此老平生。諱忌底約束底。不敢輕易動著。如是者二十三年矣。今此現前一會禪德。但當信取自家有個活脫無依底
【現代漢語翻譯】 現代漢語譯本：等到（惟則禪師）將要示寂的時候，把他剪下的指甲和頭髮，留在埋藏在化城庵。等到開啟視察的時候，舍利一個接一個地生長出來。
（壬午年(1342年)）惟則禪師住持菩提正宗寺
明本禪師圓寂后，各名山多次邀請惟則禪師擔任住持，惟則禪師堅決推辭沒有應允，隱居在華亭城北，距離城約二里路。至元辛巳年(1341年)，（惟則禪師）客居吳門幻住寺。至正壬午年(1342年)，門人相互一起，在姑蘇城中的師子林建造房屋，命名為菩提正宗寺，供奉惟則禪師居住。惟則禪師向大眾開示說：『山僧從小，就聽說有宗門下的事情，也學習坐禪。可惜沒有遇到厲害的鉗錘（比喻嚴厲的教導），免不了也被一知半解所矇蔽，又被一種快速求得開悟的心，阻礙在胸中，自己不知道這是病。等到天目山，依附幻住老和尚（幻住元妙禪師），常常見他說老幻一生參禪，不曾開悟，心中暗自有些懷疑。後來才知道老和尚具有大人之相，不冒險不怪異，不自大不誇張。他平生不肯自己說開悟，因為得到好處而又嚴格約束參禪的人，暗中施行秘密的功用，用意在於使現在沒有得到卻說得到，沒有證悟卻說證悟，胡亂稱作知識欺騙百姓的人，知道羞愧，知道畏懼。這正是切實拯救現在墮入邪道之病，作為後學之人避免虛浮的警戒啊。宗師為人處世，局面時時都是新的。這位老和尚又是一番變化，哪裡是常情所能測度的呢？山僧雖然是依附多年，但是一法也沒有得到。非但一法也沒有得到，而且把我從前所學所理解的，一時都打掉了。因為這個緣故，自己知道恩情太大難以報答，因而索性放下，在山邊水邊，做一個萎靡不振、隨波逐流、沒有出息的人。但是這位老和尚平生，所忌諱的所約束的，不敢輕易觸動。像這樣已經二十三年了。現在在座的各位禪德，只應當相信自己有個活潑灑脫、無所依傍的（本性）。』
【English Translation】 English version: And when (Chan Master Weize) was about to enter Parinirvana, his cut nails and hair were left buried in Huacheng Hermitage. When it was opened and inspected, śarīra (relics) grew one after another.
In the Renwu year (1342), Chan Master Weize resided at Bodhi Zhengzong Temple.
After Chan Master Mingben passed away, famous mountains repeatedly invited Weize to be the abbot, but Weize firmly declined and did not accept, and lived in seclusion north of Huating City, about two li (Chinese mile) away from the city. In the Xinsi year of the Zhiyuan era (1341), (Chan Master Weize) was a guest at Huanzhu Temple in Wumen. In the Renwu year of the Zhizheng era (1342), the disciples together built a house in Shizilin (Lion Grove) in Suzhou City, named it Bodhi Zhengzong Temple, and invited Weize to reside there. Weize instructed the assembly, saying: 'Since I was young, I have heard about the affairs of the Zen school, and I also learned to meditate. It is a pity that I did not encounter a fierce pair of tongs (metaphor for strict teaching), and I was inevitably obscured by half-baked knowledge, and a mind that quickly seeks enlightenment hindered my chest, and I did not know that this was a disease. When I arrived at Tianmu Mountain, I relied on the old monk Huanzhu (Chan Master Huanzhu Yuanmiao), and I often saw him say that the old Huanzhu had practiced Zen all his life, but he had never attained enlightenment, and I secretly had some doubts in my heart. Later, I realized that the old monk had the appearance of a great man, not adventurous or strange, not arrogant or boastful. He never said that he was enlightened in his life, because he benefited from it and strictly restrained the Zen practitioners, secretly practicing secret functions, intending to make those who have not attained but say they have attained, those who have not realized but say they have realized, and those who falsely claim to be knowledgeable deceive the people, know shame and fear. This is precisely to earnestly save the disease of falling into heresy now, and to serve as a warning for future scholars to avoid vanity. The way a Zen master treats people is always new. This old monk is another change, how can ordinary people measure it? Although I have relied on him for many years, I have not gained a single dharma. Not only have I not gained a single dharma, but I have also lost all that I have learned and understood before. Because of this, I know that the kindness is too great to repay, so I simply let go and become a decadent, drifting, and useless person by the mountains and rivers. But this old monk's life, what he tabooed and what he restrained, I dare not easily touch. It has been twenty-three years like this. Now, all of you present Zen practitioners should believe that you have a lively and unattached (nature).'
。活潑潑地。無所滯礙。雖無形狀無處所。而能通貫十方。遍入諸法。一切神通三昧。變現自在。不少一絲毫。六道神光。晝夜未嘗間歇。不用安排。不用揀擇。直下體取。便是一念相應。便是要得一念相應。但放下世間出世間事。休歇世間出世間心。不得嫌事礙心。不得將心避事。你但一切時一切處。於心無心。於事無事。自然左右逢原。所以道。直下便是天寬地平。要用便用。一切現成。豈不省力。豈不慶快平生○松隱。名茂。子實庵。奉化鄭氏子。幼常中夜趺坐。母惡之。推其使仆。輒達旦不瞑。年十六。剃染受具。主僧使司米鹽細務。茂嘆曰。離家為求道耳。茍羈紲於此。何異狗茍蠅營者耶。乃潛行至江西。見南澗泉。泉命入室。一夕聞巖泉冷冷。微有覺觸。遽往白泉。泉曰。此間。不足發子大機大用。古林茂。乃橫川嫡嗣。子當往依之。茂即發。謁古林。林曰。爾來欲何為。茂曰。生死事大。特來求出離耳。林曰。子明知四大五蘊。是生死本。何緣入此革囊耶。茂擬對。林以杖擊之。茂遂悟。自是機辨峻絕至正壬午。出世明州瑞雲山○智及。字以中。吳縣人。俗姓顧。初生時。靈夢發祥。祝髮受具。往聽賢首家講法界觀。未及終章。管爾而笑曰。一真法界。圓同太虛。但涉言辭。即成剩法。縱獲天雨寶華。
【現代漢語翻譯】 現代漢語譯本 活潑潑地，沒有任何阻礙。雖然沒有形狀和處所，卻能貫通十方，遍入一切諸法。一切神通三昧（佛教用語，指通過修行而獲得的各種神奇能力和境界），變現自在，沒有絲毫欠缺。六道（佛教用語，指眾生輪迴的六個去處，包括天道、人道、阿修羅道、畜生道、餓鬼道和地獄道）的神光，晝夜未曾間斷。不用安排，不用選擇，直接拿取，便是一念相應。想要得到一念相應，只要放下世間和出世間的事，停止世間和出世間的心。不要嫌棄事情妨礙心，不要將心用來逃避事情。你只要在一切時一切處，於心無心，於事無事，自然左右逢源。所以說，當下便是天寬地平，要用就用，一切現成，豈不是省力？豈不是慶快平生？ 松隱，名茂，字子實庵，奉化鄭氏之子。小時候常常半夜跏趺而坐（佛教用語，一種禪坐姿勢），母親厭惡他這樣，推他去做僕人的事情，他總是整夜不睡。十六歲時，剃髮出家受具足戒（佛教用語，成為正式僧侶的儀式）。主管僧人讓他管理寺里的米鹽等瑣碎事務，茂嘆息道：『離家是爲了求道，如果被這些瑣事束縛，和那些茍且偷生、蠅營狗茍的人有什麼區別呢？』於是偷偷前往江西，拜見南澗泉。泉讓他進入房間。一天晚上，聽到巖石間的泉水泠泠作響，心中微微有所觸動，立刻去告訴泉。泉說：『這裡不足以啓發你的大機大用。古林茂是橫川的嫡傳弟子，你應該去依止他。』茂立刻出發，拜見古林。古林問：『你來想做什麼？』茂說：『生死事大，特來求出離。』古林說：『你明明知道四大（佛教用語，指地、水、火、風四種構成物質世界的元素）五蘊（佛教用語，指色、受、想、行、識五種構成人的要素）是生死的根本，為何還要進入這個革囊（比喻人的身體）呢？』茂想要回答，古林用禪杖擊打他，茂於是開悟。從此機鋒銳利，辯才無礙。至正壬午年（1342年），在明州瑞雲山開堂說法。 智及，字以中，吳縣人，俗姓顧。出生時，有靈異的夢兆。剃髮出家受具足戒后，前往聽賢首家講解法界觀（佛教用語，華嚴宗的宇宙觀）。還沒聽完，管爾笑著說：『一真法界（佛教用語，指絕對真實、平等無二的宇宙），圓融如同太虛空，只要涉及言辭，就成了多餘的法。縱然獲得天雨寶華（佛教用語，天空中降下珍貴的寶物和花朵），又有什麼用呢？』
【English Translation】 English version Vivid and free, without any hindrance. Although it has no shape or location, it can penetrate the ten directions and pervade all dharmas (Buddhist term, referring to all phenomena and teachings). All supernatural powers and samadhi (Buddhist term, a state of deep concentration and meditation), manifest freely, without the slightest deficiency. The divine light of the six realms (Buddhist term, the six realms of reincarnation: gods, humans, asuras, animals, hungry ghosts, and hells) has never ceased day and night. No need for arrangement, no need for selection, directly take it, and it is in accordance with one thought. If you want to achieve accordance with one thought, just let go of worldly and otherworldly affairs, and cease worldly and otherworldly thoughts. Do not dislike things hindering the mind, and do not use the mind to avoid things. You only need to be without mind in the mind, and without affairs in affairs, at all times and in all places, and you will naturally be resourceful in all directions. Therefore, it is said that the immediate present is a vast and level expanse. Use it when you need it, everything is readily available. Isn't it effortless? Isn't it a joyful and fulfilling life? Songyin, named Mao, styled Zishi'an, was the son of the Zheng family of Fenghua. As a child, he often sat in the lotus position (Buddhist term, a meditative posture) in the middle of the night. His mother disliked this and pushed him to do servant's work, but he would always stay awake until dawn. At the age of sixteen, he shaved his head and received the full precepts (Buddhist term, the ceremony of becoming a formal monk). The abbot had him manage trivial matters such as rice and salt in the monastery. Mao sighed, 'I left home to seek the Dao (the Way), but if I am bound by these trivial matters, how am I different from those who live a dog's life and chase after petty gains?' So he secretly went to Jiangxi and visited Nanjian Quan. Quan had him enter the room. One night, he heard the sound of the spring water flowing coldly among the rocks, and he felt a slight touch in his heart. He immediately went to tell Quan. Quan said, 'This place is not enough to inspire your great potential. Gulin Mao is the direct descendant of Hengchuan, you should go and rely on him.' Mao immediately set off and visited Gulin. Gulin asked, 'What do you want to do here?' Mao said, 'The matter of life and death is great, I have come specifically to seek liberation.' Gulin said, 'You clearly know that the four elements (Buddhist term, earth, water, fire, and wind, the four elements that constitute the material world) and five aggregates (Buddhist term, form, feeling, perception, volition, and consciousness, the five elements that constitute a person) are the root of life and death, why do you still enter this leather bag (a metaphor for the human body)?' Mao wanted to answer, but Gulin struck him with his staff, and Mao then awakened. From then on, his wit was sharp and his eloquence was unimpeded. In the year of Renwu of the Zhizheng era (1342 AD), he began to preach at Mount Ruiyun in Mingzhou. Zhi Ji, styled Yizhong, was a native of Wu County, with the surname Gu. At the time of his birth, there were auspicious dreams. After shaving his head and receiving the full precepts, he went to listen to the Xianshou family explain the Dharma Realm Observation (Buddhist term, the Huayan school's view of the universe). Before he had finished listening, Guan Er smiled and said, 'The One True Dharma Realm (Buddhist term, the absolutely true and equal universe) is perfectly integrated like the great void. As soon as it involves words, it becomes superfluous Dharma. Even if one obtains a rain of precious flowers from the heavens (Buddhist term, precious treasures and flowers falling from the sky), what is the use?'
於我奚益哉。遂走建業。見大欣。欣以文章道德。傾動一世。見及文彩彰露。文相延譽。及有同袍。訶曰。子才俊爽若此。不思負荷正法。甘作詩騷奴僕乎。無盡燈偈所謂黃葉飄飄者。不知作何見解。及舌噤不能答。即歸海云。胸中如礙巨石。目不交睫者逾月。忽見秋葉吹墜于庭。豁然有省。於是。登雙徑謁行端。自列其所證。甚悉。端勘辯之。及隨機參會。不間一發。未幾。命侍左右。俄遷藏室。及取教典。益溫繹之。宗通說貫若決江河。壬午。出世昌國隆教○輔良。字用貞。號介庵。范文正公十世孫。誕鐘粹氣。聰悟夙發。見佛書輒躍然朗誦。若所素習。有相士。謂父母曰。是兒。骨骼清聳緊峭。恐非世間法可縛。若使學佛。必能弘大宗乘矣。里多阿蘭若。良日與群童。遨遊其間。徘徊愛慕。終日不忍去。父察其志。與相者言合。乃曰。昔范蜀公。好與名僧交。嘗勉圓悟勤公。參叩道要。卒為天下禪宗。吾能惜爾。而不使遂其志乎。遂俾剃落受具。即慨然曰。學佛將以明心。心非師無以示肯綮。終日牆面可乎。去習天臺教。白雲寺杓公。誨之曰。教乘固當學。若沉溺不返。如入海算沙。徒自困耳。何不更衣以事禪寂乎。笑隱欣公。見主龍翔。其道大被東南。盍往依焉。良即往參欣。問答之際。棒喝交馳。一剎那間
【現代漢語翻譯】 現代漢語譯本： 這對我有什麼好處呢？於是前往建業，拜見大欣（人名）。大欣因為文章和道德而傾動一時。輔良（人名）被大欣賞識，認為他的文采顯露，文人之間互相稱譽。等到有了同袍，同袍呵斥他說：『你的才俊如此出衆，為什麼不想著承擔弘揚正法的重任，甘願做詩詞歌賦的奴僕呢？《無盡燈偈》里所說的「黃葉飄飄」，你不知道該如何理解嗎？』輔良頓時語塞，不能回答。回到海云寺后，感覺胸中好像壓著一塊巨石，一個月多都無法閤眼。忽然看到秋葉飄落到庭院中，頓時豁然開悟。於是，登上雙徑山拜見行端（人名），詳細陳述自己所證悟的境界。行端仔細勘驗辨析，並且隨機進行參禪問答，沒有絲毫差錯。不久，行端命輔良侍奉在左右，後來又調到藏經室。輔良於是取出佛教經典，更加溫習研讀，融會貫通，說理透徹，如同江河決堤一般。宋理宗壬午年（1282年），輔良出任昌國隆教寺住持。 輔良，字用貞，號介庵，是范文正公（范仲淹）的十世孫。他出生時稟賦了天地間的精華之氣，天資聰穎，很早就顯露出過人的智慧。看到佛經就高興地朗誦，好像早已熟悉一樣。有相面的人對他的父母說：『這個孩子，骨骼清奇挺拔，恐怕不是世俗的法度可以束縛的。如果讓他學佛，必定能夠弘揚大乘佛法。』輔良的家鄉有很多寺廟，輔良每天都和一群孩子在寺廟之間遊玩，徘徊流連，整天都不忍離去。他的父親觀察到他的志向，認為與相面人的話相符，於是說：『過去范蜀公（范仲淹），喜歡與名僧交往，曾經勉勵圓悟勤公（克勤），參訪求教佛法要義，最終成為天下禪宗的領袖。我怎麼能吝惜你，而不讓你實現你的志向呢？』於是讓輔良剃度出家，受具足戒。輔良隨即慨然說道：『學佛是爲了明心見性，心性如果沒有老師的指點，就無法找到關鍵所在。難道要整天面對墻壁嗎？』於是前往學習天臺宗的教義。白雲寺的杓公（人名）教誨他說：『教義固然應當學習，如果沉溺其中而不能返回，就像在海里數沙子一樣，只是徒勞地困擾自己罷了。為什麼不改換門庭去從事禪修呢？笑隱欣公（人名）現在主持龍翔寺，他的道法在東南地區廣為流傳，你何不去依止他呢？』輔良隨即前往參拜大欣，在問答之間，棒喝交加，一剎那間。
【English Translation】 English version: What benefit is that to me?' Thereupon, he went to Jianye and met Daxin (name of a person). Daxin, with his literary talent and moral character, moved the world. Fuliang (name of a person) was appreciated by Daxin for his revealed literary talent, and literary figures praised each other. When he had a fellow monk, the monk scolded him, saying, 'Your talent is so outstanding, why don't you think about shouldering the responsibility of propagating the true Dharma, and willingly be a servant of poetry and lyrics? The 'Endless Lamp Gatha' speaks of 'yellow leaves fluttering,' don't you know how to understand it?' Fuliang was speechless and could not answer. Upon returning to Haiyun Temple, he felt as if a huge stone was pressing on his chest, and he could not close his eyes for more than a month. Suddenly, he saw autumn leaves falling in the courtyard, and he suddenly had an awakening. Thereupon, he ascended Shuangjing Mountain to visit Xingduan (name of a person), and described in detail the realm he had realized. Xingduan carefully examined and debated it, and engaged in Chan dialogue at random, without the slightest error. Before long, Xingduan ordered Fuliang to serve by his side, and later transferred him to the Sutra Chamber. Fuliang then took out the Buddhist scriptures and studied them even more diligently, integrating and understanding them thoroughly, and explaining the principles clearly, like a river bursting its banks. In the Renwu year (1282 AD) of Emperor Lizong of the Song Dynasty, Fuliang became the abbot of Changguo Longjiao Temple. Fuliang, styled Yongzhen, and named Jie'an, was the tenth-generation descendant of Fan Wenzheng Gong (Fan Zhongyan). He was born with the essence of heaven and earth, and was intelligent and wise from an early age. When he saw Buddhist scriptures, he happily recited them, as if he had been familiar with them for a long time. A physiognomist said to his parents, 'This child, his bones are clear, upright, and tight, I am afraid that worldly laws cannot bind him. If he studies Buddhism, he will surely be able to promote the Great Vehicle.' There were many temples in Fuliang's hometown, and Fuliang played among the temples with a group of children every day, lingering and reluctant to leave all day long. His father observed his ambition and thought it matched the physiognomist's words, so he said, 'In the past, Fan Shugong (Fan Zhongyan) liked to associate with famous monks, and once encouraged Yuanwu Qin Gong (Keqin) to visit and seek the essentials of the Dharma, and eventually became the leader of the Chan sect in the world. How can I be stingy with you and not let you realize your ambition?' Thereupon, he had Fuliang tonsured and ordained. Fuliang then said with emotion, 'Studying Buddhism is to clarify the mind and see the nature, and without the guidance of a teacher, one cannot find the key. Should I face the wall all day long?' Thereupon, he went to study the teachings of the Tiantai school. Shuo Gong (name of a person) of Baiyun Temple taught him, 'The teachings should be studied, but if you are immersed in them and cannot return, it is like counting sand in the sea, only troubling yourself in vain. Why not change your path and engage in Chan practice? Xiao Yin Xin Gong (name of a person) is now in charge of Longxiang Temple, and his Dharma is widely spread in the southeast, why don't you go and rely on him?' Fuliang then went to visit Daxin, and in the midst of questions and answers, blows and shouts were exchanged, in an instant.
。凡情頓喪。久之。遂契心法。至正壬午。出世嘉興聖壽。
(癸未)永寧禪師退歸龍池
永寧住天寧。癸未。退歸龍池○慧日。號東溟。天臺賈氏子。出家依子庭訓。習天臺教觀。訓嘆曰。投丸下峻坂。不足逾其迅疾也。北峰之道。其藉以大昌乎。日一旦假𥧌。有上下兩天竺之夢。未幾。出世吳山。遷住下天竺。至正三年。又遷上天竺。
(甲申)智度禪師還福林
智度。號白雲。處州吳氏子。年十五。慨然有出塵之趣。欲就浮屠學。父母不許。度不火食者累日。乃使出家。剃髮受具。深習禪定。每趺坐達旦不𥧌。如是者四三春秋。已而嘆曰。六合之大如此。頹然滯一室可乎。遂出遊七閩。遍歷諸山。不契。復還郡之白雲山。筑福林院。以為憩息之所。日取楞嚴圓覺二經䟽鈔。而熟讀之。已復嘆曰。拘泥文字中。如油入面。了無出期。德山所謂窮諸玄辨。若一毫置於太虛者。信不誣也。盍去之乎。又出遊浙西。見靈石芝。上天目。參斷崖義。時無見先睹。說法華頂峰。度復往拜之。問西來密意未審何如。睹曰。待娑羅峰點頭。卻與汝言。度以手搖曳欲答。睹遽喝。度曰。娑羅峰頂。白浪滔天。花開芒種后。葉落立秋前。睹曰。我家無殘羹剩飯也。度曰。此非殘羹剩飯而何。睹頷之。服勤數
【現代漢語翻譯】 凡是情感都頓時消失。時間久了，就領悟了心法。至正壬午年（1342年），在嘉興聖壽寺出世。
（癸未年）永寧禪師退隱回到龍池
永寧禪師住在天寧寺。癸未年（時間待考），退隱回到龍池。慧日禪師，號東溟，是天臺賈氏的兒子。出家后依從子庭的教誨，學習天臺宗的教觀。子庭感嘆說：『把彈丸投向陡峭的山坡，也不足以形容其迅速。北峰的道，大概要靠他來大大發揚光大了吧。』慧日有一天打盹，夢見上下兩天竺寺。不久，就在吳山出世。後來遷居到下天竺寺。至正三年（1343年），又遷居到上天竺寺。
（甲申年）智度禪師回到福林寺
智度禪師，號白雲，是處州吳氏的兒子。十五歲時，就慨嘆自己有出世的志趣，想要去寺廟學習，父母不允許。智度不吃飯好幾天，父母才讓他出家。剃度受戒后，深入學習禪定。每次打坐到天亮都不睡覺，像這樣過了四三年。之後感嘆說：『天地如此之大，頹廢地滯留在一間屋子裡可以嗎？』於是出遊七閩，走遍各座山，沒有遇到契合的。又回到郡里的白雲山，建造福林院，作為休息的地方。每天拿《楞嚴經》、《圓覺經》的疏鈔來熟讀。之後又感嘆說：『拘泥於文字中，就像油進入面里，完全沒有出來的日子。德山所說的窮盡各種玄妙的辯論，就像把一根毫毛放在太空中一樣，確實沒有欺騙人啊。為什麼不去掉它呢？』又出遊浙西，拜見靈石芝，登上天目山，參拜斷崖義。當時沒有人先見到，在說法華頂峰說法。智度又前去拜見他，問道：『西來密意究竟如何？』斷崖義說：『等娑羅峰點頭，再告訴你。』智度用手搖動想要回答，斷崖義立刻呵斥。智度說：『娑羅峰頂，白浪滔天，花開在芒種之後，葉落在立秋之前。』斷崖義說：『我家沒有殘羹剩飯。』智度說：『這不是殘羹剩飯又是什麼呢？』斷崖義點頭認可。智度勤勞地服侍數年。
【English Translation】 All emotions were instantly lost. After a long time, he attained the mind-dharma. In the Renwu year of the Zhizheng era (1342), he emerged into the world at Shengshou Temple in Jiaxing.
(Guiwei Year) Zen Master Yongning retired to Longchi
Yongning resided at Tianning Temple. In the Guiwei year (year to be determined), he retired to Longchi. Huiri, styled Dongming, was the son of the Jia family of Tiantai. After leaving home, he followed the teachings of Ziting, studying the Tiantai doctrines and contemplations. Ziting sighed and said, 'Throwing a ball down a steep slope is not enough to describe its swiftness. The path of Beifeng will likely be greatly promoted by him.' One day, Huiri dozed off and had a dream of the upper and lower Tianzhu Temples. Not long after, he emerged into the world at Wushan. Later, he moved to the lower Tianzhu Temple. In the third year of the Zhizheng era (1343), he moved again to the upper Tianzhu Temple.
(Jiashen Year) Zen Master Zhidu returned to Fulin Temple
Zhidu, styled Baiyun, was the son of the Wu family of Chuzhou. At the age of fifteen, he sighed that he had the ambition to leave the world and wanted to study at the temple, but his parents did not allow it. Zhidu refused to eat for several days, and his parents finally allowed him to leave home. After being tonsured and receiving the precepts, he deeply studied Zen meditation. Every time he sat in meditation until dawn without sleeping, he did so for four or three years. Afterwards, he sighed and said, 'The universe is so vast, is it acceptable to languish in a single room?' So he traveled to the Seven Min regions, traversing various mountains, but found no accord. He returned to Baiyun Mountain in the prefecture and built Fulin Temple as a place to rest. Every day, he took the commentaries and notes of the 'Surangama Sutra' and the 'Perfect Enlightenment Sutra' and read them thoroughly. Afterwards, he sighed again and said, 'Being confined to the words is like oil entering flour, with no hope of coming out. Deshan's saying that exhausting all the profound arguments is like placing a hair in the void is indeed not deceiving. Why not get rid of it?' He traveled again to western Zhejiang, visited Lingshi Zhi, ascended Tianmu Mountain, and consulted with Duanya Yi. At that time, no one had seen it before, and he was preaching at the summit of Shuohua. Zhidu went to pay his respects and asked, 'What is the secret meaning of the coming from the West?' Duanya Yi said, 'Wait until Mount Suoluo nods, and then I will tell you.' Zhidu shook his hand, wanting to answer, but Duanya Yi immediately scolded him. Zhidu said, 'At the summit of Mount Suoluo, white waves soar to the sky, flowers bloom after the Mangzhong season, and leaves fall before the Liqiu season.' Duanya Yi said, 'My house has no leftovers.' Zhidu said, 'What is this if not leftovers?' Duanya Yi nodded in agreement. Zhidu served diligently for several years.
載。將辭還。睹囑曰。昔南嶽十五歲出家。受大鑒記莂。后得馬祖授以心法。鍼芥相投。豈在多言耶。勿掉三寸舌誑人。須真正見解著於行履。方為報佛深恩耳。度佩服弗敢忘。至正四年。還福林。與毒種曇成山欽。互相䇿勵。如恐失之○大欣住龍翔。凡十有四年。至正四年五月日遷寂。
(乙酉)懷信禪師主天童
懷信住補陀。壬午。升主中天竺。乙酉。遷天童。
(丙戌)世愚禪師主石溪
世愚。住烏石。聲名籍甚。至正六年。遷主廣德石溪興龍禪寺。向化之盛。不下烏石時。
(丁亥)竺源水盛禪師入寂(無能教法嗣臨濟十□世)
水盛。住西湖妙果。未幾。返南巢故隱。嚮慕者愈眾。至正丁亥夏四月日。黎明召四眾戒飭之。且云。世尊有言。我今背痛。將入涅槃。吾其時矣。侍僧捧紙求偈。盛訶曰。何以偈為。強之。乃引紙膝上書已。端坐而逝。初盛。預建葬塔于諸峰之下。是夜有光。如匹練自天際下燭。交相通貫。未幾。散佈五峰之頂。複合于塔中。彌三夕乃止。居民凡數十里聚觀駭異之○祖銘。字古鼎。四明應氏子。幼不茹葷。稍長。通左氏書。尤嗜釋典。剃染受具。出遊諸方。莫有契者。時行端在靈隱。銘往從焉。一日入室。叩黃龍見慈明因緣。端詰曰。只如趙
【現代漢語翻譯】 現代漢語譯本： 載禪師將要離開時，（大欣禪師）囑咐他說：『過去南嶽懷讓禪師十五歲出家，受到六祖慧能（大鑒）的印可。後來又得到馬祖道一的心法傳授，如同針和芥子相投合一般，哪裡需要多說什麼呢？不要賣弄你的三寸不爛之舌去欺騙人。必須要有真正的見解落實到行動上，才算是報答佛的深恩啊。』度禪師佩服得五體投地，不敢忘記。（大欣禪師）在至正四年（1344年），回到福林。與毒種曇成、山欽互相鞭策勉勵，好像害怕失去什麼一樣。（大欣禪師）住持龍翔寺，總共有十四年。至正四年（1344年）五月圓寂。 懷信禪師住持天童寺 懷信禪師住持補陀寺。壬午年，升座住持中天竺寺。乙酉年，遷往天童寺。 世愚禪師住持石溪寺 世愚禪師，住持烏石寺，聲名非常顯赫。至正六年（1346年），遷往住持廣德石溪興龍禪寺。前來歸附教化的人，不亞於在烏石寺的時候。 竺源水盛禪師圓寂（無能的教法嗣臨濟宗第十□世） 水盛禪師，住持西湖妙果寺。沒過多久，返回南巢故居隱居。仰慕他的人越來越多。至正丁亥年（1347年）夏天四月，黎明時召集四眾弟子告誡他們，並且說：『世尊曾經說過，我現在背痛，將要進入涅槃。我的時辰到了。』侍者僧人捧著紙請求他寫偈語。水盛禪師呵斥說：『要偈語做什麼？』（侍者）強求他寫。於是（水盛禪師）拿起紙放在膝蓋上寫完，端坐而逝。當初水盛禪師，預先在諸峰之下建造了葬塔。當晚有光，像一條白色的綢帶從天邊垂下照亮（葬塔），交相貫通。沒過多久，光散佈在五峰的頂上，又匯合在塔中，持續了三個晚上才停止。附近的居民幾十里都聚集觀看，感到驚駭詫異。祖銘禪師，字古鼎，是四明應氏的兒子。從小不吃葷。稍微長大后，通曉《左傳》，尤其喜愛佛經。剃度染衣受具足戒后，出外遊歷各地，沒有遇到能夠契合的人。當時行端禪師在靈隱寺，祖銘禪師前去跟隨他。有一天進入方丈室，詢問黃龍慧南禪師見到慈明楚圓禪師的因緣。行端禪師詰問道：『就如趙州和尚』
【English Translation】 English version: When Zen Master Zai was about to leave, (Zen Master Daxin) instructed him: 'In the past, Zen Master Huairang of Nanyue left home at the age of fifteen and received the seal of approval from the Sixth Patriarch Huineng (Dajian). Later, he received the mind-to-mind transmission from Mazu Daoyi, like a needle meeting mustard seed, what more needs to be said? Do not flaunt your glib tongue to deceive people. You must have true understanding put into practice, only then can you repay the Buddha's deep kindness.' Zen Master Du admired him immensely and dared not forget. In the fourth year of Zhi Zheng (1344), (Zen Master Daxin) returned to Fulin. He encouraged each other with Duzhong Tan Cheng and Shan Qin, as if afraid of losing something. (Zen Master Daxin) resided at Longxiang Temple for a total of fourteen years. He passed away in the fifth month of the fourth year of Zhi Zheng (1344). Zen Master Huaixin Presided over Tiantong Temple Zen Master Huaixin presided over Putuo Temple. In the year of Renwu, he ascended to preside over Zhong Tianzhu Temple. In the year of Yiyou, he moved to Tiantong Temple. Zen Master Shiyu Presided over Shixi Temple Zen Master Shiyu resided at Wushi Temple, and his reputation was very prominent. In the sixth year of Zhi Zheng (1346), he moved to preside over Guangde Shixi Xinglong Zen Temple. The flourishing of those who came to be converted was no less than when he was at Wushi Temple. Zen Master Zhuyuan Shuisheng Passed Away (Incapable Dharma Successor, 10th Generation of Linji) Zen Master Shuisheng resided at Miaoguo Temple in West Lake. Before long, he returned to his old residence in Nanchao to live in seclusion. More and more people admired him. In the summer of the Dinghai year of Zhi Zheng (1347), on the fourth month, at dawn, he summoned the fourfold assembly to admonish them, and said: 'The World Honored One once said, I now have a backache and am about to enter Nirvana. My time has come.' The attendant monk held up paper and requested him to write a verse. Zen Master Shuisheng scolded, 'What is the use of a verse?' (The attendant) insisted. So (Zen Master Shuisheng) picked up the paper and wrote on his lap, then sat upright and passed away. Initially, Zen Master Shuisheng had built a burial pagoda under the peaks in advance. That night there was light, like a white silk ribbon descending from the sky to illuminate (the burial pagoda), intersecting and penetrating. Before long, the light spread over the tops of the five peaks, and then converged in the pagoda, lasting for three nights before stopping. Residents for dozens of miles around gathered to watch, feeling shocked and astonished. Zen Master Zuming, styled Guding, was the son of the Ying family of Siming. He did not eat meat from a young age. When he grew a little older, he was versed in the Zuo Zhuan, and especially loved Buddhist scriptures. After tonsuring and receiving the full precepts, he traveled to various places, but did not meet anyone who could agree with him. At that time, Zen Master Xingduan was at Lingyin Temple, and Zen Master Zuming went to follow him. One day, he entered the abbot's room and inquired about the circumstances of Zen Master Huanglong Huinan meeting Zen Master Ciming Chuyuan. Zen Master Xingduan questioned, 'Just like Zhao'
州云。臺山婆子。被我勘破。慈明笑曰。是罵耶。你且道。二老漢用處。是同是別。曰一對無孔鐵錘。曰黃龍直下悟去。又且如何。曰也是病眼見空花。曰不是不是。銘擬進語。端便喝。銘當下廓然。出世隆教。遷寶陀。遷中天竺。至正七年。遷徑山。上堂。舉大愚芝示眾。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭。乃云。宗師為人如蠱毒家。置毒飲食之中。飲人未嘗不欲斷其命根。雖然。是冤對者。能有幾人○可授。初住大雄山。遷隆恩。又遷白巖。丁亥。遷主龍華。一座十三春秋。凡四坐道場。皆不出乎臺境。諸方爭欲聘致。授皆不從。作休庵于西塢。日修唸佛三昧法門。且曰。此正禪定之功也。惡可強分同異哉○元長。住伏龍。宋濂。每寄書論道。至正七年。長復答書曰。士林中來者。無不盛談左右。乃間氣所生。文章學問絕出。為浙東群儒之冠。且尤深於內典。欣羨無已。承敘自幼讀佛書。領其要旨。出入有無空假中。中至於中且不有。有無何在。三復斯言。此今之士夫。執有執無。離邊離中。分彼此儒釋之異。如左右。儒釋一貫者。能有幾人。人言為不虛矣。張無盡云。余因學佛。然後知儒。古德云。居無為界中。而不斷滅有為之法。居有為界中。而不分別無為之相。暗合道妙。不易不易。審如是。則
有為底便是無為底。左右已百了千當。何處更有身心之慮未祛。事物之來未息。又何處更有真實工夫可做而後出離有為。了生死大事耶。左右與山野。交二十年。會或劇談。別或寄語。未有如此書之至誠也。人天之際唯誠。朋友之道亦誠而已。只如左右。未動念未操觚拂紙。未陳一言。及寫在紙上了。是有為。是無為。是生是死。是生死法。是出生死法。這些子。直是誵訛。故孔子謂子路曰。未知生焉知死。孔子底說話。莫道子路不知落處。盡大地人。都不知落處。豈不見。黃山谷訪死心。死心云。聞公會禪。諸方皆印可。是否。答云。不敢。死心云。我有一問問公。公試答看。彼此燒作一堆灰。在甚處相見。山谷茫然。后參晦堂。示吾無隱乎爾一言。聞桂花香。打破漆桶。鼻孔撩天。大丈夫欲成辦個事。自有個般時節。山谷雖是一塊精金。須入死心晦堂作家爐鞴。惡辣鉗錘始得。這一隊漢。若到無明門下。更須一一勘過。何也。不是弄潮人。休入洪波里。山野如是杜撰。左右以為如何。
(戊子)寶金禪師至燕京
寶金。號璧峰。姓石氏。生於乾州永壽縣之名胄。父通甫。人號為長者。母張。亦嗜善弗倦。有桑門。持缽乞食。以觀音像授張。且囑曰。汝謹事之。當生智慧之男。未幾生金。白光照室。幼
【現代漢語翻譯】 現代漢語譯本： 『有為』的根基就是『無為』的根基。左右逢源，已經能以一當百、以一當千。哪裡還有身心方面的憂慮沒有消除，事物帶來的紛擾沒有止息？又哪裡還有真實的功夫可做，然後才能脫離『有為』，了斷生死大事呢？我山野與你交往二十年，聚會時或許激烈討論，分別時或許寄語，沒有哪一次像這封信這樣真誠。人與天之間最重要的就是真誠，朋友之間的交往也只是真誠而已。就像你，沒有動念頭，沒有拿起筆，沒有接觸紙張，沒有說出一句話，以及寫在紙上，這就是『有為』。什麼是『無為』？什麼是生？什麼是死？什麼是生死之法？什麼是出生死之法？這些東西，簡直是荒謬。所以孔子對子路說：『未知生，焉知死？』孔子說的話，不要說子路不知道落腳點，整個大地的人，都不知道落腳點。難道沒聽說過黃山谷（黃庭堅的號）拜訪死心禪師（死心悟新）的故事嗎？死心禪師說：『聽說你會禪，各方都認可，是這樣嗎？』黃山谷回答說：『不敢當。』死心禪師說：『我有一個問題問你，你試著回答看看。彼此燒成一堆灰，在什麼地方相見？』黃山谷茫然不知所措。後來參訪晦堂禪師（克勤），晦堂禪師用『吾無隱乎爾』這句話開示他，黃山谷聞到桂花香，打破了漆桶，鼻孔朝天。大丈夫想要成就一番事業，自然有那個時節。黃山谷雖然是一塊精金，也必須進入死心禪師、晦堂禪師的爐火中，經過嚴厲的鉗錘才能成器。你們這些人，如果到了無明門下，更需要一一勘驗。為什麼呢？不是弄潮的人，不要進入洪波之中。我山野這樣胡說八道，你覺得怎麼樣？
（戊子年(1708)）寶金禪師到達燕京（今北京）
寶金禪師，號璧峰，姓石，出生于乾州永壽縣的名門望族。父親石通甫，人們稱他為長者。母親張氏，也愛好行善，從不厭倦。有僧人拿著缽乞食，將觀音像交給張氏，並且囑咐說：『你好好供奉它，應當生下有智慧的男孩。』不久張氏生下寶金，當時有白光照亮整個房間。寶金幼年時
【English Translation】 English version: The foundation of 'being' (有為, yǒu wéi, active effort) is precisely the foundation of 'non-being' (無為, wú wéi, non-action). You are already capable of handling a hundred or a thousand things with ease. Where else are there worries of body and mind that have not been dispelled, or disturbances brought by things that have not ceased? And where else is there genuine effort to be made, so that one can then escape 'being' and resolve the great matter of birth and death? I, Shanye, have been associated with you for twenty years, sometimes engaging in intense discussions during gatherings, sometimes sending words of advice when apart, but never have I been as sincere as in this letter. Between humans and the heavens, the most important thing is sincerity, and the way of friendship is also just sincerity. Take you, for example, before a thought arises, before you pick up a pen, before you touch the paper, before you utter a word, and then when it is written on the paper, this is 'being'. What is 'non-being'? What is birth? What is death? What is the Dharma of birth and death? What is the Dharma of escaping birth and death? These things are simply absurd. Therefore, Confucius said to Zilu: 'If you do not yet know life, how can you know death?' Confucius's words, don't say Zilu didn't know where to land, everyone on earth doesn't know where to land. Haven't you heard the story of Huang Shangu (黃山谷, Huang Tingjian's pseudonym) visiting Zen Master Sixin (死心悟新, Sixin Wuxin)? Zen Master Sixin said: 'I heard that you understand Zen, and all quarters approve, is that so?' Huang Shangu replied: 'I dare not claim that.' Zen Master Sixin said: 'I have a question to ask you, try to answer it. When we are both burned into a pile of ashes, where will we meet?' Huang Shangu was at a loss. Later, he visited Zen Master Huitang (克勤, Keqin), and Zen Master Huitang enlightened him with the words 'I have nothing to hide from you.' Huang Shangu smelled the fragrance of osmanthus flowers, broke through the lacquer bucket, and his nostrils pointed to the sky. A great man who wants to accomplish something naturally has that time. Although Huang Shangu is a piece of pure gold, he must also enter the furnace of Zen Master Sixin and Zen Master Huitang, and be tempered by harsh tongs before he can become a useful vessel. You people, if you go to the gate of ignorance, you need to be examined one by one. Why? If you are not a wave rider, do not enter the great waves. I, Shanye, am talking nonsense like this, what do you think?
(In the year Wuzi (戊子年, 1708) of the Kangxi (康熙) reign of the Qing Dynasty, Zen Master Baojin arrived in Yanjing (燕京, present-day Beijing))
Zen Master Baojin, also known as Bifeng (璧峰), whose surname was Shi (石), was born into a distinguished family in Yongshou County (永壽縣) of Ganzhou (乾州). His father, Shi Tongfu (石通甫), was known as an elder. His mother, Zhang (張氏), also loved doing good deeds and never tired of it. A monk came begging for food, gave an image of Guanyin (觀音) to Zhang, and instructed her: 'Worship it carefully, and you should give birth to a wise boy.' Soon Zhang gave birth to Baojin, and at that time, white light illuminated the entire room. Baojin in his childhood
恒多疾。纏綿衾枕間。父母疑之曰。此兒感祥徴而生。其宜歸之釋氏乎。六歲出家。剃落受具。遍詣講肆。窮性相之學。已而撫髀嘆曰。三藏之文。皆標月之指爾。昔者祖師說法。天花繽紛。金蓮涌現。尚未能出離生死。況區區者耶。即更衣入禪林。時如海真。樹正法幢于晉雲山中。亟往見之。真示以道要。金大起疑情。二三年間。𥨊食為廢。偶攜筐隨真。擷蔬于園。忽凝坐不動。歷三時方窹。真曰。爾入定耶。金曰。然。曰汝何所見。金曰。有所悟爾。曰汝苐言之。金舉筐示真。真非之。金置筐于地。拱手而立。真又非之。金厲聲一喝。真奮前揕其胸。使速言。金筑真胸仆之。真猶未之許。笑曰。塵勞暫息。定力未能深也。必使心路絕祖關透。然後大法可明耳。金聞之。愈精進不懈。遂出參諸方。憩蛾眉山。誓不復粒食。日采松柏啖之。脅不沾席者又三年。一念不生。前後際斷。照體獨立。物我皆如。自是入定。或累日不起。嘗趺坐大樹下。溪水橫逸。人意。金已溺死。越七日水退。競往視之。金燕坐如平時。惟衣濕耳。一日聽伐木聲。通身汗下如雨。嘆曰。妙喜大悟十有八。小悟無算。豈欺我哉。未生前事。吾今日方知其真耳。急往求證於真。反覆相辨詰甚力。至於拽傾禪榻而出。真曰。是則是矣。翼日重勘之。
至期。真于地上。畫一圓相。金以袖拂去。真復畫一圓相。金于中增一畫。又拂去之。真再畫如前。金又增一畫。成十字。又拂去之。真視之不語。復畫如前。金於十字加四隅。成卍文。又拂去之。真乃總畫三十圓相。金一一具答。真曰。汝今方知佛法宏勝如此也。百餘年間。參學有悟者。世豈無之。能明大機用者。寧復幾人。無用和尚有云。座下當出三虎一彪。一彪者。豈非爾耶。爾宜往朔方。其道當大行也。無用。蓋真之師云。先是。金在定中。見一山甚秀麗。重樓杰閣。金碧絢爛。諸佛五十二菩薩。行道其中。有招金謂曰。此五臺山秘魔巖也。爾前身修道其中。靈骨猶在。何乃忘之。既窹。遂游五臺。道逢蓬首女子。身被五彩弊衣。赤足徐行。一黑獒隨其後。金問何之。曰入山中爾。曰將何為。曰一切不為。良久乃沒。叩之同行者皆不見。或謂文殊化身云。金乃就山建靈鷲庵。四方聞之。不遠千里。日負糇糧來獻。金悉儲之。以食遊學之僧。多至千餘人。至正戊子冬。元順帝召至燕都。慰勞甚至。天竺僧指空。久留燕。相傳能前知。號為三百歲。金往與叩擊。空瞪視不答。及出。空嘆曰。此真有道者也。冬夕大雪。有紅光。自金室中起。上接霄漢。帝驚歎。
(己丑)世愚禪師還烏石山
世愚。住
【現代漢語翻譯】 現代漢語譯本： 到了約定的日期。真禪師在地上畫了一個圓圈。金禪師用袖子拂去。真禪師又畫了一個圓圈。金禪師在圓圈中增加一筆。又拂去它。真禪師再次畫得和之前一樣。金禪師又增加一筆，成十字形。又拂去它。真禪師看著他不說話。又像之前一樣畫圓圈。金禪師在十字的四個角上加上筆畫，成為卍字。又拂去它。真禪師於是總共畫了三十個圓圈。金禪師一一都回答了。真禪師說：『你現在才知道佛法是如此的宏大殊勝啊。一百多年間，參禪學習有所領悟的人，世上難道沒有嗎？但能明白運用大機鋒的人，又能有幾人呢？無用和尚曾說，座下當出現三虎一彪。這一彪，難道不是你嗎？你應該前往朔方，你的道將會在那裡大行。』無用，是真禪師的老師。 先前，金禪師在禪定中，見到一座山非常秀麗，重樓高閣，金碧輝煌。諸佛和五十二位菩薩，在其中行走。有人招呼金禪師說：『這是五臺山（佛教名山，位於中國山西省）的秘魔巖啊。你的前身就在其中修道，靈骨還在那裡，為什麼忘記了呢？』醒來后，於是遊歷五臺山，路上遇到一個頭髮蓬亂的女子，身穿五彩破舊的衣服，赤腳慢慢行走，一條黑色的獒犬跟在她的後面。金禪師問她要去哪裡。女子說：『進入山中。』問她將要做什麼。女子說：『一切都不做。』過了很久就消失了。詢問同路的人，都說沒有看見。有人說是文殊（文殊菩薩，佛教四大菩薩之一，代表智慧）的化身。金禪師於是就在山上建造了靈鷲庵。四方的人聽說了這件事，不遠千里，每天帶著乾糧來供養。金禪師全部儲存起來，用來供給遊學的僧人，多達一千多人。至正戊子年（1348年）冬天，元順帝（元朝最後一位皇帝，孛兒只斤·妥懽帖睦爾）召見金禪師到燕都（元朝的首都，今北京），慰勞得非常周到。天竺（古代印度的別稱）僧人指空，長期留在燕都，相傳能夠預知未來，號稱『三百歲』。金禪師前去與他辯論，指空瞪著眼睛不回答。等到金禪師出來后，指空嘆息說：『這真是得道之人啊。』冬天晚上大雪，有紅光，從金禪師的房間中升起，上接雲霄。皇帝驚歎。
（己丑年（具體年份需要根據上下文確定））世愚禪師返回烏石山
世愚，住持
【English Translation】 English version: When the appointed date arrived, Zen Master Zhen drew a circle on the ground. Zen Master Jin brushed it away with his sleeve. Zen Master Zhen drew another circle. Zen Master Jin added a stroke inside the circle, then brushed it away. Zen Master Zhen drew it again as before. Zen Master Jin added another stroke, forming a cross, and then brushed it away. Zen Master Zhen looked at him without speaking. He drew the circle again as before. Zen Master Jin added strokes to the four corners of the cross, forming a swastika, and then brushed it away. Zen Master Zhen then drew a total of thirty circles. Zen Master Jin answered each one. Zen Master Zhen said, 'Now you know how vast and supreme the Buddha-dharma is. In the past hundred years, have there been no people in the world who have studied Chan and gained enlightenment? But how many are there who can understand and utilize the great opportunity? The monk Wuyong once said that three tigers and one 'biao' (leopard) would emerge from his seat. Isn't that 'biao' you? You should go to Shuofang, where your path will greatly flourish.' Wuyong was Zen Master Zhen's teacher. Previously, Zen Master Jin saw in meditation a very beautiful mountain with towering pavilions, resplendent in gold and jade. Buddhas and fifty-two Bodhisattvas were walking within it. Someone called to Zen Master Jin, saying, 'This is the Secret Demon Cliff of Mount Wutai (a famous Buddhist mountain located in Shanxi Province, China). Your previous life cultivated the Way there, and your spiritual bones are still there. Why have you forgotten?' After awakening, he traveled to Mount Wutai and encountered a woman with disheveled hair, wearing tattered clothes of five colors, walking slowly barefoot, with a black Tibetan mastiff following behind her. Zen Master Jin asked her where she was going. The woman said, 'Into the mountains.' He asked what she was going to do. The woman said, 'Nothing at all.' After a long time, she disappeared. Asking those traveling with him, they all said they had not seen her. Some said she was an incarnation of Manjushri (Manjushri Bodhisattva, one of the Four Great Bodhisattvas in Buddhism, representing wisdom). Zen Master Jin then built Lingjiu Hermitage on the mountain. People from all directions heard of this and came from afar, bringing provisions to offer every day. Zen Master Jin stored all of it to provide for the monks who came to study, numbering over a thousand. In the winter of the year Zhi Zheng wuzi (1348), Emperor Yuan Shundi (the last emperor of the Yuan Dynasty, Toghon Temür) summoned Zen Master Jin to Yandu (the capital of the Yuan Dynasty, present-day Beijing), and treated him with great care. The Indian monk Zhikong, who had stayed in Yandu for a long time, was said to be able to foresee the future and was known as 'Three Hundred Years Old.' Zen Master Jin went to debate with him, but Zhikong stared blankly and did not answer. After Zen Master Jin left, Zhikong sighed and said, 'This is truly an enlightened person.' On a snowy winter night, a red light rose from Zen Master Jin's room, reaching the heavens. The emperor was amazed.
(In the year Jichou (the specific year needs to be determined based on the context)) Zen Master Shiyu returned to Wushi Mountain.
Shiyu, abbot
廣德凡三年。烏石之眾。念愚久去。鄉里力迎其還。愚嘗示五臺善講主曰。假饒文殊放金色光。與汝摩頂。師子被你騎來。觀音現千手眼。鸚哥被你捉得。皆是逐色隨聲。於你自己。有何利益。要明己躬大事。透脫生死牢關。先須截斷一切聖凡虛妄見解。十二時中。𢌞光返照。但看不是心不是物不是佛是個甚麼。切莫向外邊尋討。設有一毫佛法神通聖解。如粟米粒大。皆為自欺。總是謗佛謗法。直須參到脫體無依。纖毫不立處。著得隻眼。便見青州布衫。鎮州蘿蔔。皆是自家所用之物。更不必別求神通聖解也○懷信。住天童。己丑冬十月。遷住金陵龍翔。或謂。龍翔初政。稍示威嚴。以懲驕慢之習。信笑而不答。
(庚寅)守貴禪師住天龍
守貴。字無用。號水庵。浦江甄氏子。其家業耕樵。每使之行馌田間。貴志弗樂。乃同鄉童子。從師傳讀書。年十八剃染。二十遊方。至龍華。參元長。長授以向上一著。貴冥參默究。恍若有契。鄰院天龍。有大道平者。挽長主之。丁卯春正月。笑隱。言長行業於行宣政院。將俾出世住大禪坊。長竟遁逃。不見使者。夜渡濤江。走伏龍山。貴與之俱。山有廢剎。曰聖壽。長為一新之。命貴領其徒。貴嘗往參斷崖義。梁山寬。反覆叩答。不異見長時。乃太息曰。千江雖殊
【現代漢語翻譯】 現代漢語譯本： 廣德（764-766）年間，共三年。烏石的僧眾，因爲念及念愚離開很久了，鄉里人竭力迎接他回來。念愚曾經對五臺山的善講主說：『縱然文殊菩薩放出金色的光芒，為你摩頂，獅子被你騎來，觀音菩薩顯現千手千眼，鸚鵡被你捉住，這些都是追逐外在的色相和聲音。對於你自己，有什麼利益呢？想要明白自身的大事，透脫生死的牢籠，首先必須截斷一切聖凡的虛妄見解。十二時辰中，迴轉光芒反照自身，只看那不是心、不是物、不是佛的是個什麼。千萬不要向外邊尋找。即使有一毫佛法、神通、聖解，像粟米粒那麼大，都是自欺欺人，都是誹謗佛、誹謗法。必須參到脫體無依，纖毫不立之處，安上自己的眼睛，便會見到青州布衫、鎮州蘿蔔，都是自家所用的東西。更不必另外尋求神通聖解了。』懷信，住在天童寺，己丑年（1169）冬季十月，遷居到金陵龍翔寺。有人說，龍翔寺剛開始整頓，稍微嚴格，用來懲戒驕傲怠慢的習氣。懷信笑著不回答。
（庚寅年(1230)）守貴禪師住持天龍寺
守貴，字無用，號水庵，浦江甄氏的兒子。他家以耕田砍柴為業，常常讓他送飯到田間。守貴對此並不喜歡，於是和同鄉的兒童一起，跟隨老師讀書。十八歲時剃髮出家，二十歲時遊歷四方。到達龍華寺，參拜元長禪師。元長禪師傳授他向上的一著。守貴默默參究，恍惚間有所契合。鄰院天龍寺，有大道平禪師，邀請元長禪師主持寺務。丁卯年（1267）春正月，笑隱禪師，向行宣政院進言，將要讓元長禪師出世住持大禪寺。元長禪師竟然遁逃，不見使者，夜晚渡過濤江，逃到伏龍山。守貴與他一同前往。山上有座廢棄的寺廟，叫做聖壽寺，元長禪師將它重新修繕。命令守貴帶領他的徒弟。守貴曾經前往參拜斷崖義禪師、梁山寬禪師，反覆叩問回答，和見到元長禪師時沒有什麼不同。於是嘆息說：『千江雖然不同』
【English Translation】 English version: In the Guangde period (764-766), spanning three years, the monks of Wushi, remembering Nian Yu's long absence, earnestly welcomed him back. Nian Yu once said to the virtuous lecturer of Mount Wutai: 'Even if Manjushri Bodhisattva emits golden light to touch your head, you ride a lion, Avalokiteshvara Bodhisattva manifests a thousand hands and eyes, and you capture a parrot, these are all pursuits of external forms and sounds. What benefit do they bring to yourself? If you want to understand the great matter of your own being and break through the prison of birth and death, you must first cut off all deluded views of the sacred and the mundane. Throughout the twelve hours, turn the light inward and reflect upon yourself, just see what that which is neither mind, nor object, nor Buddha is. Do not seek it externally. Even if there is a hair's breadth of Buddhist teachings, supernatural powers, or sacred understanding, as small as a millet grain, it is all self-deception and slander of the Buddha and the Dharma. You must contemplate until you reach a state of complete detachment and non-reliance, where not a single thing can be established. When you open your eye there, you will see that the blue cloth shirt of Qingzhou and the turnips of Zhenzhou are all things for your own use. There is no need to seek supernatural powers or sacred understanding elsewhere.' Huaixin resided at Tiantong Temple. In the tenth month of the winter of the year Ji Chou (1169), he moved to Longxiang Temple in Jinling. Someone said that Longxiang Temple was initially strict in its governance, using it to discipline the habits of pride and laziness. Huaixin smiled but did not answer.
In the year Gengyin (1230), Zen Master Shougui resided at Tianlong Temple.
Shougui, styled Wuyong, named Shuian, was the son of the Zhen family of Pujiang. His family made a living by farming and gathering firewood, and they often had him deliver meals to the fields. Shougui did not enjoy this, so he and the children of his village followed a teacher to study. At the age of eighteen, he shaved his head and became a monk, and at the age of twenty, he traveled to various places. Arriving at Longhua Temple, he paid respects to Zen Master Yuanchang. Zen Master Yuanchang imparted to him the 'one step beyond'. Shougui contemplated this silently, and vaguely had an understanding. In the neighboring Tianlong Temple, there was Zen Master Dadao Ping, who invited Zen Master Yuanchang to preside over the temple affairs. In the first month of the spring of the year Dingmao (1267), Zen Master Xiaoyin spoke to the Xing Xuanzheng Yuan, intending to have Zen Master Yuanchang come forth to preside over a large Zen temple. Zen Master Yuanchang actually fled, not seeing the messenger, and crossed the Tao River at night, fleeing to Mount Fulong. Shougui went with him. On the mountain was an abandoned temple called Shengshou Temple, which Zen Master Yuanchang renovated. He ordered Shougui to lead his disciples. Shougui once went to pay respects to Zen Master Duanya Yi and Zen Master Liangshan Kuan, repeatedly asking and answering, and it was no different from when he saw Zen Master Yuanchang. Thereupon he sighed and said: 'Although the thousand rivers are different'
。而明月則一。吾今而後無疑矣。戊子夏。退居嘉興建庵為佚老計。庚寅秋七月十日。夢大道平來。別曰。吾已棄人間世矣。貴大驚。急拏舟往視之。平果已告寂。自是覆住天龍○守貴。住天龍。通嗣書于元長。長答書略曰。無用。既為一方主人。便與前來獨居時不同。何以故。古之參禪辦道之士。或獨居。或處眾。單單以生死兩個事為急務。如救頭然。打破漆桶之後。日夕磨礪身心。一如蕩然。無纖毫過患。久久不可掩其光明。自然敗露。不得已被人掇在座子上坐地。以其得處穩密。用處諦當。一動一靜。一語一默。皆可與人作個樣子。故有住持之說。夫住持者。住于不可住之地。持其不可持之法。利濟一切。傳之無窮。豈小根劣器之所能。真世出世間大力量大丈夫大善知識。所以有眼者見。有耳者聞。猶國之有君。家之有父。君聖而臣賢。父慈而子孝。眾人以一人為之主。一人以眾人為之賓。賓主歷然。風行草偃。不言而治。蓋本於斯。況頂𩕳具大眼目。辨龍蛇。別虎兕。啟大罏鞴。運大鉗錘。镕凡聖。烹佛祖。向千個萬個中。點一個出來。作靈山正傳。為少林種草。如燈照燈。如水與水。故有法嗣之說。豈有今之紛紛者。以勢利相傾。人我相勝。詐偽相欺。狼戾相奪。甚至詞訟相加。毒害相殺。往往白衣面前。
【現代漢語翻譯】 現代漢語譯本： 而（天上的）明月只有一個。我從今以後不再懷疑了。戊子年（1348年）夏天，（守貴）退居嘉興，建造庵堂，作為隱居養老的打算。庚寅年（1350年）秋天七月十日，夢見大道平來告別，說：『我已經拋棄人間世了。』守貴大吃一驚，急忙劃船前去探望他，大道平果然已經去世。從此以後，（守貴）又住在天龍寺。守貴住在天龍寺，將（自己）繼承佛法的書信寄給元長。元長回信大致說：『無用（禪師），既然已經成為一方的主人，就與先前獨自居住時不同了。為什麼呢？古代參禪辦道的修行人，或者獨自居住，或者身處大眾之中，只是把生死這兩件事當作最緊急的事務，如同救頭一樣。打破漆桶（比喻開悟）之後，日夜磨礪身心，就像空無一物一樣，沒有絲毫過錯。時間長了，（他的）光明無法掩蓋，自然會顯露出來，不得已被人們推舉到座位上。因為他所得到的（道理）穩固周密，所運用的（方法）真實恰當，一動一靜，一言一默，都可以給人們做個榜樣，所以才有住持的說法。所謂住持，就是住在不可住的地方，秉持不可秉持的法，利益救濟一切眾生，傳承下去無窮無盡，豈是小根器、劣等資質的人所能做到的？（住持）是真正的世出世間大力量、大丈夫、大善知識，所以有眼的人能看見，有耳的人能聽見，就像國家有君王，家庭有父親一樣。君王賢聖而臣子賢能，父親慈愛而兒子孝順，眾人以一人為之主，一人以眾人為之賓，賓主分明，風行草偃，不說話也能治理好（國家），大概就是從這裡來的。更何況（住持）頭頂上有大眼目，能辨別龍蛇，能分辨虎兕，開啟大爐火，運用大鉗錘，熔化凡夫和聖人，烹煮佛和祖師，向成千上萬的人中，點出一個（人）來，作為靈山（指佛祖說法之地）的正統傳承，為少林（指禪宗）種植（菩提）草，如同燈照燈，如同水與水一樣，所以才有法嗣的說法。哪裡有像現在這樣紛紛擾擾的人，用權勢利益互相傾軋，用人我之見互相爭勝，用欺詐虛偽互相欺騙，像狼一樣兇狠地互相搶奪，甚至用訴訟來加害，用毒藥來殺害，往往在白衣（指沒有出家的在家信徒）面前，』
【English Translation】 English version: And the bright moon (in the sky) is only one. From now on, I will have no more doubts. In the summer of the year Wuzi (1348), (Shougui) retired to Jiaxing, building a hermitage as a plan for secluded old age. On the tenth day of the seventh month of the year Gengyin (1350), he dreamed that Dadao Ping came to say goodbye, saying, 'I have already abandoned the human world.' Shougui was greatly shocked and hurriedly rowed a boat to visit him, only to find that Dadao Ping had indeed passed away. From then on, (Shougui) lived at Tianlong Temple again. Shougui lived at Tianlong Temple and sent a letter (of Dharma transmission) to Yuanchang. Yuanchang replied, saying roughly: 'Useless (Zen Master), since you have become the master of a region, you are different from when you lived alone before. Why? In ancient times, practitioners of Chan meditation and the Way, whether living alone or among the masses, only regarded the two matters of life and death as the most urgent tasks, like saving one's head. After breaking through the lacquer bucket (a metaphor for enlightenment), they diligently refined their body and mind day and night, as if empty of everything, without the slightest fault. Over time, (their) light cannot be concealed and will naturally be revealed, and they are inevitably elevated to the seat by people. Because what they have obtained (the truth) is solid and thorough, and what they use (the method) is true and appropriate, every movement and stillness, every word and silence, can serve as an example for people, so there is the saying of abbotship. The so-called abbot is to dwell in the undwellable place, to uphold the unholdable Dharma, to benefit and save all beings, and to transmit it endlessly. How can this be done by those of small capacity and inferior quality? (The abbot) is a true great power, great man, and great virtuous teacher in the world and beyond, so those with eyes can see and those with ears can hear, just as a country has a ruler and a family has a father. The ruler is virtuous and the ministers are capable, the father is loving and the son is filial, the people take one person as their master, and one person takes the people as their guests, the roles of host and guest are clear, the wind blows and the grass bends, and (the country) can be governed well without speaking, which probably comes from this. Moreover, (the abbot) has great eyes on the top of his head, able to distinguish dragons and snakes, able to distinguish tigers and rhinoceroses, opens a great furnace, wields great tongs and hammers, melts ordinary people and saints, cooks Buddhas and patriarchs, and selects one (person) from thousands of people to be the orthodox transmission of Ling Mountain (referring to the place where the Buddha preached), and to plant (Bodhi) grass for Shaolin (referring to Zen Buddhism), like a lamp illuminating a lamp, like water with water, so there is the saying of Dharma heirs. How can there be people like those who are now in turmoil, using power and profit to undermine each other, using ego and self to compete with each other, using deceit and falsehood to deceive each other, robbing each other like wolves, and even using lawsuits to harm and using poison to kill, often in front of laypeople (referring to non-ordained lay believers),'
搖尾乞憐。鐵面活閻羅王手中乞命。如斯之輩。似粟如麻。作地獄業。名地獄查。喚作住持得么。喚作法嗣得么。苦哉屈哉。百丈臨濟一宗。掃地盡矣。
(辛卯)明德禪師住松江東禪
明德。號孤峰。明州朱氏子。父與補陀僧玠公交。玠聞雞聲入道。凡說法。必鼓翅為雞號。玠亡已久。母夢玠來托宿。覺而有娠。歷十四月而生。童幼不好嬉弄。每結跏端坐不動。藏主慧明。訶曰。童子不知誦詩讀書。癡坐將焉求。德曰。欲學坐禪求作佛爾。明奇之。挾至鄞縣金鵝院。俾給灑掃之役。時年十二。越五載得度受具。慨然有求道之志。杖錫而出。首謁竺西坦于天童。坦曰。汝從何方來。曰金鵝來。曰金鵝山高多少。曰不見其頂。坦斥之。德益自䇿勵。以必證為期。坦一日昇座。舉世尊拈花公案。德于眾中聞之。忽若有解。遽造偈呈坦。坦頷之。德猶弗自是也。復如凈慈。見晦機熙。熙見德至。問曰。什麼人恁么來。德曰。胡張三黑李四。又問。從朝至暮。著衣吃飯。還認自己否。德又曰。胡張三黑李四。熙拈棒欲打。德拂袖竟出。抵雙林。見明極俊。會日本迎俊為國師。德送至海濵。而竺田霖。亦自雪竇至。見德氣貌不凡。延歸山中。居第一座。霖上堂。舉隱山泥牛入海公案。諄諄誘掖。德不覺慶快。群疑頓
釋。因以偈呈霖。霖嘆曰。人天眼目。儼然猶在。自是。邀仲方倫。結庵桃花塢。相與激揚。暇則翻閱華嚴。足不逾戶限。名稱日聞。行宣政院。請住松江東禪寺○明叟昌。至伏龍參元長。長憫其求道懇切。示偈曰。峰頂高寒雪未開。上人忍凍為何來。齊腰不用庭前立。待得天晴暖自回。昌遵行。忽然有省。長印可之。
(壬辰)蘭室馨禪師住清隱
蘭室馨。得法元長。至正壬辰。與同袍古道猷。遊方至金華清隱。初城西三里所。有郡人劉主簿嶠。隱居於此。嶠。字子淵。事親極孝。家雖貧。力學聚徒以養。非道義錙銖不取。風節行義。為邦人所稱。后一百七十年。而馨猷至。遂於此地建立叢林。即名之曰清隱○德然。嘗謁清珙。珙告之曰。子去我。而求憩息之所。其必松江之華亭乎。華亭民富而趨善。富則樂於施與。趨善則可化以吾佛之道。其必有以處子矣。書松隱二字。授之以行。至華亭郭匯之陽。忽憶懸記。遂結茅而居其中。建立功成。取石屋所書。名之曰松隱○清珙。隱居天湖。至正壬辰七月日。示微疾。越二日。中夜與眾訣。其徒請曰。和尚後事如何。遂索筆書偈曰。青山不著臭屍骸。死了何須掘土埋。顧我也無三昧火。光前絕後一堆柴。擲筆而逝。茶毗。舍利五色。璨然不知其數。壽八十一
【現代漢語翻譯】 現代漢語譯本 釋。於是用偈語呈給霖（含義不詳）。霖（含義不詳）嘆息說：『人天眼目，儼然還在啊。』從此，邀請仲方倫（含義不詳），在桃花塢結庵，互相激勵。空閑時就翻閱《華嚴經》，足不出戶。名聲日益遠揚。行宣政院（含義不詳）請他住持松江東禪寺。明叟昌（含義不詳）到伏龍山參拜元長（含義不詳）。元長（含義不詳）憐憫他求道懇切，用偈語開示說：『峰頂高寒，雪未融開，上人忍受寒冷為何而來？不用在庭前齊腰站立，等待天晴溫暖自然迴歸。』明叟昌（含義不詳）遵照執行，忽然有所領悟。元長（含義不詳）印可了他。
（元至正十二年(1352年)）蘭室馨禪師住持清隱寺
蘭室馨（含義不詳），得法于元長（含義不詳）。至正壬辰年(1352年)，與同袍古道猷（含義不詳）一起遊方，來到金華清隱寺。當初在城西三里處，有郡人劉主簿嶠（含義不詳）隱居於此。劉嶠（含義不詳），字子淵（含義不詳），侍奉父母非常孝順。家境雖然貧寒，但努力學習，聚集門徒來贍養父母。不符合道義的一分一毫都不取。他的風節行義，被當地人所稱讚。一百七十年後，蘭室馨（含義不詳）和古道猷（含義不詳）來到這裡，於是就在此地建立叢林，就命名為清隱寺。德然（含義不詳）曾經拜訪清珙（含義不詳）。清珙（含義不詳）告訴他說：『你離開我，去尋求休息的地方，那一定是在松江的華亭吧。華亭的百姓富裕而且向善，富裕就樂於施捨，向善就可以用我佛的道理來教化他們。那裡一定有你安身之處。』於是寫了『松隱』二字，交給他讓他前往。到達華亭郭匯的南面，忽然想起之前的懸記，於是就在那裡結茅居住。建立功成，取石屋所書寫的名字，命名為松隱寺。清珙（含義不詳）隱居在天湖。至正壬辰年(1352年)七月，略微示現疾病。過了兩天，半夜與眾人訣別。他的弟子請求說：『和尚圓寂後事該如何處理？』於是清珙（含義不詳）索要筆墨寫下偈語說：『青山不留臭屍骸，死了何須掘土埋。顧我也無三昧火，光前絕後一堆柴。』寫完后扔掉筆就圓寂了。火化后，舍利五光十色，燦爛奪目，數不清有多少。享年八十一歲。
【English Translation】 English version Shi. Thereupon, he presented a verse to Lin (meaning unknown). Lin (meaning unknown) sighed and said, 'The eyes of humans and devas are still vividly present.' From then on, he invited Zhong Fanglun (meaning unknown) and built a hermitage in Peach Blossom Cove, encouraging each other. In his spare time, he would read the Avatamsaka Sutra, never stepping beyond his doorstep. His reputation grew daily. The Xing Xuanzheng Yuan (meaning unknown) invited him to reside at Dongchan Temple in Songjiang. Mingsou Chang (meaning unknown) went to Fulong Mountain to visit Yuanchang (meaning unknown). Yuanchang (meaning unknown), pitying his earnest desire for the Way, showed him a verse, saying, 'The peak is high and cold, the snow has not melted, why does the venerable one endure the cold to come here? No need to stand knee-deep in the courtyard, wait for the sunny weather to warm and naturally return.' Chang (meaning unknown) followed his instructions and suddenly had an awakening. Yuanchang (meaning unknown) approved of it.
(1352 AD) Zen Master Lanshi Xin resided at Qingyin Temple
Lanshi Xin (meaning unknown) obtained the Dharma from Yuanchang (meaning unknown). In the year of Renchen (1352 AD) during the Zhizheng era, he traveled with his fellow practitioner Gu Daoyou (meaning unknown) to Qingyin Temple in Jinhua. Initially, three miles west of the city, there was a resident named Liu Zhubu Qiao (meaning unknown) who lived in seclusion there. Liu Qiao (meaning unknown), styled Ziyuan (meaning unknown), was extremely filial to his parents. Although his family was poor, he studied diligently and gathered disciples to support his parents. He would not take even a fraction of a penny that was not in accordance with the Dao. His integrity and righteousness were praised by the people of the region. One hundred and seventy years later, Xin (meaning unknown) and You (meaning unknown) arrived, and thus established a monastery on this site, naming it Qingyin Temple. Deran (meaning unknown) once visited Qing Gong (meaning unknown). Qing Gong (meaning unknown) told him, 'You leave me to seek a place of rest, it must be Huating in Songjiang. The people of Huating are rich and inclined to goodness, rich and happy to give, inclined to goodness and can be transformed by the principles of my Buddha. There must be a place for you to settle down.' So he wrote the two characters 'Song Yin' and gave them to him to go. Arriving south of Guohui in Huating, he suddenly remembered the previous prophecy, so he built a thatched hut and lived there. After the construction was completed, he took the name written by the stone house and named it Songyin Temple. Qing Gong (meaning unknown) lived in seclusion at Tianhu. In July of the year of Renchen (1352 AD) during the Zhizheng era, he showed a slight illness. Two days later, in the middle of the night, he bid farewell to the crowd. His disciples asked, 'How should the affairs after the passing of the Abbot be handled?' So Qing Gong (meaning unknown) asked for pen and ink and wrote a verse, saying, 'The green mountain does not keep the stinking corpse, why dig the earth to bury it after death? Looking at me, I have no Samadhi fire, a pile of firewood that ends the past and cuts off the future.' After writing, he threw away the pen and passed away. After cremation, the relics were five-colored, dazzling and countless. He lived to be eighty-one years old.
。臘五十四○時蔚。字萬峰。樂清金氏子。母夢沙門入其𥨊。覺而生。適有光燭室。母懼欲弗舉。其姑育之。襁褓中。見僧輒笑。作合掌態。出家受具。參止巖成。成曰。因甚參禪人不悟真性。逐日區區。打鬨過了。或三五成群。說長老如何。或三五成群。說叢林好醜。一向不在己躬下做工夫。若要了悟上乘。切要真參實學。就示以南泉三不是公案令參。蔚乃別入明州達蓬山。究竟成語。至忘𥨊食。一日寺主舉似溈山踢倒凈瓶話。觸發疑情。不覺㘞地一聲。即說偈曰。顛顛倒倒老南泉。累我工夫卻半年。當下若能親薦得。如何不進劈胸拳。遂往華頂。訪無見睹。睹問。從何處來。曰杭州來。曰曾見何人。曰止巖和尚。曰有何指示。曰南泉三不是。曰我這裡南泉三不是即不問。如何是萬法歸一。曰從生至死皆無一。曰如何是一歸何處。蔚近前叉手曰。不審。又問如何是道。曰道無可道。曰不道有不道個甚麼。曰正要和尚疑著。曰疑著即錯。曰不疑亦錯。睹便喝。蔚亦喝。睹又喝。蔚亦喝。拂袖而行。睹曰。你雖悟得真性。年紀小在。未可印證。你且居山十年二十年。我自令人來取你。時年二十六。復返達蓬。獨處者十年。忽聞止巖圓寂。遂往掃塔。偶宿靈隱。一僧舉元長頌。有兩輪日月如梳過。一合乾坤似磨忙。寄語諸
方參學者。莫教蹉過好時光之句。蔚聞。便同本僧。直造伏龍見長。長問。將甚麼與老僧相見。蔚豎拳頭曰。這裡與和尚相見。曰死了燒了。向何處安身立命。曰漚生漚滅水還在。風息波平月映潭。曰莫要請益受戒么。蔚即掩耳而出。一日佛誕。長上堂。今日有三種好事。一者世尊降誕。二者天道晴明。三者有人施主設齋。若向此三種好事上。識得老僧舌頭落處。日消萬兩黃金。蔚從西過東。一手指天一手指地曰。天中天天中天。釋迦彌勒誰后先。長曰。大師子吼過了也。還有小師子么。又一日上堂。舉無風荷葉動。必定有魚行。蔚出衆。震聲一喝。拂袖而行。長示偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。未幾。蔚還達蓬。復移嵩山閱九載。長手書招致分座。尋返嵩山。壬辰。卓錫蘇州鄧蔚山。建立道場。號曰聖恩。參學者雲集。上堂。大丈夫漢。向威音王以前空劫那畔。擔負得行。何處有許多周折。豈不見。臨濟在黃檗會下。問佛法的的大意。三度問話。三遭痛棒。后至大愚。被他一拶。豁然大悟。便道。黃檗元來佛法無多子。大愚云。你適問有過無過。便道佛法無多子。畢竟有多少。速道。濟于大愚肋下。𡎺三拳。到這裡。一點子也瞞他不得。自後顯大機發大用。開鑿人天眼
【現代漢語翻譯】 現代漢語譯本 方參學者，不要錯過美好時光。』蔚聽聞此言，便與本僧一同直接去伏龍拜見長。長問：『你拿什麼來與老僧相見？』蔚豎起拳頭說：『就在這裡與和尚相見。』長說：『死了燒了，向何處安身立命？』蔚說：『水泡生滅，水還在；風停波靜，月映潭。』長說：『莫非要請益受戒嗎？』蔚立刻捂著耳朵走了出去。一日是佛誕日，長上堂說法：『今日有三種好事：一是世尊降誕（釋迦牟尼佛誕生），二是天氣晴朗，三是有施主設齋供養。若能在這三種好事上，識得老僧的舌頭落在何處，每日便能消耗萬兩黃金。』蔚從西走到東，一手指天，一手指地說：『天中天天中天，釋迦（釋迦牟尼佛）彌勒（彌勒菩薩）誰先誰后？』長說：『大師子吼過了，還有小師子嗎？』又一日上堂，舉例說：『無風荷葉動，必定有魚行。』蔚從人群中走出，大喝一聲，拂袖而去。長作偈語說：『鬱鬱黃花滿目秋，白雲端坐碧峰頭。無賓主句輕拈出，一喝千江水逆流。』不久，蔚回到達蓬，又移居嵩山九年。長親手寫信邀請他來分座講法。之後返回嵩山。壬辰年（1172年），在蘇州鄧蔚山卓錫（指僧人居留），建立道場，名為聖恩，前來參學的人雲集。上堂說法：『大丈夫漢，在威音王（過去佛名）以前的空劫那邊，能夠擔當得起，哪裡有這麼多周折？難道沒看見臨濟（臨濟宗創始人）在黃檗（黃檗希運禪師）門下，問佛法的大意，三次發問，三次遭到痛打。後來到了大愚（大愚禪師）那裡，被他一拶（逼問），豁然大悟，便說：『黃檗原來佛法沒多少東西。』大愚說：『你剛才問有過無過，便說佛法沒多少東西，到底有多少？快說！』臨濟在大愚肋下打了三拳。到了這裡，一點也瞞不了他。自此之後，顯現大機，發出大用，開鑿人天眼。』 English version Oh, you who are studying Zen, do not let the good times slip by.' When Wei heard this, he went with the monk directly to see Zhang at Fulong. Zhang asked, 'What will you bring to see this old monk?' Wei raised his fist and said, 'I will see the monk right here.' Zhang said, 'If you die and are cremated, where will you settle down and establish your life?' Wei said, 'Bubbles rise and fall, but the water remains; the wind ceases and the waves calm, the moon reflects in the pool.' Zhang said, 'Do you not want to ask for instruction and receive the precepts?' Wei immediately covered his ears and left. One day, on the Buddha's birthday, Zhang ascended the hall and said, 'Today there are three good things: first, the World-Honored One is born (Shakyamuni Buddha's birth); second, the weather is clear; third, there are patrons who provide a vegetarian feast. If you can recognize where the old monk's tongue falls in these three good things, you will consume ten thousand taels of gold every day.' Wei walked from west to east, pointing one finger to the sky and one finger to the earth, saying, 'Heaven within heaven, heaven within heaven, Shakyamuni (Shakyamuni Buddha) and Maitreya (Maitreya Bodhisattva), who comes first?' Zhang said, 'The great lion's roar has passed, is there a little lion?' Another day, he ascended the hall and gave an example: 'If the lotus leaf moves without wind, there must be fish swimming.' Wei stepped out from the crowd, shouted loudly, and left with a flick of his sleeve. Zhang composed a verse saying, 'Lush yellow flowers fill the eyes in autumn, white clouds sit upright on the green peak. The phrase without host or guest is lightly picked up, a shout reverses the water of a thousand rivers.' Not long after, Wei returned to Dapeng and then moved to Mount Song for nine years. Zhang personally wrote a letter inviting him to share the seat and preach. Later, he returned to Mount Song. In the year of Ren Chen (1172 AD), he settled in Mount Dengwei in Suzhou, established a monastery, named Shengen, and those who came to study Zen gathered. Ascending the hall, he said, 'A great man, on the other side of the empty kalpa before King Weiyin (name of a past Buddha), can bear the burden, why are there so many twists and turns? Haven't you seen Linji (founder of the Linji school) under Huangbo (Zen Master Huangbo Xiyun), asking about the great meaning of the Buddha-dharma, asking three times and being beaten three times? Later, he went to Dayu (Zen Master Dayu), and was squeezed (questioned) by him, and suddenly realized, and said, 'Huangbo's Buddha-dharma is not much.' Dayu said, 'You just asked whether there was fault or not, and said that the Buddha-dharma is not much, how much is it after all? Speak quickly!' Linji punched Dayu three times in the ribs. Arriving here, you can't hide anything from him. From then on, he manifested great potential, exerted great function, and opened the eyes of humans and gods.'
【English Translation】 Modern Chinese Translation 方參學者。莫教蹉過好時光之句。蔚聞。便同本僧。直造伏龍見長。長問。將甚麼與老僧相見。蔚豎拳頭曰。這裡與和尚相見。曰死了燒了。向何處安身立命。曰漚生漚滅水還在。風息波平月映潭。曰莫要請益受戒么。蔚即掩耳而出。一日佛誕。長上堂。今日有三種好事。一者世尊降誕。二者天道晴明。三者有人施主設齋。若向此三種好事上。識得老僧舌頭落處。日消萬兩黃金。蔚從西過東。一手指天一手指地曰。天中天天中天。釋迦彌勒誰后先。長曰。大師子吼過了也。還有小師子么。又一日上堂。舉無風荷葉動。必定有魚行。蔚出衆。震聲一喝。拂袖而行。長示偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。未幾。蔚還達蓬。復移嵩山閱九載。長手書招致分座。尋返嵩山。壬辰。卓錫蘇州鄧蔚山。建立道場。號曰聖恩。參學者雲集。上堂。大丈夫漢。向威音王以前空劫那畔。擔負得行。何處有許多周折。豈不見。臨濟在黃檗會下。問佛法的的大意。三度問話。三遭痛棒。后至大愚。被他一拶。豁然大悟。便道。黃檗元來佛法無多子。大愚云。你適問有過無過。便道佛法無多子。畢竟有多少。速道。濟于大愚肋下。𡎺三拳。到這裡。一點子也瞞他不得。自後顯大機發大用。開鑿人天眼
目。發揭佛祖宗猷。機鋒如石火電光相似。實難近傍。凡見學人入門便喝。大眾。如臨濟會下。兩堂首座。齊下一喝。且道。那喝是主。那喝是賓。這裡見得徹去。便見臨濟老人立地處。便見自己及大地眾生立地處。懷藏智鑒。鑒在機先。顯發大用。用超格外。以至東家杓柄長。西家杓柄短。無不知之。如今叢林參學高士。至死不明此事。病在何為。堪嗟。學人妄自執法為病。以病攻病。致使佛性愈求愈遠。轉急轉遲。伶俐漢𢌞光返照。直下知非。藥病兩忘。眼睛突出。爍破山河大地。耀開百億須彌。全卷全舒。全殺全活。捉敗德山門戶。看破臨濟家風。是則是。要見德山即易。要見嵩山即難。何故。須知死句中有活句。活句中有死句。死句中有死句。活句中有活句。會么。善財到此無行路。有在渠儂彈指間。
(癸巳)自緣禪師結庵古寺
自緣。號會堂。臨海陳氏子。母感奇夢而生緣。氣骨不凡。翛然有出塵之趣。每入寺。見像變梵筴。必胡跪合爪。父謂母曰。是子。如青蓮花水不能沾。豈俗能淹耶。乃命出家。剃髮受具。趺坐一室。日以縛禪為事。已而還臺。參日溪泳。泳一見輒喜。命侍左右。泳遷凈慈。緣從其行。咨決心要。豁然契悟。久之。復還臺省父。道經寧海。日已暮。悲風號林莽間。緣皇
【現代漢語翻譯】 現代漢語譯本： 闡發揭示佛祖的宗旨和教義，禪機鋒利如石火電光一般，實在難以接近。凡是見到學人入門便大喝一聲，如同臨濟宗門下，兩堂首座同時發出一聲大喝。那麼，哪一聲喝是主，哪一聲喝是賓呢？如果能在這裡徹底領悟，便能見到臨濟老人的立足之處，便能見到自己以及大地眾生的立足之處。心中懷藏智慧明鑑，明鑑在禪機之前，顯發大用，此大用超越常規。以至於東家的勺柄長，西家的勺柄短，沒有不知道的。如今叢林中參學的高士，到死也不明白這件事，病在哪裡呢？可嘆啊，學人妄自執著於法為病，用病來攻治病，導致佛性越求越遠，越急越遲。聰明的修行人應該回光返照，當下知道自己的錯誤，藥和病都忘記，眼睛突出，照破山河大地，照耀開啟百億須彌山，完全舒展，完全收卷，完全殺，完全活。捉住德山的門戶的破綻，看破臨濟的家風。說的是對的，要見到德山容易，要見到嵩山就難了。為什麼呢？須知死句中有活句，活句中有死句，死句中有死句，活句中有活句。明白嗎？善財童子到此已經沒有路可走了，玄機就在他彈指之間。
（癸巳年(1653)）自緣禪師結廬于古寺
自緣，法號會堂，是臨海陳氏之子。他的母親夢到奇異的景象而生下他，氣度骨骼不凡，自然有超脫塵世的意趣。每次進入寺廟，見到佛像變成梵文書卷，必定胡跪合掌。他的父親對母親說：『這個孩子，如同青蓮花一樣不沾水，難道世俗能夠淹沒他嗎？』於是命他出家，剃髮受具足戒，獨自趺坐在一間屋子裡，每天以禪坐為事。不久之後，回到臺州，參訪日溪泳禪師。日溪泳禪師一見到他就很高興，命他在左右侍奉。日溪泳禪師遷往凈慈寺，自緣跟隨他前往，請教決斷心要，豁然開悟。過了很久，又回到臺州省親，路經寧海，天色已晚，悲涼的風在樹林間呼號，自緣皇
【English Translation】 English version: To expound and reveal the Buddha's tenets and doctrines, the Zen sharpness is like sparks from flint or flashes of lightning, truly difficult to approach. Whenever a student enters, a loud shout is given, just like in the Linji (Rinzai) school, where the two head monks shout simultaneously. Now, which shout is the master, and which is the guest? If one can thoroughly understand this, one can see the standing place of old man Linji, and one can see the standing place of oneself and all sentient beings on earth. Cherishing wisdom and discernment, with discernment preceding the Zen opportunity, manifesting great function, this great function transcends the ordinary. To the extent that the ladle handle of the east house is long, and the ladle handle of the west house is short, there is nothing one does not know. Nowadays, the lofty scholars who study in the monasteries, even until death, do not understand this matter. Where does the illness lie? Alas, students mistakenly cling to the Dharma as an illness, using illness to cure illness, causing the Buddha-nature to become more distant the more it is sought, and the more urgent, the more delayed. A clever practitioner should turn the light inward and immediately recognize their mistakes, forgetting both the medicine and the illness, eyes bulging, illuminating the mountains and rivers, shining and opening hundreds of billions of Mount Sumeru, fully extended, fully retracted, fully killing, fully enlivening. Seize the flaws in the gate of Deshan, see through the family style of Linji. It is correct, it is easy to see Deshan, but it is difficult to see Songshan. Why? One must know that there are living phrases within dead phrases, and dead phrases within living phrases, dead phrases within dead phrases, and living phrases within living phrases. Do you understand? Sudhana (Shancai Tongzi) has no road to walk here, the mystery is in his snap of the fingers.
(Gui Si Year (1653)) Zen Master Ziyuan built a hermitage in an ancient temple
Ziyuan, Dharma name Huitang, was the son of the Chen family of Linhai. His mother dreamed of strange omens and gave birth to him, his demeanor and bones were extraordinary, naturally having a transcendent interest. Every time he entered a temple, seeing the Buddha image transform into Sanskrit scrolls, he would kneel and clasp his palms. His father said to his mother, 'This child, like a blue lotus flower that does not stick to water, how can the secular world submerge him?' So he ordered him to leave home, shave his head and receive the full precepts, sitting alone in a room, spending his days in meditation. Soon after, he returned to Taizhou to visit Zen Master Rixi Yong. Zen Master Rixi Yong was very happy when he saw him and ordered him to serve by his side. Zen Master Rixi Yong moved to Jingci Temple, and Ziyuan followed him, asking for the decisive essentials, and suddenly attained enlightenment. After a long time, he returned to Taizhou to visit his parents, passing through Ninghai, it was already late, and a mournful wind howled in the forest, Ziyuan
皇急走。夜行三里許。乃逢逆旅主人。破屋一間。不能蔽風雨。緣竟夕不𥧌。明發。指天自誓曰。所不能建菴廬以延旦過者。有如日。里中有妙相古寺。兩廡蕭然。緣往還視。喜曰。是足以遂吾志矣。白于主僧。假其西偏。糞除蕪穢。具床幾設衾褥。罔不整潔。縣東桃源橋上。故有圓通閣。緣遷至其處。建華嚴閣橋之南。復筑彌陀閣。像凈土十六觀相。令覽者睹相興行。啓發極樂正因。
(甲午)輔良禪師住天童
輔良。出世嘉興聖壽。凡十三年。至正甲午。遷天童。
(乙未)慧照禪師住寶陀
至正乙未。慧照。遷住寶陀。先是。寺以構訟而廢。照謂。訟興在辨難太迫。一處之以寬慈。絕無與較。且曰。我佛得無諍三昧。所以超出群品。我為佛子。可不遵其教耶。眾服其化○普仁。字德隱。蘭溪趙氏子。祝髮受具。有慨然求道之志。危坐達旦。期息妄緣。瞭然義。以大辨之子。丕振臨濟宗風。仁往造焉。入室問答。機鋒奮觸。電掣霆奔。義命侍香。久之。出遊閩浙江湘。凡名剎所在。必求諸尊宿。以證其所悟。無不改容禮之。雙徑南楚說。請升座說法。說化古鼎。來補其處。益推敬仁。且謂相見之晚。仁猶不敢自足。亟走四明。見月江印。云外岫。相與辨詰無虛日。徴以宗門機緣。大而沙
界。小而毫芒。無不收攝。乙未。出世金華凈土寺。
(丙申)慧照禪師住阿育
慧照。住寶陀。一日僧夢一神人。衣冠甚偉。飛空而來。僧作禮問之。神曰。我從阿育王山來。欲請大千師赴供耳。未幾。行宣政院。署照住是山。照憫大法陵夷。孳孳誘掖。不遺餘力。嘗垂三關語。以驗來學。一曰。山中猛虎。以肉為命。何故不食其子。二曰。虛空無向背。何緣有南北東西。三曰。飲乳等四大海水。積骨如毗富羅山。何者是汝最初父母。時未有契其機者○慧曇。初出世牛頭山。遷廣慧。又遷保寧。丙申。 王師定建業。曇謁 上于轅門。 上見曇氣貌異常。嘆曰。此福德僧也。命主蔣山太平興國禪寺。時當儉歲。曇化食以給其眾。無闕乏者。山下田人。多欲𨽻軍籍。曇懼寺田蕪廢。請于 上而歸之。山之林木。為樵者所剪伐。曇又陳奏。 上封一劍授曇曰。敢有伐木者斬。至今蓋郁然云○元凈。字天鏡。號樸隱會稽倪氏子。容貌魁偉。襟懷煦然如春。世間機阱押闔之術。不識為何物。祝髮受具。嶷然有遠志。從天岸講天臺止觀。復往雙徑。參行端。凈入門。端厲聲一喝。凈若聞雷霆聲。黏縛盡脫。遽稽首作禮。端曰。汝果何所見耶。復問答四三轉。皆愜端意。端顧左右曰。是般若位中人也。遂命歸侍司。
尋掌書記。時年二十七。丙申。出世會稽長慶。昇天衣萬壽。四方問道者。聞風來歸。
(丁酉)力金禪師住瑞光
力金。號白庵。吳郡姚氏子。母夢一龐眉僧。直趨房闥。麾斥弗退。因驚呼而覺。遂懷妊。既生。芬香滿庭。年臨五六。方顙圓額。白晢如玉琢。見者無不憐愛。七歲讀書。過目成誦。或見佛像。輒五體投地。一日請于母曰。兒患世相起滅不常。將求出世間法可乎。母曰。出家甚苦。爾年幼。豈能堪乎。曰兒心自樂之。想無苦也。累請不已。遂令出家。祝髮受具。精研教乘。忽喟然嘆曰。名相之學。略諳之矣。盍棄諸緣而往躋覺路乎。遂更衣入虎林。謁古鼎銘于雙徑。銘示以德山見龍潭語。金奮迅踴躍。直觸其機。從而有契。銘俾掌記室。未幾。分座說法。至正丁酉。出世蘇州瑞光寺。
○千巖元長禪師入寂(中峰本法嗣臨濟二十世)
至正丁酉六月日。元長示微疾。索浴更衣。會眾書偈云。平生饒舌。今日敗闕。一句轟天。正法眼滅。遂投筆而逝○良亮。遍參諸方。久未能證入。往參元長。長見亮誠愨。可與進修。時加警䇿之。已而命司藏鑰。使日閱三藏玄文。久之。升居第一座。嘗示偈曰。無明佛法無多子。一味砒霜藥殺人。待汝棺材瞠得眼。卻教劍刃上翻身。一日謂亮曰
【現代漢語翻譯】 現代漢語譯本： 尋訪掌書記。當時力金禪師二十七歲，那一年是丙申年（1356年）。在會稽長慶寺出世，后升座于天衣萬壽寺。四方求道的人，聞風而至。
(丁酉年（1357年）)力金禪師住持瑞光寺
力金禪師，號白庵，吳郡姚氏之子。他的母親夢見一位龐眉老僧，逕直走向她的寢室，揮手驅趕也不退去，因此驚呼而醒，隨即懷孕。出生時，芬芳充滿庭院。五六歲時，方額圓潤，面板白皙如玉雕。見到的人沒有不喜歡他的。七歲開始讀書，過目成誦。有時見到佛像，就五體投地。一天，他請求母親說：『孩兒擔憂世間萬相生滅無常，想要尋求出世間法，可以嗎？』母親說：『出家非常辛苦，你年紀還小，怎麼能承受呢？』他說：『孩兒心中自樂於此，想必沒有苦處。』多次請求，母親最終同意他出家。剃髮受戒后，精研佛教經論。忽然嘆息道：『名相之學，我已經略微瞭解了。何不拋棄各種因緣，前往覺悟之路呢？』於是更衣前往虎林寺，拜見在雙徑寺的古鼎銘禪師。銘禪師用德山見龍潭的公案開示他。力金禪師奮迅踴躍，直觸其機，從而有所領悟。銘禪師讓他擔任掌記室。不久，就開始分座說法。至正丁酉年（1357年），出世住持蘇州瑞光寺。
○千巖元長禪師入寂（中峰禪師的法嗣，臨濟宗第二十世）
至正丁酉年（1357年）六月某日，元長禪師略感不適，要求沐浴更衣。召集眾人書寫偈語說：『平生饒舌，今日敗闕。一句轟天，正法眼滅。』於是投筆而逝。○良亮禪師，遍參各方，很久未能證悟。前往參拜元長禪師。元長禪師見良亮禪師誠懇老實，可以一同進修，時常加以警策。之後，命他掌管藏經的鑰匙，讓他每日閱讀三藏玄文。過了很久，升爲第一座。曾經示偈說：『無明佛法無多子，一味砒霜藥殺人。待汝棺材瞠得眼，卻教劍刃上翻身。』一天，元長禪師對良亮禪師說：
【English Translation】 English version: He sought a secretary. At that time, Chan Master Lijin was twenty-seven years old, in the year Bingshen (1356). He emerged at Changqing Temple in Kuaiji, and later ascended to the abbotship of Tianyi Wanshou Temple. Those who sought the Dao from all directions came to him upon hearing of his reputation.
(In the year Dingyou (1357)) Chan Master Lijin resided at Ruiguang Temple.
Chan Master Lijin, also known as Baian, was the son of the Yao family of Wujun. His mother dreamed of a monk with bushy eyebrows who went straight to her chamber, and would not retreat even when waved away. She awoke with a start, and then became pregnant. At his birth, fragrance filled the courtyard. At the age of five or six, he had a square forehead and a round face, and his skin was as white and smooth as jade. Everyone who saw him loved him. He began reading at the age of seven, and could recite anything after reading it once. Sometimes when he saw a Buddha statue, he would prostrate himself completely. One day, he asked his mother, 'I am worried about the impermanence of the world, and I want to seek the Dharma of liberation. May I?' His mother said, 'Becoming a monk is very difficult. You are still young, how can you endure it?' He said, 'My heart finds joy in it, and I think there will be no suffering.' After repeated requests, his mother finally allowed him to become a monk. After shaving his head and receiving the precepts, he diligently studied the Buddhist scriptures. Suddenly, he sighed and said, 'I have already learned a little about the study of names and forms. Why not abandon all worldly ties and go to the path of enlightenment?' So he changed his clothes and went to Hulin Temple to visit Chan Master Guding Ming at Shuangjing Temple. Chan Master Ming instructed him with the story of Deshan meeting Longtan. Chan Master Lijin was excited and jumped up, directly touching the opportunity, and thus had an understanding. Chan Master Ming had him serve as the secretary. Soon after, he began to give Dharma talks. In the year Dingyou of the Zhizheng era (1357), he emerged to reside at Ruiguang Temple in Suzhou.
○ Chan Master Qianyan Yuanchang passed away (a Dharma heir of Chan Master Zhongfeng, the twentieth generation of the Linji school)
On a certain day in June of the year Dingyou of the Zhizheng era (1357), Chan Master Yuanchang felt slightly unwell and asked to bathe and change his clothes. He gathered the assembly and wrote a verse saying, 'All my life I have been talkative, today I am defeated. One sentence shakes the heavens, the eye of the true Dharma is extinguished.' Then he threw down his pen and passed away. ○ Chan Master Liangliang traveled to various places, but had not been able to attain enlightenment for a long time. He went to visit Chan Master Yuanchang. Chan Master Yuanchang saw that Chan Master Liangliang was sincere and honest, and could cultivate together, so he often gave him warnings. Later, he ordered him to manage the keys to the scripture library, allowing him to read the profound texts of the Tripitaka every day. After a long time, he was promoted to the first seat. He once gave a verse saying, 'Ignorance and the Buddha Dharma have no offspring, a dose of arsenic kills people. When your coffin opens its eyes, it will turn over on the edge of the sword.' One day, Chan Master Yuanchang said to Chan Master Liangliang:
。如如真性。迥出根塵。祥光發現。照燭乾坤。非有絕念之深功。不能超出生死。而入常寂之場。子盍縛茅于重山密林。而究明之乎。亮躍然。即日下山。丁酉春。行至龍遊縣。北有山曰寶蓋。遂駐錫焉。三四年便成伽藍。名曰實際禪居○善繼。字絕宗。諸暨樓氏子。母夢神人授白芙蕖而生。始能言。見母舉佛號。合爪和之。稍長。讀春秋。喟然嘆曰。春秋乃世間法。欲求出世間。非釋氏將疇依。此身不實。有如芭蕉。縱因書而致高官峻爵。寧得幾何時耶。遂祝髮受具。習天臺教觀。復往天竺。從湛堂澄。澄曰。法輪之轉。他日將有望於斯子乎。出世三主伽藍。俄謝事東歸。嚴修凈業。丁酉七月日。集眾曰。佛祖弘化。貴乎時節因緣。緣與時違。化焉托乎。吾將歸矣。遂索筆書偈而化。茶毗。齒舌不壞。舍利纍纍然滿地○懷信。住龍翔。當 大明兵下金陵。僧徒俱散去。信獨結跏宴坐。執兵者滿前。無不擲杖而拜。 上嘗幸寺。聽信說法。嘉信純愨。特改龍翔。為大天界寺。寺之逋糧。在民間者。遣官為徴之。丁酉八月日。晨興索蘭湯。沐浴更衣趺坐。謂左右曰。吾將歸矣。汝等當以荷法自期。勵精進行可也。言畢而瞑。侍者撼且呼。求偈不已。信握筆書曰。平生為人戾氣。七十八年漏泄。今朝撒手便行。萬里晴空片
【現代漢語翻譯】 現代漢語譯本： 如如真性（tathatā），完全超越了根塵（indriya and viṣaya）。祥瑞的光芒顯現，照亮整個宇宙。如果不是有斷絕妄念的深刻功夫，就不能夠超脫生死，進入常寂光土（Nitya-sukha-samādhi-jyotir-bhūmi）。你為什麼不可以在深山密林中結廬而居，來探究明白這個道理呢？』亮聽后非常高興，當天就下山了。丁酉年（1357年）春天，他走到龍遊縣，北邊有一座山叫做寶蓋山，於是就在那裡駐錫。三四年後就建成了一座寺院，名字叫做實際禪居。 善繼，字絕宗，是諸暨樓氏的兒子。他的母親夢見神人授予她一朵白色的芙蕖花，然後就生下了他。他剛會說話的時候，看見母親唸誦佛號，就會合起雙手來應和。稍微長大一些，他讀《春秋》，感慨嘆息說：『《春秋》是世間法，想要尋求出世間法，不依靠釋迦牟尼佛又依靠誰呢？這個身體是不真實的，就像芭蕉一樣。即使因為讀書而得到高官厚祿，又能得到多少時間呢？』於是他就剃髮出家，受了具足戒，學習天臺宗的教觀。後來又前往天竺（India），跟隨湛堂澄學習。湛堂澄說：『法輪的轉動，將來有望在這個孩子身上看到嗎？』他出世後主持了三座寺院。不久之後就辭去寺院的事務，回到東方，嚴格地修習凈土法門。丁酉年（1357年）七月，他召集眾人說：『佛祖弘揚教化，貴在時節因緣。因緣與時節相違背，教化又寄託在哪裡呢？我將要歸去了。』於是就索要筆墨寫下偈語而圓寂。火化后，牙齒和舌頭沒有損壞，舍利子纍纍地佈滿了地面。 懷信，住在龍翔寺。當大明朝的軍隊攻下金陵（Nanjing）的時候，僧人都四散逃去，只有懷信獨自結跏趺坐。拿著武器的士兵站滿了他的面前，沒有不放下武器而跪拜的。皇上曾經駕臨寺院，聽懷信說法，嘉獎懷信的純真誠實，特意將龍翔寺改名為大天界寺。寺院拖欠的賦稅，在民間的，派遣官員去徵收。丁酉年（1357年）八月，早晨起來索要蘭湯，沐浴更衣后趺坐，對身邊的人說：『我將要歸去了。你們應當以承擔佛法為己任，努力精進修行。』說完就閉上了眼睛。侍者搖動他並且呼喚他，請求他留下偈語，懷信握著筆寫道：『平生為人戾氣，七十八年漏泄。今朝撒手便行，萬里晴空片。』
【English Translation】 English version: The true nature of Thusness (tathatā) completely transcends the senses and their objects (indriya and viṣaya). Auspicious light manifests, illuminating the entire universe. Without profound effort in severing delusive thoughts, one cannot transcend birth and death and enter the realm of eternal tranquility (Nitya-sukha-samādhi-jyotir-bhūmi). Why don't you build a hut in the deep mountains and dense forests to investigate and understand this principle?' Liang was overjoyed and descended the mountain that very day. In the spring of the Dingyou year (1357 AD), he arrived at Longyou County. To the north was a mountain called Baogai Mountain, so he took up residence there. Within three or four years, he built a monastery named Shiji Chan Residence. Shanjì, with the courtesy name Juezong, was the son of the Lou family of Zhuji. His mother dreamed of a divine person giving her a white lotus flower, and then she gave birth to him. When he first learned to speak, he would join his palms together in response when he saw his mother reciting the Buddha's name. When he grew a little older, he read the 'Spring and Autumn Annals' and sighed, 'The 'Spring and Autumn Annals' are worldly teachings. If one wants to seek teachings beyond the world, who else can one rely on but Shakyamuni Buddha? This body is unreal, like a banana tree. Even if one attains high office and great wealth through studying, how much time can one gain?' So he shaved his head and became a monk, received the full precepts, and studied the Tiantai teachings. Later, he went to India (India) to study with Zhantang Cheng. Zhantang Cheng said, 'Will the turning of the Dharma wheel be seen in this child in the future?' After entering the world, he presided over three monasteries. Soon after, he resigned from the monastery affairs and returned to the East, strictly cultivating the Pure Land practice. In the Dingyou year (1357 AD), in July, he gathered the people and said, 'The Buddha's propagation of teachings values the right time and conditions. If the conditions are contrary to the time, where can the teachings be entrusted? I am about to return.' So he asked for pen and ink to write a verse and passed away. After cremation, his teeth and tongue were not damaged, and relics were scattered all over the ground. Huaixin lived in Longxiang Temple. When the army of the Great Ming Dynasty captured Jinling (Nanjing), the monks scattered and fled, but Huaixin alone sat in full lotus posture. Soldiers with weapons filled his presence, and none did not lay down their weapons and prostrate themselves. The Emperor once visited the temple and listened to Huaixin's Dharma talk, praising Huaixin's purity and sincerity, and specially renamed Longxiang Temple as Datianjie Temple. The temple's arrears of grain, which were in the hands of the people, were sent officials to collect. In the Dingyou year (1357 AD), in August, he got up early in the morning and asked for scented water, bathed and changed clothes, and sat in full lotus posture, saying to those around him, 'I am about to return. You should take it upon yourselves to uphold the Dharma, and strive diligently in practice.' After saying this, he closed his eyes. The attendants shook him and called out to him, begging him to leave a verse. Huaixin held the pen and wrote, 'All my life, I have been rebellious, leaking for seventy-eight years. Today, I let go and leave, a clear sky for ten thousand miles.'
雪。書畢復瞑。茶毗。舍利如菽如麻。五色燦爛。雖煙所及處。亦纍纍然生。貯以寶瓶。光發瓶外。信生平進修極勤。自壯至耄。默誦法華經一部。無一日闕。屢感蓮花香滿院。芬鬱異常。將終前一日。 上統兵駐江陰。當晝而𥨊。夢信服褐色禪袍來見。 上問曰。師何為乎來也。對曰。將西歸。故告別耳。 上還聞信遷化衣。與夢中正同大悅。 詔。出內府幣帛。助其喪事。舉龕之夕。 上親致奠。送出都門外。
(戊戌)古鼎祖銘禪師往生凈土(元叟端法嗣臨濟十七世)
祖銘。住徑山。元日祝釐。江浙省垣。現白光三道。丞相康里。見之加敬。又康里。奉銘所贊觀音像于紫薇閣。是夕。瑞光煜然。延至郡城云居。時詣銘叩宗門玄旨。一日看經次。問長老何不看經。銘曰。尋行數墨。為看經耶。里無語。銘翻經曰。老僧看經去也。里以手掩經曰。請為說破。銘曰。伊尹周公。是阿誰做。至正戊戌。將遷寂。致書囑裡外護。正月日。語門人曰。觀世音蓮臺至矣。遂索筆書偈曰。生死純真。太虛純滿。七十九年。搖藍繩斷。擲筆而逝○輔良。主天童。閱四春秋。移中天竺。時海內大亂。兵燹相仍。南北兩山諸剎。皆化于烈焰。靈隱古稱絕勝覺場。涼煙白草。悽迷于夕照之間。過者為之慨嘆。丞相康里。選
【現代漢語翻譯】 現代漢語譯本： 雪停后，他寫完遺書便再次閉目。火化（茶毗）后，舍利如豆子和麻子般大小，五色光彩奪目。即使是煙霧所及之處，也纍纍地生長出來。用寶瓶盛放舍利，光芒從瓶外散發出來。可見他生平精進修習非常勤奮，從壯年到老年，默默背誦《法華經》一部，沒有一天間斷。屢次感到蓮花香氣充滿庭院，芬芳濃郁異常。臨終前一天，皇上（上）統兵駐紮在江陰，正當午睡時，夢見祖銘禪師身穿褐色禪袍來見。皇上問：『師父為何而來？』回答說：『將要往生西方，所以來告別。』皇上醒來后聽說祖銘禪師圓寂的訊息，與夢中所見完全相同，非常高興。下詔，拿出內府的錢幣布帛，資助他的喪事。舉行火化儀式的晚上，皇上親自前去祭奠，並送到都城門外。
（戊戌年(1358)）古鼎祖銘禪師往生凈土（元叟端（Yuansou Duan）禪師法嗣，臨濟宗第十七世）
祖銘禪師，住持徑山寺。元旦祝賀皇上，江浙省城，出現三道白光。丞相康里（Kangli）見到后更加敬重。康里又將祖銘禪師所讚頌的觀音像供奉在紫薇閣。當晚，祥瑞的光芒非常明亮。康里後來到郡城云居寺，向祖銘禪師請教宗門玄妙的旨意。一天，康里看經書時，問長老為何不看經書。祖銘禪師說：『尋章摘句，是看經書嗎？』康里無話可說。祖銘禪師翻開經書說：『老僧看經書去了。』康里用手掩住經書說：『請為我解說。』祖銘禪師說：『伊尹（Yi Yin）、周公（Duke Zhou），是誰做的？』至正戊戌年(1358)，將要圓寂時，寫信囑託康里護持。正月某日，告訴門人說：『觀世音菩薩的蓮臺到了。』於是拿起筆寫下偈語說：『生死純真，太虛純滿，七十九年，搖籃繩斷。』寫完擲筆而逝。輔良（Fuliang）禪師，住持天童寺，歷時四年。后移住中天竺寺。當時海內大亂，戰火連綿。南北兩山的各個寺廟，都被焚燬。靈隱寺（Lingyin Temple）古來被稱為絕佳的覺悟道場，如今只剩下淒涼的煙霧和白草，在夕陽的照耀下顯得悽迷。路過的人為此感慨嘆息。丞相康里，選
【English Translation】 English version: After the snow, he finished writing his will and closed his eyes again. After cremation (teapi), the sariras were the size of beans and hemp seeds, with dazzling five-colored light. Even in the places reached by the smoke, they grew in clusters. The sariras were stored in a precious bottle, and the light emanated from outside the bottle. It can be seen that he was very diligent in his practice throughout his life, from adulthood to old age, silently reciting the entire Lotus Sutra without missing a single day. He repeatedly felt the fragrance of lotus flowers filling the courtyard, exceptionally fragrant. The day before his death, the Emperor (Shang) was stationed with troops in Jiangyin. During his midday nap, he dreamed that Zen Master Zuming (Zuming) came to see him wearing a brown Zen robe. The Emperor asked: 'Why have you come, Master?' He replied: 'I am about to be reborn in the Western Paradise, so I have come to say goodbye.' When the Emperor woke up and heard the news of Zen Master Zuming's passing, it was exactly the same as in his dream, and he was very pleased. He issued an edict to take out coins and silk from the imperial treasury to help with his funeral. On the evening of the cremation ceremony, the Emperor personally went to pay his respects and sent him off outside the capital gate.
(Wuxu year (1358)) Zen Master Guding Zuming (Guding Zuming) was reborn in the Pure Land (Dharma heir of Zen Master Yuansou Duan, 17th generation of the Linji School)
Zen Master Zuming, resided at Jingshan Temple (Jingshan Temple). On New Year's Day, he congratulated the Emperor, and three white lights appeared in the Jiangzhe provincial capital. Chancellor Kangli (Kangli) showed even more respect after seeing them. Kangli also enshrined the Guanyin (Avalokitesvara) statue praised by Zen Master Zuming in the Ziwei Pavilion. That night, auspicious light shone brightly. Later, Kangli went to Yunju Temple (Yunju Temple) in the county town to ask Zen Master Zuming about the profound meaning of the Zen school. One day, while Kangli was reading scriptures, he asked the elder why he didn't read the scriptures. Zen Master Zuming said: 'Is searching for phrases and counting words considered reading scriptures?' Kangli was speechless. Zen Master Zuming opened the scriptures and said: 'The old monk is going to read the scriptures.' Kangli covered the scriptures with his hand and said: 'Please explain it to me.' Zen Master Zuming said: 'Who made Yi Yin (Yi Yin) and Duke Zhou (Duke Zhou)?' In the Wuxu year (1358) of the Zhizheng era, when he was about to pass away, he wrote a letter entrusting Kangli to protect him. On a certain day in the first month, he told his disciples: 'The lotus platform of Avalokitesvara has arrived.' So he picked up a pen and wrote a verse saying: 'Birth and death are pure truth, the great void is completely full, seventy-nine years, the cradle rope is broken.' After writing, he threw away the pen and passed away. Zen Master Fuliang (Fuliang) resided at Tiantong Temple (Tiantong Temple) for four years. Later, he moved to Zhongtianzhu Temple (Zhongtianzhu Temple). At that time, the country was in great chaos, and the flames of war continued. All the temples on the north and south mountains were burned down. Lingyin Temple (Lingyin Temple), known as an excellent place for enlightenment since ancient times, now only has desolate smoke and white grass, appearing desolate in the sunset. Passersby sighed with emotion. Chancellor Kangli, selected
良居之。既至。葺茅為廬。以棲四方學者。雖當凋零之秋。開示徒眾。語尤激切。嘗曰。達磨一宗。陵夷殆盡。汝等用力。如救頭然可也。然百千法門。無量妙義。於一毫端。可以周知。如知之。變大地為黃金。受之當無所讓。否則貽素餐之愧。歲月流電。向上之事。汝等急自進修。參學之士。多有因其言而悟入者○紹大。住金華山。凡十有八年。戊戌。移住義烏雲黃山寶林禪寺○楊𠃔真。字無識。金華人。縣東五十五里許。有一土阜。延袤數里余。曰羅漢山。先是宋元豐間。里之善士鄭克𠃔。與其弟克明。于其地冶鐵。鑄阿羅漢像五百十八尊。山因是得名。二百餘年後。𠃔真居於山側。與其室人王氏本凈。同往伏龍山。謁蘭室馨。受大乘三聚凈戒。以縛禪為事。一夕夢有異僧。若來自西域者。告曰。汝宜於羅漢山。建永寧庵。以修學禪定。覺而異之。乃即其地構佛廬。真手植青松。蔚乎成林。而門樓亦具。
(己亥)必才法師往生凈土
必才。字大用。臨海屈氏子。年十二。習天臺教觀。祝髮受具。游虎林。謁湛堂澄。時玉岡潤。來居第一座。才執經入室。足不逾戶限者十年。潤嘆曰。是子。非靈山會上業已習之。烏能致此哉。出世海鹽當湖。至正癸未。升演福。己亥三月日。召弟子曰。我生緣將盡。
即焚香向西而坐。厲聲稱西方佛號。晝夜六時。聲無暫輟。翼日又曰。爾等勿謂修持無驗。吾凈土緣稔。三昧現前。吾其行矣。即具浴更衣。遺書以別相知者。復作辭世偈一首。及舁龕就火。五色神光自龕中發。火已。舌如紅蓮。齒牙如珂貝。舍利如菽者滿地。萬衆競取。灰燼一時俱盡。后至者。穴地尺餘。亦得之○梵琦。主嘉興本覺。丁酉。遷本郡天寧。己亥。築室海鹽天寧西偏。以居。自號西齋老人。一意凈業。嘗見大蓮花充滿世界。彌陀在中。眾聖圍繞。作懷凈土詩。勸同袍之士。及同社之人。凡有心者。悉令唸佛○𠃔若。字季蘅。姓相里氏。出家受具。從佛海澄。與天岸濟。我庵無。玉庭罕。皆有重望。人稱為佛海會中四天王。住天竺。退居雲門。會天下大亂。干戈紛擾。若與之遇。脅以白刃。若不為屈。因遇害。白乳溢出。兵退。阇維。獲舍利無算。
(庚子)崇𥙿禪師住圓通
崇𥙿。受大欣心印。留侍左右十餘年。中丞張起巖。問欣曰。選佛場中。僧伽如此眾多。其有弗悖般若者乎。曰。戒律精嚴。言行不相背馳。惟崇𥙿一人。自受度以來。脅不沾席者三十載矣。巖深加獎嘆。未幾。出世太平光孝。一日令圬人塓壁。壁中隆然。如有物函。抉之獲悉達多太子像。乃佛牙所刻成。𥙿召工。傅以
【現代漢語翻譯】 現代漢語譯本：隨即焚香朝西而坐，大聲唸誦西方阿彌陀佛的名號，日夜六個時辰，聲音沒有片刻停歇。第二天又說：『你們不要說修行沒有效果，我與凈土的因緣成熟，三昧（Samadhi，一種精神高度集中狀態）現前，我就要往生了。』於是沐浴更衣，留下書信與相知的人告別，又作辭世偈一首，然後將龕（Kasha，存放僧人遺體的容器）抬到火化處。五色神光從龕中發出，火化完畢后，舌頭如紅蓮般鮮艷，牙齒如珂貝般潔白，舍利（Śarīra，佛教徒火葬後遺留的結晶體）如豆子般大小的遍滿地上，眾人爭相拾取，灰燼一時全部被取盡，後來到的人，挖地一尺多深，也能得到舍利。梵琦（Fanqi），主持嘉興本覺寺，丁酉年（1357年）遷往本郡天寧寺，己亥年（1359年）在海鹽天寧寺西邊建造房屋居住，自號西齋老人，一心修習凈土法門，曾見大蓮花充滿世界，阿彌陀佛（Amitābha）在蓮花中，眾多聖眾圍繞。作《懷凈土詩》，勸勉同袍之士以及同社之人，凡是有心向佛的人，都讓他們唸佛。𠃔若（Ruò），字季蘅，姓相里氏，出家受具足戒，跟隨佛海澄學習，與天岸濟、我庵無、玉庭罕，都有很高的聲望，人們稱為佛海會中的四大天王。住持天竺寺，退居雲門寺。當時天下大亂，戰火紛擾，𠃔若遇到士兵，士兵用刀威脅他，𠃔若不屈服，因此遇害，流出白色的乳汁。戰亂平息后，進行荼毗（Jhāpitar，火葬），獲得無數舍利。 （庚子年，具體年份待考）崇𥙿禪師住持圓通寺。 崇𥙿（Chóngmín），接受了大欣的心印，留在身邊侍奉十餘年。中丞張起巖問大欣說：『選佛場中，僧人如此眾多，其中有不違背般若（Prajñā，智慧）的人嗎？』大欣說：『戒律精嚴，言行不相違背的，只有崇𥙿一人。自從受戒以來，三十年睡覺沒有躺在蓆子上。』張起巖深深地讚歎。不久，崇𥙿出世住持太平光孝寺。一天，他命令泥瓦匠粉刷墻壁，墻壁中隆起，好像有東西藏在裡面，挖開后獲得悉達多太子（Siddhartha，釋迦摩尼佛的本名）像，是佛牙所雕刻而成。崇𥙿召集工匠，重新粉刷。
【English Translation】 English version: Then he burned incense, sat facing west, and loudly chanted the name of Amitābha (Amitābha, the Buddha of Infinite Light) Buddha of the Western Paradise, six times day and night, without ceasing for a moment. The next day, he said, 'Do not say that cultivation is ineffective. My affinity with the Pure Land is ripe, Samadhi (Samadhi, a state of meditative consciousness) is present, and I am about to depart.' Thereupon, he bathed and changed his clothes, left letters to bid farewell to his acquaintances, and composed a farewell verse. Then, he had the Kasha (Kasha, a container for a monk's remains) carried to the cremation site. Five-colored divine light emanated from the Kasha. After the cremation, his tongue was as red as a lotus, his teeth as white as shells, and Śarīra (Śarīra, crystalline relics found among the cremated ashes of a Buddhist spiritual master) the size of beans covered the ground. The masses competed to collect them, and all the ashes were taken away at once. Those who came later dug more than a foot deep and also obtained Śarīra. Fanqi (Fanqi) presided over Benjue Temple in Jiaxing. In the year Dingyou (1357), he moved to Tianning Temple in the same prefecture. In the year Jihai (1359), he built a house on the west side of Tianning Temple in Haiyan to live in, calling himself the Old Man of the Western Studio, and devoted himself to the Pure Land practice. He once saw a great lotus flower filling the world, with Amitābha (Amitābha) in the center, surrounded by many saints. He composed the 'Poem of Yearning for the Pure Land' to encourage his fellow practitioners and members of the same society, urging all those with a mind for enlightenment to recite the Buddha's name. Ruò (Ruò), styled Jiheng, whose surname was Xiangli, left home to receive full ordination and studied under Fohai Cheng, along with Tian'an Ji, Wo'an Wu, and Yuting Han, all of whom were highly respected. People called them the Four Heavenly Kings of the Fohai Assembly. He resided at Tianzhu Temple and later retired to Yunmen Temple. At that time, the world was in great chaos, with wars and disturbances. When Ruò encountered soldiers, they threatened him with swords, but Ruò did not yield, and was therefore killed, with white milk flowing out. After the war subsided, he was cremated (Jhāpitar, cremation), and countless Śarīra were obtained. In the year Gengzi (year to be determined), Chan Master Chongmín resided at Yuantong Temple. Chongmín (Chóngmín) received the mind-seal of Daxin and remained by his side for more than ten years. The Vice Minister Zhang Qiyan asked Daxin, 'In the field of selecting Buddhas, there are so many monks, are there any who do not contradict Prajñā (Prajñā, wisdom)?' Daxin said, 'Only Chongmín is strict in discipline and consistent in word and deed. Since receiving ordination, he has not laid his side on a mat for thirty years.' Zhang Qiyan deeply praised him. Not long after, Chongmín emerged to preside over Taiping Guangxiao Temple. One day, he ordered plasterers to plaster the wall, and the wall bulged as if something was hidden inside. Upon opening it, they found an image of Prince Siddhartha (Siddhartha, the given name of Sakyamuni Buddha), carved from a Buddha's tooth. Chongmín summoned the craftsmen to replaster it.
黃金。金迸裂。舍利從中涌出。雕小香殿。奉之。遐邇施者。日新月盛。尋遷九江圓通。宋初有神僧緣德。將示寂。累青石為塔。語其徒曰。此塔若紅。即吾再來。暨圓機旻。來鎮法席。塔果紅色。旻臨終復懸記。有三百年後大興佛事之讖。𥙿入院時。眾僧夢旻至。其塔燁然有光者彌月。識者謂。自旻至𥙿。正逾三百之數○善學。號古庭。生馬氏。出家受具。投華嚴諸師。而窮其說。久未有所入。時寶覺簡。講經曹溪。學從之。簡謂門人曰。學上人。可謂名實相副矣。爾曹。能如其賢。吾宗庶幾復振乎。自是名稱勃然。出世崑山薦福。越二年棄去。還東林。專修白業。謂同志曰。吾觀慈雲凈土懺儀。明白簡要。五悔諸文。皆出華嚴。吾欲藉是生安養耳。
(辛丑)竺遠正源禪師入寂(盧谷陵法嗣臨濟□□世)
正源。字竺遠。歐陽修之後裔。居南康。母夢梵僧入室而生。受具行腳。見虛谷陵。陵以龍潭滅紙炬語問之。源曰。焦石可破層冰。曰破后如何。曰探索乃知。曰所知者何事。源擬對。陵舉杖擊之。悚然默喻。出世住觀音興聖道場靈隱徑山五巨剎。嘗勸人唸佛曰。石鞏張弓。三平駕箭。遠公徑捷勸修。行一句彌陀無別念。至正辛丑。預告日期。六月日。書偈而化。塔全身於徑山。弟子分瘞爪發。舍利
【現代漢語翻譯】 現代漢語譯本：黃金被敲擊時迸裂，舍利從中涌出。人們雕刻了小巧的香殿來供奉它。遠近的施捨者，一天比一天增多。後來遷到了九江圓通。宋朝初期，有位神僧緣德，將要圓寂時，用青石壘成塔，告訴他的弟子們說：『這座塔如果變成紅色，就是我再來了。』等到圓機旻來主持法席時，塔果然變成了紅色。旻臨終前又留下預言，說三百年後會有大興佛事的徵兆。當𥙿入院時，眾僧夢見旻到來，他的塔燁燁發光，持續了一個月。知情的人說，從旻到𥙿，正好超過了三百年。 善學，號古庭，生於馬氏。出家受戒后，跟隨華嚴宗的各位法師，窮盡其學說，很久都沒有領悟。當時寶覺簡在曹溪講經，善學跟隨他學習。簡對門人說：『善學上人，可以說是名副其實了。你們這些人，如果能像他一樣賢能，我們宗門或許能夠再次振興吧。』從此他的名聲大振。後來在崑山薦福寺出世，過了兩年就離開了，回到東林寺，專心修習凈土法門。他對志同道合的人說：『我看慈雲的凈土懺儀，明白簡要，五悔等文章，都出自《華嚴經》。我想要憑藉這個往生安養凈土。』 （辛丑年(1361年)）竺遠正源禪師圓寂（盧谷陵法嗣，臨濟宗第□□世） 正源，字竺遠，是歐陽修的後代。住在南康。他的母親夢見梵僧進入房間而生下他。受戒后開始遊方參學，拜見了虛谷陵。虛谷陵用龍潭和尚燒紙炬的故事來問他。正源回答說：『焦石可以擊破厚冰。』虛谷陵問：『擊破之後如何？』正源回答說：『探索才能知道。』虛谷陵問：『所知道的是什麼事？』正源正要回答，虛谷陵舉起禪杖打了他。正源悚然領悟。後來出世，先後住持觀音寺、興聖道場、靈隱寺、徑山寺等五座大寺。他曾經勸人唸佛說：『石鞏張弓，三平駕箭，遠公徑捷勸修，行一句彌陀無別念。』至正辛丑年(1361年)，預先告知圓寂的日期，六月初一日，寫下偈語后圓寂。全身安葬在徑山寺的塔中，弟子們分葬了他的指甲、頭髮和舍利。
【English Translation】 English version: When gold was struck, it burst open, and sarira (relics) emerged from within. People carved small incense halls to enshrine them. Donors from near and far increased day by day. Later, it was moved to Yuantong in Jiujiang. In the early Song Dynasty, there was a divine monk, Yuande (cause of virtue), who, when about to pass away, built a pagoda with green stones and told his disciples, 'If this pagoda turns red, it means I have returned.' When Yuanji Min (complete opportunity Min) came to preside over the Dharma seat, the pagoda indeed turned red. Before his death, Min left a prophecy, saying that there would be signs of great Buddhist activities three hundred years later. When 𥙿 entered the monastery, the monks dreamed of Min's arrival, and his pagoda shone brightly for a month. Those in the know said that from Min to 𥙿, it had been just over three hundred years. Shanxue (good learning), styled Guting (ancient courtyard), was born into the Ma family. After leaving home and receiving the precepts, he followed various Huayan (Flower Garland) masters, exhausting their teachings, but he had not attained enlightenment for a long time. At that time, Baojue Jian (precious enlightenment Jian) was lecturing on the scriptures at Caoxi (Cao Stream), and Shanxue followed him to study. Jian said to his disciples, 'Superior Shanxue can be said to be worthy of his name. If you all can be as virtuous as him, our sect may be able to revive again.' From then on, his reputation greatly increased. Later, he emerged at Jianfu Temple in Kunshan, and after two years, he left and returned to Donglin Temple, focusing on cultivating the Pure Land practice. He said to like-minded people, 'I see that the Pure Land Repentance Ritual of Ciyun (compassionate cloud) is clear and concise, and the articles such as the Five Repentances all come from the Huayan Sutra. I want to rely on this to be reborn in the Land of Bliss.' (In the Xin Chou year (1361 AD)), Chan Master Zhuyuan Zhengyuan (bamboo garden true source) passed away (a Dharma heir of Lu Guling, □□ generation of the Linji (Rinzai) school) Zhengyuan (true source), styled Zhuyuan (bamboo garden), was a descendant of Ouyang Xiu. He lived in Nankang. His mother dreamed of a Brahma monk entering her room and gave birth to him. After receiving the precepts, he began to travel and study, and met Xugu Ling (empty valley Ling). Xugu Ling asked him about the story of Longtan (dragon pool) burning the paper torch. Zhengyuan replied, 'A scorched stone can break thick ice.' Xugu Ling asked, 'What happens after it is broken?' Zhengyuan replied, 'Exploration will reveal it.' Xugu Ling asked, 'What is it that is known?' As Zhengyuan was about to answer, Xugu Ling raised his staff and struck him. Zhengyuan was startled and understood. Later, he emerged and successively presided over five great temples, including Guanyin Temple, Xingsheng Dojo, Lingyin Temple, and Jingshan Temple. He once advised people to recite the Buddha's name, saying, 'Shigong (stone bow) draws the bow, Sanping (three peace) nocks the arrow, Yuan Gong (distant duke) quickly urges cultivation, practice one sentence of Amitabha without other thoughts.' In the Xin Chou year (1361 AD) of the Zhizheng era, he foretold the date of his passing, and on the first day of the sixth month, he wrote a verse and passed away. His whole body was buried in the pagoda at Jingshan Temple, and his disciples divided and buried his nails, hair, and sarira (relics).
叢叢然生○守貴。住天龍。辛丑八月日。作偈一首。寄別丞相達識帖穆爾。明日趣浴。索筆書頌曰。一蝸臭殼。內外穢惡。撒手便行。虛空振鐸。天龍一指今猶昨。擲筆而化。貴平生。戒行甚峻。嘗落一齒。其左右櫝藏之。中生舍利。五色燁然。日見增長○智及。自隆教轉普慈。又遷凈慈。辛丑秋。遷徑山。風動四方。考德者愈。
(癸卯)永寧禪師住慈慧
庚子。永寧。領善權。募萬人。為萬善同歸會。二晝夜。及瘞兵后枯骨。至無萬數。壬寅。復退歸龍池。癸卯。廣德大旱。寧。為結壇誦咒。梵唄未終。大雨如瀉。眾於是強寧。住麻蕻山慈慧禪庵。
(甲辰)松隱茂禪師入寂
茂。住清涼十五年。退隱東堂。影不出山。甲辰八月日。示微疾。左右請偈。茂指心曰。我此中廓然。也何偈之為。明日召諸比丘言別。即端坐憑幾。握右手為拳。以額枕之而逝。經七日。容顏明潤。捫其頂猶溫。火化獲舍利。如珠璣者頗眾。壽八十五。臘七十○初智度。隱楞伽。甲辰。移住龍泉普慈。
(乙巳)明德禪師住凈慈
明德。住松江東禪。再遷集慶保寧。一住十五夏。三遷湖之道場。乙巳。丞相康里。請居凈慈。
(丁未)𠃔清禪師建法海精舍
𠃔清。字有源。金華王氏子。
【現代漢語翻譯】 現代漢語譯本 叢叢然生○守貴禪師，住在天龍寺。辛丑年（1421年）八月，作了一首偈，寄別丞相達識帖穆爾。第二天去沐浴，索要筆墨寫頌詞說：『一個蝸牛臭殼，內外都污穢醜惡。撒手便走，虛空震響法鈴。天龍一指的禪法，如今依舊如昨。』說完擲筆圓寂。守貴禪師一生戒律精嚴，曾經掉落一顆牙齒，他的侍者用匣子收藏起來，匣中竟然生出舍利，五色光彩照人，而且日益增長。○智及禪師，從隆教寺轉到普慈寺，又遷到凈慈寺。辛丑年（1421年）秋天，遷到徑山寺，他的德行感動四方，考察他德行的人更多了。
（癸卯年，1423年）永寧禪師住持慈慧寺
庚子年（1420年），永寧禪師領善權寺，募集萬人，舉辦萬善同歸會，超度二晝夜，以及埋葬戰後無以計數的枯骨。壬寅年（1422年），又退回龍池寺。癸卯年（1423年），廣德府大旱，永寧禪師為此結壇誦咒，梵唄之聲未終，大雨如傾瀉而下。眾人於是強留永寧禪師，住持麻蕻山慈慧禪庵。
（甲辰年，1424年）松隱茂禪師圓寂
茂禪師，住持清涼寺十五年，退隱東堂，足不出山。甲辰年（1424年）八月，略微示現疾病，侍者們請求他留下偈語。茂禪師指著心說：『我心中廓然無物，要什麼偈語呢？』第二天召集眾比丘告別，隨即端坐靠著幾案，握緊右手成拳，用額頭枕著拳頭而逝。經過七天，容顏明潤，觸控他的頭頂仍然溫暖。火化后獲得舍利，如同珍珠寶石的很多。享年八十五歲，僧臘七十年。○初智度禪師，隱居楞伽寺，甲辰年（1424年），移住龍泉普慈寺。
（乙巳年，1425年）明德禪師住持凈慈寺
明德禪師，住持松江東禪寺，再次遷到集慶保寧寺，一住就是十五個夏天，三次遷到湖州的道場。乙巳年（1425年），丞相康里，請他住持凈慈寺。
（丁未年，1427年）𠃔清禪師建立法海精舍
𠃔清禪師，字有源，金華王氏之子。
【English Translation】 English version Zen Master Shougui, whose lay name was Congcong Ran Sheng, resided at Tianlong Monastery (Heavenly Dragon Monastery). In the eighth month of the Xin Chou year (1421), he composed a verse to bid farewell to Chancellor Dash帖穆爾 (Dash帖穆爾). The next day, he took a bath and requested writing materials to write a eulogy, saying: 'A snail's stinky shell, both inside and out, is filthy and evil. Letting go, I depart, the void resonates with the bell. The one-finger Zen of Tianlong is still as it was yesterday.' After saying this, he threw down the pen and passed away. Zen Master Shougui's precepts were very strict throughout his life. Once, a tooth fell out, and his attendants stored it in a box, from which relics grew, shining with five colors and increasing daily. ○ Zen Master Zhiji moved from Longjiao Monastery to Puci Monastery, and then to Jingci Monastery. In the autumn of the Xin Chou year (1421), he moved to Jingshan Monastery, and his virtue moved all directions, and those who examined his virtue increased.
(Gui Mao year, 1423) Zen Master Yongning resided at Cihui Monastery
In the Gengzi year (1420), Zen Master Yongning led Shanquan Monastery and gathered ten thousand people to hold the Ten Thousand Good Deeds Assembly, to deliver for two days and nights, and to bury countless dry bones after the war. In the Renyin year (1422), he returned to Longchi Monastery. In the Guimao year (1423), there was a severe drought in Guangde Prefecture. Yongning set up an altar to chant mantras, and before the chanting was finished, heavy rain poured down. The people then strongly urged Yongning to reside at the Cihui Zen Hermitage on Mahong Mountain.
(Jia Chen year, 1424) Zen Master Songyin Mao passed away
Zen Master Mao resided at Qingliang Monastery (Clear and Cool Monastery) for fifteen years, retiring to the East Hall, never leaving the mountain. In the eighth month of the Jia Chen year (1424), he showed a slight illness, and the attendants asked him to leave a verse. Zen Master Mao pointed to his heart and said, 'My heart is vast and empty, what verse is there to leave?' The next day, he summoned the monks to bid farewell, then sat upright leaning on a table, clenched his right hand into a fist, and rested his forehead on it and passed away. After seven days, his face was bright and radiant, and touching his head was still warm. After cremation, many relics were obtained, like pearls and jewels. He lived to be eighty-five years old, with seventy years of monastic life. ○ Initially, Zen Master Zhidu lived in seclusion at Lengjia Monastery (Lanka Monastery). In the Jia Chen year (1424), he moved to Longquan Puci Monastery.
(Yi Si year, 1425) Zen Master Mingde resided at Jingci Monastery
Zen Master Mingde resided at Songjiang Dongchan Monastery, and then moved to Jiqing Baoning Monastery, staying for fifteen summers, and moved three times to the dojo in Huzhou. In the Yi Si year (1425), Chancellor Kangli invited him to reside at Jingci Monastery.
(Ding Wei year, 1427) Zen Master 𠃔qing built the Faha精舍 (Dharma Sea Hermitage)
Zen Master 𠃔qing, whose courtesy name was Youyuan, was the son of the Wang family of Jinhua.
出家參元長。脅不沾席者十年。一旦入室。機鋒相撐觸。莫窮涯際。長欣然頷之。乃囑其出遊閩浙淮間。以求印可。清見諸師了不異。長時退隱故山。文彩自露。尋出世子湖。遷玉山。丁未。飛錫蘭溪龍巖。樂其風氣襲藏。乃嘆曰。如此靈壤。可不開般若之場乎。遂即南洲。建法海精舍○懷渭。得法大欣。欣瀕沒。呼渭曰。吾據師位者。四十餘年。接人非不伙。能弘大慧之道。使不墜者。惟汝與宗泐爾。汝其懋哉。欣歿。渭出世寶相。遷報國。又遷道場。雖當兵燹相仍之際。為法求人。無少退轉。元至正末。避地匡廬。悍兵來索金帛。渭瞋目訶曰。浮屠烏有是物耶。兵怒㧞劍欲殺之。渭引頸就劍。兵嘆息而去○慧曇。住蔣山。丁酉遷天界。吳元年 大內新成 詔曇。引千二百眾。披閱大藏。曇升座說法。 上親帥群臣。幸臨瞻聰。曇法音洪暢。妙契 皇情。出內帑帛。以施遠邇。學徒聞風。奔赴堂筵。至無所容。凡祖庭規矩。曇備行之。觀者唶唶曰。三代禮樂。無以加焉。初僧堂寮庫。有司權以貯戎器。久而不歸。 上命相國李善長出之。且 御書天下第一禪林六大字。懸於三門○智度。住普慈。乙巳。移茅山。遷武峰。丁未。復隱岑樓。
(戊申)洪武元年開善世院
慧曇。住天界。戊申春三月。開善
【現代漢語翻譯】 現代漢語譯本： 出家后，他跟隨元長禪師參學。十年間，他精進修行，從不躺臥。有一天，他進入元長禪師的房間，兩人機鋒相對，辯論精深，難以窮盡。元長禪師非常高興，認可了他的見解，並囑咐他到福建、浙江、淮河流域一帶遊歷，以求更多印證。清禪師拜見了各地的禪師，發現他們的見解與元長禪師並無不同。後來，元長禪師退隱故鄉的山林，清禪師的才華逐漸顯露。不久，他開始在子湖寺弘法，后又遷往玉山寺。丁未年（1367年），他前往蘭溪龍巖，喜愛那裡的淳樸民風，於是感嘆道：『如此靈秀的土地，怎能不開設般若法會呢？』 於是就在南洲建立了法海精舍。 懷渭禪師得到了大欣禪師的真傳。大欣禪師臨終時，呼喚懷渭禪師說：『我主持師位四十多年，接引的弟子很多，但能夠弘揚大慧之道，使之不衰落的，只有你和宗泐兩人。你要努力啊！』 大欣禪師圓寂后，懷渭禪師開始在寶相寺弘法，后又遷往報國寺，最後到道場寺。即使在戰亂頻繁的時候，他依然爲了佛法而四處奔走，沒有絲毫退縮。元至正末年（元朝末年），他到匡廬山避難。兇悍的士兵前來索要金銀財物，懷渭禪師怒目呵斥道：『出家人哪裡會有這些東西！』 士兵大怒，拔劍要殺他。懷渭禪師引頸就戮，士兵嘆息著離開了。 慧曇禪師住在蔣山寺，丁酉年（1357年）遷往天界寺。吳元年（1367年），大內新建成，皇帝詔令慧曇禪師帶領一千二百名僧人，披閱大藏經。慧曇禪師升座說法，皇上親自率領群臣，前來觀看聽講。慧曇禪師的法音洪亮流暢，與皇上的心意相契合，皇上拿出內庫的綢緞布匹，用來施捨給遠近的百姓。學徒們聞風而動，紛紛趕來聽法，以至於寺廟都容納不下。凡是祖庭的規矩，慧曇禪師都一一遵行。觀看的人都讚歎說：『即使是三代的禮樂，也沒有比這更好的了。』 起初，僧堂和寮房的倉庫，被官府用來存放兵器，很久都沒有歸還。皇上命令相國李善長將兵器搬出，並且御筆親書『天下第一禪林』六個大字，懸掛在山門上。 智度禪師住在普慈寺，乙巳年（1365年）移居茅山，后又遷往武峰寺。丁未年（1367年），再次隱居在岑樓。 （戊申年（1368年））洪武元年（1368年）開善寺開辦世院。 慧曇禪師住在天界寺。戊申年（1368年）春三月，開善寺...
【English Translation】 English version: After leaving home, he followed Zen Master Yuanchang to study. For ten years, he practiced diligently, never lying down. One day, he entered Zen Master Yuanchang's room, and the two engaged in sharp exchanges, debating profoundly and endlessly. Zen Master Yuanchang was very pleased, acknowledged his understanding, and instructed him to travel to the areas of Fujian, Zhejiang, and the Huai River to seek further confirmation. Zen Master Qing visited Zen masters in various places and found that their views were no different from those of Zen Master Yuanchang. Later, Zen Master Yuanchang retired to the mountains of his hometown, and Zen Master Qing's talents gradually emerged. Soon, he began to propagate the Dharma at Zihu Temple, and later moved to Yushan Temple. In the year Dingwei (1367), he went to Longyan in Lanxi, admiring the simple folk customs there, and exclaimed: 'How can such a spiritual land not establish a Prajna Dharma assembly?' So he established the Fahaise Hermitage in Nanzhou. Zen Master Huaiwei received the true transmission from Zen Master Daxin. When Zen Master Daxin was dying, he called Zen Master Huaiwei and said: 'I have presided over the position of teacher for more than forty years, and I have received many disciples, but only you and Zongle are able to promote the Great Wisdom Way and prevent it from declining. You must work hard!' After Zen Master Daxin passed away, Zen Master Huaiwei began to propagate the Dharma at Baoxiang Temple, and later moved to Baoguo Temple, and finally to Daocheng Temple. Even in times of frequent war, he still traveled around for the sake of the Dharma, without the slightest retreat. At the end of the Yuan Zhizheng era (end of the Yuan Dynasty), he went to Mount Kuanglu to take refuge. Fierce soldiers came to demand gold and silver treasures, and Zen Master Huaiwei glared and scolded: 'Where would monks have such things!' The soldiers were furious and drew their swords to kill him. Zen Master Huaiwei stretched his neck to be killed, and the soldiers sighed and left. Zen Master Huitan lived in Jiangshan Temple, and in the year Dingyou (1357) moved to Tianjie Temple. In the first year of Wu (1367), the new palace was completed, and the emperor ordered Zen Master Huitan to lead 1,200 monks to read the Tripitaka. Zen Master Huitan ascended the seat to preach, and the emperor personally led his ministers to watch and listen. Zen Master Huitan's Dharma sound was loud and fluent, and it coincided with the emperor's heart. The emperor took out silk and cloth from the inner treasury to give to the people far and near. Disciples flocked to hear the Dharma, so that the temple could not accommodate them. Zen Master Huitan followed all the rules of the ancestral court. The viewers all praised: 'Even the rites and music of the Three Dynasties were no better than this.' At first, the monks' hall and dormitory warehouses were used by the government to store weapons, and they had not been returned for a long time. The emperor ordered the chancellor Li Shanchang to move the weapons out, and he personally wrote the six characters 'The Number One Zen Forest in the World' and hung them on the mountain gate. Zen Master Zhidu lived in Puci Temple, and in the year Yisi (1365) moved to Maoshan, and later moved to Wufeng Temple. In the year Dingwei (1367), he again lived in seclusion in Cenlou. (In the year Wushen (1368)) In the first year of Hongwu (1368), Kaisan Temple opened the World Academy. Zen Master Huitan lived in Tianjie Temple. In the third month of spring in the year Wushen (1368), Kaisan Temple...
世院。特授曇演梵善世利國崇教大禪師。住持大天界寺。統諸山釋教寺。當是時。宗社有志之流。山林抱道之士。聯鑣而迭出。咸居名山大剎焉。自古崇尚法門。於斯為盛。章縫之士。以釋氏為世蠹。請滅除之。 上以其章示曇。曇曰。孔子以佛為西方聖人。以此知真儒必不非釋。非釋必非真儒矣。 上亦以佛之教。陰翊王度。卻不聽。 上。聞寺僧多行非法。命嚴馭之。曇但誘以善言。諸群沙門。污染習俗。實悖教範。或勸當痛治。曇曰。諺有云。大林有不材之木。能盡去乎。祇益釋門之累耳。事呈露者。勿恕可也。示眾。春風浩浩。春日遲遲。黃鶯啼在百花枝。箇中無限意。訊息許誰知。語未既。遽有僧問曰。心意識遏捺不住時如何。曇厲聲曰。是誰遏捺。曇室中謂僧曰。二六時。無你啖啄分。無你趣向分。會么。僧罔措。曇曰。未明三八九。難免自沉吟○自緣。住報恩禪院。元季政亂。海上兵動。烽火漲天。三閣與寺皆鞠為茂草之場。緣衋然傷心。又以興復為己任。持缽行化聚落中。隨其地。建華嚴傳經之會。演說因果。屠沽為之易業。於是。施者四集。緣。乃于桃源夾河兩堤。甃石建閣。畢工未久。而緣厭世矣。洪武戊申三月一旦。早作。無疾如平時。索浴更衣。屬諸弟子。以見性為急。且曰。吾明日將逝。
【現代漢語翻譯】 現代漢語譯本： 曇演被特別授予梵善世利國崇教大禪師的稱號，並住持大天界寺，統管各山的佛教寺廟。當時，心懷宗社的人和隱居山林的修道之士，紛紛涌現，都居住在名山大寺之中。自古以來，崇尚佛法，在這個時期最為興盛。有些擅長舞文弄墨的人，認為佛教是世間的禍害，請求皇上剷除它。
皇上把他們的奏章給曇演看。曇演說：『孔子認為佛是西方的聖人，由此可知真正的儒者必定不會反對佛教，反對佛教的人必定不是真正的儒者。』
皇上也認為佛教的教義，能夠暗中輔助王道，因此沒有聽從那些人的建議。
皇上聽說寺廟裡的僧人有很多行為不合法，命令嚴厲管束他們。曇演只是用善言勸導他們。那些僧人沾染了世俗的習氣，實在違背了佛教的規範。有人勸曇演應該嚴厲懲治他們。曇演說：『俗話說，大森林裡有不成材的樹木，難道能全部砍掉嗎？只會增加佛教的負擔罷了。』對於那些事情敗露的人，不要寬恕就可以了。曇演告誡眾人說：『春風浩蕩，春日悠長，黃鶯在百花枝頭啼叫。其中的無限意蘊，有誰能夠知曉？』話還沒說完，忽然有個僧人問道：『心意識控制不住的時候該怎麼辦？』曇演厲聲喝道：『是誰在控制？』曇演在房間里對僧人說：『一天二十四小時，沒有你吃喝玩樂的份，沒有你追求享樂的份，明白嗎？』僧人茫然不知所措。曇演說：『不明白三八九的道理，難免會獨自沉吟。』
曇演因為住在報恩禪院。元朝末年政治混亂，海上戰事頻發，烽火瀰漫天空，三閣和寺廟都被燒成了長滿野草的荒地。曇演內心悲傷，又以復興寺廟為己任，拿著缽在村落中化緣，根據當地的情況，建立華嚴傳經的法會，演說因果報應的道理，以屠宰和賣酒為業的人都因此改行。於是，佈施的人從四面八方聚集而來。曇演於是在桃源夾河兩岸，用磚石建造樓閣。工程還沒完工，曇演就厭世了。洪武元年（1368年）三月初一的早晨，曇演像平時一樣早起，沒有生病，沐浴更衣，囑咐眾弟子，要以明心見性為急。並且說：『我明天就要走了。』 English version: Specially conferred the title of Great Dhyana Master of Propagating Doctrine of the State, named F善 Shili, Tan Yan, resided in the Great Tianjie Temple, and governed the Buddhist temples on various mountains. At that time, those with aspirations for the dynasty and those who embraced the Dao in the mountains and forests emerged one after another, all residing in famous mountains and great temples. Since ancient times, the veneration of the Dharma has been most prosperous during this period. Some scholars skilled in writing considered Buddhism to be a scourge of the world and requested the emperor to eradicate it.
The emperor showed their memorials to Tan Yan. Tan Yan said, 'Confucius considered the Buddha to be a sage from the West. From this, we know that true Confucians will not oppose Buddhism, and those who oppose Buddhism are certainly not true Confucians.'
The emperor also believed that the teachings of Buddhism could secretly assist the royal way, so he did not listen to those people's suggestions.
The emperor heard that many monks in the temple were engaging in illegal activities and ordered them to be strictly controlled. Tan Yan only persuaded them with kind words. Those monks were contaminated with worldly habits, which really violated the norms of Buddhism. Some people advised Tan Yan to punish them severely. Tan Yan said, 'As the saying goes, there are useless trees in a large forest. Can they all be cut down? It will only increase the burden on Buddhism.' Those whose affairs are exposed should not be forgiven. Tan Yan warned everyone, 'The spring breeze is vast, the spring day is long, and the orioles are singing on the branches of hundreds of flowers. Who can know the infinite meaning in it?' Before he finished speaking, a monk suddenly asked, 'What should I do when the mind and consciousness cannot be controlled?' Tan Yan shouted sharply, 'Who is controlling it?' Tan Yan said to the monks in the room, 'Twenty-four hours a day, there is no share for you to eat, drink, and have fun, no share for you to pursue pleasure, do you understand?' The monk was at a loss. Tan Yan said, 'If you don't understand the principles of three, eight, and nine, you will inevitably murmur to yourself.'
Tan Yan lived in Bao'en Chan Monastery. At the end of the Yuan Dynasty (1271-1368), the political situation was chaotic, and wars at sea occurred frequently. Beacon fires filled the sky, and the three pavilions and temples were burned into fields overgrown with weeds. Tan Yan was heartbroken and took it upon himself to restore the temple. He carried a bowl to alms in the villages and established Huayan Sutra transmission gatherings according to local conditions, expounding the principles of cause and effect. Those who made a living by slaughtering and selling wine changed their professions because of this. As a result, donors gathered from all directions. Tan Yan then built pavilions with bricks and stones on both banks of the Taoyuan River. Before the project was completed, Tan Yan became tired of the world. On the first day of the third month of the first year of Hongwu (1368), Tan Yan got up early as usual, without illness, took a bath and changed clothes, and instructed his disciples to make it a priority to see their nature and become enlightened. And said, 'I will leave tomorrow.'
【English Translation】 世院 (Shi Yuan): A title of respect for a Buddhist monk. 特授曇演梵善世利國崇教大禪師 (Tè shòu Tán Yǎn Fàn Shàn Shìlì Guó Chóngjiào Dà Chánshī): Specially conferred the title of Great Dhyana Master of Propagating Doctrine of the State, named Tan Yan. 大天界寺 (Dà Tiānjiè Sì): Great Tianjie Temple. 宗社 (Zōngshè): Dynasty and community. 章縫之士 (Zhāng féng zhī shì): Scholars skilled in writing. 釋氏 (Shìshì): Buddhism. 世蠹 (Shì dù): Scourge of the world. 曇 (Tán): Short for 曇演 (Tan Yan). 孔子 (Kǒngzǐ): Confucius. 西方聖人 (Xīfāng shèngrén): Sage from the West. 陰翊王度 (Yīn yì wáng dù): Secretly assist the royal way. 報恩禪院 (Bào ēn Chányuàn): Bao'en Chan Monastery. 元季 (Yuán jì): End of the Yuan Dynasty (1271-1368). 三閣 (Sān gé): Three pavilions. 華嚴傳經之會 (Huáyán chuán jīng zhī huì): Huayan Sutra transmission gatherings. 洪武 (Hóngwǔ): Hongwu Emperor (reigned 1368-1398) of the Ming Dynasty. 見性 (Jiàn xìng): To see one's nature and become enlightened.
至期呼筆書偈。怡然委順。龕留七日。顏貌如生。茶毗。得舍利無算○惟則。字天真。俗姓費。吳興人。母夢異僧。覺而有娠。及誕。異香襲人。因名僧寶。髫年出家。受具遊方。謁楚石琦。千巖長。無見睹。無用寬等一十八八。皆不契。后聞匡廬無極源。為雪巖欽法嗣。欽嘗命源曰。子福薄。不宜出世度人。年已百歲。獨坐茅庵。終日不語。則徑造之。源亦無啓發。后值源在廁上。乃趨問曰。如何是祖師西來意。源擒住曰。道道。則于言下大悟。但搖手而已。源曰。子有所得耶。則遽答曰。何得之有。源曰。子作道理耶。則拂袖而出。自此機鋒不可犯。服勤月餘。日益玄奧。諸方畏服。久之。掌藏鑰于靈隱。后聞受業師老病。遂歸侍焉。有誓不涉世之語。四方學者。日闐其門。眾請開法海門。千指圍繞。道價日振。洪武初。徴天下高僧赴京。則當首選。俄以足疾。賜還海上。癸酉春。示微疾。一日侵晨告眾曰。吾去矣。侍者乞偈。則厲聲曰。平常說底不是耶。遂瞑目而逝。茶毗。獲舍利無數。頂骨牙齒舌根不壞○崇𥙿。住圓通。洪武元年。移主阿育。寺居五山之一。領寺事者。俱一時名德。繼者頗難其人。聞𥙿之臨。少長咸悅。香花遠迎者。接踵于道。時當仲冬。風恬日妍。天樂四聞。萬口稱頌。爭言見未曾有。及
【現代漢語翻譯】 至期呼筆書偈。怡然委順。龕留七日。顏貌如生。茶毗（火葬）。得舍利無算○惟則（人名）。字天真。俗姓費。吳興人。母夢異僧。覺而有娠。及誕。異香襲人。因名僧寶。髫年出家。受具遊方。謁楚石琦（人名）。千巖長（人名）。無見睹（人名）。無用寬（人名）等一十八八。皆不契。后聞匡廬無極源（地名，人名）。為雪巖欽（人名）法嗣。欽嘗命源曰。子福薄。不宜出世度人。年已百歲。獨坐茅庵。終日不語。則徑造之。源亦無啓發。后值源在廁上。乃趨問曰。如何是祖師西來意。源擒住曰。道道。則于言下大悟。但搖手而已。源曰。子有所得耶。則遽答曰。何得之有。源曰。子作道理耶。則拂袖而出。自此機鋒不可犯。服勤月餘。日益玄奧。諸方畏服。久之。掌藏鑰于靈隱。后聞受業師老病。遂歸侍焉。有誓不涉世之語。四方學者。日闐其門。眾請開法海門。千指圍繞。道價日振。洪武（明朝年號，1368-1398）初，徴天下高僧赴京。則當首選。俄以足疾。賜還海上。癸酉春。示微疾。一日侵晨告眾曰。吾去矣。侍者乞偈。則厲聲曰。平常說底不是耶。遂瞑目而逝。茶毗（火葬）。獲舍利無數。頂骨牙齒舌根不壞○崇𥙿（人名）。住圓通。洪武（明朝年號，1368-1398）元年，移主阿育。寺居五山之一。領寺事者。俱一時名德。繼者頗難其人。聞𥙿之臨。少長咸悅。香花遠迎者。接踵于道。時當仲冬。風恬日妍。天樂四聞。萬口稱頌。爭言見未曾有。及
【English Translation】 At the appointed time, he called for a brush to write a verse. He peacefully submitted to his fate. His body was kept in the niche for seven days, and his face remained as if alive. After cremation (荼毗, chá pí - cremation), countless Śarīra (舍利, shè lì - relics) were found. ○ Wei Ze (惟則, Wéi Zé - name), styled Tianzhen (天真, Tiānzhēn), his secular surname was Fei (費, Fèi), was a native of Wuxing (吳興, Wúxīng). His mother dreamed of an extraordinary monk and awoke pregnant. At his birth, a strange fragrance filled the air, so he was named Sengbao (僧寶, Sēngbǎo - 'Monk Treasure'). He left home at a young age, received full ordination, and traveled widely. He visited Chushi Qi (楚石琦, Chǔshí Qí - name), Qianyan Chang (千巖長, Qiānyán Cháng - name), Wujian Du (無見睹, Wújiàn Dǔ - name), Wuyong Kuan (無用寬, Wúyòng Kuān - name), and eighteen others, but none resonated with him. Later, he heard of Wuji Yuan (無極源, Wújí Yuán - name) of Mount Kuanglu (匡廬, Kuānglú), a Dharma heir of Xueyan Qin (雪巖欽, Xuěyán Qīn - name). Qin had once told Yuan, 'Your blessings are thin; you are not suited to go into the world to save people.' He was already a hundred years old, sitting alone in a thatched hut, silent all day. Ze went directly to him, but Yuan offered no enlightenment. Later, he encountered Yuan in the toilet and rushed to ask, 'What is the meaning of the Patriarch's coming from the West?' Yuan grabbed him and said, 'Speak, speak!' Ze had a great awakening upon hearing these words, but only shook his head. Yuan said, 'Have you gained something?' Ze immediately replied, 'What is there to gain?' Yuan said, 'Are you making a theory?' Ze brushed his sleeves and left. From then on, his sharp wit was unassailable. After serving diligently for over a month, he became increasingly profound. All quarters were in awe. After a long time, he took charge of the treasury key at Lingyin (靈隱, Língyǐn - temple name). Later, hearing that his ordination teacher was old and ill, he returned to serve him. He had vowed not to involve himself in worldly affairs, but scholars from all directions filled his gate daily. The assembly requested him to open the Dharma Sea Gate, and thousands surrounded him. His reputation grew daily. In the early Hongwu (洪武, Hóngwǔ - Ming Dynasty reign, 1368-1398) period, he was selected as the first among the eminent monks summoned to the capital. However, due to a foot ailment, he was granted permission to return to the sea. In the spring of Guiyou (癸酉, Guǐyǒu), he showed slight illness. One morning, he told the assembly, 'I am leaving.' The attendant requested a verse, but Ze sternly said, 'Isn't what I usually say enough?' Then he closed his eyes and passed away. After cremation (茶毗, chá pí - cremation), countless Śarīra (舍利, shè lì - relics) were obtained. His skull, teeth, and tongue root remained intact. ○ Chongning (崇𥙿, Chóngníng - name) resided at Yuantong (圓通, Yuántōng - temple name). In the first year of Hongwu (洪武, Hóngwǔ - Ming Dynasty reign, 1368-1398), he moved to be the abbot of Ayuwang (阿育, Āyù - temple name). The temple was one of the Five Mountains, and those who led the temple affairs were all renowned virtuous monks of their time. It was quite difficult to find a successor. Upon hearing of Chongning's arrival, young and old were delighted. Those who welcomed him with incense and flowers lined the road. It was mid-winter, the wind was calm, and the sun was beautiful. Heavenly music was heard from all directions, and everyone praised him, vying to say they had seen something unprecedented. And
其接引未悟。專指單提向上之功。棒喝縱橫。逢者膽落。
(己酉)無盡祖燈禪師入寂(日溪泳法嗣)
祖燈。住天臺上云峰。日與其徒修苦行。以自給。冬一裘夏一葛。朝夕飯一盂。影不出山者。逾五十春秋。人多化之。以勤勞修持為急。有以土田佈施者。則辭曰。先佛以乞食為事。吾焉用此為。己酉春正月。忽示微疾。召弟子普饒繼其席。二月八日。復作書。與同袍道別。夜將半。顧左右曰。天嚮明乎。曰未也。曰和尚正當此際何如。燈破顏微笑曰。昔古德坐疾。有問云。還有不病者乎。曰有。曰何物是不病者曰阿爺阿爺。燈既舉此語。良久。又曰。如此喚做病得否。眾皆無言燈祝曰。色身無常。早求證悟。時至吾將行矣。侍者執紙求偈。燈曰。終不無偈。便未可死耶。侍者請益堅。乃書曰。生滅與去來。本是如來藏。拶倒五須彌。廓然無背向。投筆端坐而逝。火化。異香襲人。舍利不可勝計○永寧。住麻蕻山。戊申。又退歸龍池。己酉夏六月示微疾。屬弟子。裁紙製內外衣。且曰。吾將逝矣。十七日昧爽。起沐浴服紙衣。書偈曰。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎炎飛雪。書畢。側臥而化。停龕七日。容貌如生。茶毗。五色光現。齒牙舌輪。及數珠皆不壞。舍利無算。煙到中林
【現代漢語翻譯】 現代漢語譯本： 他接引那些尚未開悟的人，專門強調向上提升的功夫。他的棒喝有時縱橫交錯，讓聽到的人都感到膽戰心驚。
（己酉年（1729年））無盡祖燈禪師圓寂（他的法嗣是日溪泳）。
祖燈禪師住在天臺山的云峰，每天和他的弟子們一起修行苦行，自給自足。冬天只穿一件皮襖，夏天只穿一件葛布衣，身影不出山超過五十年。很多人都受他的感化，以勤勞修行作為最重要的事情。有人想用土地和田產來佈施給他，他就推辭說：『過去的佛都以乞食為生，我哪裡用得著這些東西呢？』己酉年（1729年）春正月，他忽然感到身體有些不適，於是召集弟子普饒來繼承他的位置。二月八日，他又寫信和同門道友告別。到了半夜，他問身邊的人說：『天快亮了嗎？』回答說：『還沒有。』他說：『和尚我正當此時此刻，感覺如何呢？』祖燈禪師破顏微笑說：『過去有位古德生病時，有人問他：還有不生病的人嗎？』回答說：『有。』問：『什麼是不生病的人呢？』回答說：『阿爺阿爺。』祖燈禪師說完這句話，過了很久，又說：『這樣說算是生病了嗎？』大家都無言以對。祖燈禪師祝願說：『色身是無常的，要早點尋求證悟。時間到了，我就要走了。』侍者拿著紙請他留下偈語。祖燈禪師說：『難道沒有偈語就不能死嗎？』侍者懇切地請求。於是他寫道：『生滅與去來，本來就是如來藏。推倒五須彌山，廓然沒有背向。』寫完后，他放下筆，端坐而逝。火化后，異香撲鼻，舍利多得數不清。
永寧禪師，住在麻蕻山。戊申年（1728年），又退隱回到龍池。己酉年（1729年）夏天六月，他感到身體有些不適，囑咐弟子裁剪紙張製作內外衣，並且說：『我就要走了。』十七日黎明時分，他起身沐浴，穿上紙衣，寫下偈語說：『七十八年守拙，明明是一場失敗。泥牛在海底翻身，六月炎炎飛雪。』寫完后，他側臥而化。停放靈龕七天，容貌栩栩如生。火化后，出現五色光芒，牙齒、舌頭、舌輪，以及念珠都沒有燒壞，舍利多得數不清。煙飄到中林。
【English Translation】 English version: He guides those who are not yet enlightened, focusing specifically on the effort of upward advancement. His shouts and blows sometimes crisscross, causing those who hear them to tremble with fear.
(Year Jiyou (1729)) Chan Master Zudeng of Wujin passed away (his Dharma heir was Rixi Yong).
Chan Master Zudeng lived on Yunfeng Mountain in Tiantai, practicing asceticism daily with his disciples to support themselves. In winter, he wore only a fur coat; in summer, only a linen garment. He did not leave the mountain for over fifty years. Many were influenced by him, taking diligent practice as the most important thing. When someone offered to donate land and fields to him, he declined, saying, 'The Buddhas of the past took begging as their livelihood. What use do I have for these things?' In the spring of the Jiyou year (1729), he suddenly felt unwell, so he summoned his disciple Pu Rao to succeed him. On the eighth day of the second month, he wrote a letter to bid farewell to his fellow practitioners. At midnight, he asked those around him, 'Is it almost dawn?' They replied, 'Not yet.' He said, 'How does this monk feel at this very moment?' Chan Master Zudeng smiled broadly and said, 'In the past, when an ancient worthy was ill, someone asked him, 'Is there anyone who is not sick?' He replied, 'Yes.' He asked, 'What is the one who is not sick?' He replied, 'Daddy, Daddy.' After Chan Master Zudeng said this, he paused for a long time and then said, 'Is this considered being sick?' Everyone was silent. Chan Master Zudeng made a vow, saying, 'The physical body is impermanent; seek enlightenment early. When the time comes, I will depart.' An attendant held paper and asked him to leave a verse. Chan Master Zudeng said, 'Can't I die without a verse?' The attendant pleaded earnestly. So he wrote: 'Birth and death, coming and going, are originally the Tathagata-garbha (Tathagata's Womb). Toppling the five Sumeru Mountains (five cosmic mountains), there is vastness without front or back.' After writing, he put down his pen, sat upright, and passed away. After cremation, a strange fragrance filled the air, and countless sharira (relics) were found.
Chan Master Yongning lived on Mahong Mountain. In the year Wushen (1728), he retired back to Longchi. In the summer of the Jiyou year (1729), in the sixth month, he felt unwell, instructing his disciples to cut paper to make inner and outer garments, and said, 'I am about to depart.' On the seventeenth day, at dawn, he got up, bathed, put on the paper garments, and wrote a verse, saying, 'Seventy-eight years of guarding clumsiness, clearly a complete failure. A mud ox turns over at the bottom of the sea, in the sixth month, fiery snow flies.' After writing, he lay on his side and passed away. His spirit tablet was placed for seven days, and his appearance was lifelike. After cremation, five-colored light appeared, and his teeth, tongue, tongue wheel, and rosary beads were not burned. Countless sharira (relics) were found. The smoke reached Zhonglin.
。亦纍纍然生。人競折枝取之。至灰土掬取淘汰。獲者亦眾。門人各分余骨與不壞者。就龍池寺五所。建塔藏焉○慧曇。主天界。遭際昌辰。寵賚便蕃。凡位居臣列。被 召必以名。惟曇誥敕咸以大禪師稱。前所未有。洪武二年冬。曇忽得喑疾。遂罷院事○洪武改元。首開善世院。俾擢有道浮屠。蒞天下名山。杭之凈慈虛席。僉欲起嘉興天寧。力金主之。金力辭。退居同歸庵。迎母以養。已而有 旨。起金住大天界寺。金至闕。見 上于外朝。慰勞優渥。即令內官送入院。金精通西竺典。及東魯諸書。與縉紳談論。霏霏如吐玉屑。至於勘驗學子。務直指心源。宗說兼行。機用迭發。尤使聽者敬仰不置。
(庚戌)白雲智度禪師入寂(無見頂法嗣臨濟□□世)
智度。居華頂。庚戌春二月示微疾。浩然有歸志。四眾堅留。度曰。葉落歸根。吾所愿也。遂回處州福林。才五日。三月日忽沐浴易衣。索筆書偈曰。無世可辭。有眾可別。太虛空中。何必釘橛。遂擲筆而逝。阇維。得五色舍利。及齒牙數珠等。瘞于院西○善學住滸溪光福。庚戌。院僧以官賦違期。當徙虔州。有司。知學專任講道。欲與辨析。學曰。吾為主僧。法當坐。敢累他人耶。遂毅然請行。或問故。學曰。宿業已定。不可逭也。庚戌四月。行抵
【現代漢語翻譯】 現代漢語譯本：也纍纍地生長出來，人們爭相折取樹枝，甚至用灰土淘洗，獲得的人也很多。慧曇（人名）的門徒們各自瓜分了他的遺骨和未焚燬的部分，在龍池寺的五個地方建造佛塔安葬。 慧曇（人名），主持天界寺，正逢昌盛的時代，受到的恩寵賞賜很多。凡是位列臣子的，被皇上召見時都直呼其名，只有對慧曇（人名）的誥命敕書都稱呼為『大禪師』，這是前所未有的。洪武二年（1369年）冬天，慧曇（人名）忽然得了失語癥，於是辭去了寺院的職務。 洪武（明太祖年號）改元（1368年），朝廷首先開設善世院，讓那些精通佛法的僧侶來主持天下名山。杭州凈慈寺的住持之位空缺，大家都想推舉嘉興天寧寺的力金（人名）來擔任。力金（人名）極力推辭，退隱到同歸庵奉養母親。不久，朝廷下旨，讓力金（人名）住持大天界寺。力金（人名）到達京城，在外朝覲見了皇上，皇上慰勞賞賜非常優厚，立即命令內官送他入院。力金（人名）精通西竺（古印度）的佛經，以及東魯（孔子家鄉，代指儒家經典）的各種書籍，與士大夫談論，滔滔不絕，如同吐出玉屑一般。至於考覈學子，務必直指心源，宗門和教理並行，機鋒和妙用交替出現，尤其讓聽者敬佩不已。 （庚戌年）白雲智度禪師圓寂（無見頂法嗣，臨濟宗第□□世）。 智度（人名），居住在華頂山。庚戌年（具體年份需要根據上下文推斷）春二月，略微感到不適，坦然有迴歸之意。四眾弟子堅決挽留，智度（人名）說：『葉落歸根，這是我的願望。』於是回到處州福林寺。才過了五天，三月初一日忽然沐浴更衣，索要筆墨寫下偈語說：『沒有世間可以辭別，有眾生可以告別。太虛空中，何必釘樁。』於是扔掉筆去世了。火化后，得到五色舍利，以及牙齒、數珠等，埋葬在寺院西邊。 善學（人名）住持滸溪光福寺。庚戌年（具體年份需要根據上下文推斷），寺院僧人因為拖欠官府賦稅，應當被遷徙到虔州。有關官員知道善學（人名）專心講經說法，想要為他辯解。善學（人名）說：『我是住持，理應承擔責任，怎敢連累他人呢？』於是毅然請求前往。有人問他原因，善學（人名）說：『宿世的業報已經註定，無法逃避。』庚戌年四月，一行人走到...
【English Translation】 English version: They also grew luxuriantly. People competed to break off branches and even washed the soil to collect them. Many people obtained them. Hui Tan's (person's name) disciples divided his remaining bones and unburned parts, and built pagodas in five places at Longchi Temple to bury them. Hui Tan (person's name) presided over Tianjie Temple, encountering a prosperous era and receiving many favors and rewards. Whenever officials were summoned by the emperor, they were addressed by their names. Only Hui Tan's (person's name) edicts and decrees addressed him as 'Great Zen Master,' which was unprecedented. In the winter of Hongwu 2nd year (1369 AD), Hui Tan (person's name) suddenly suffered from aphasia and resigned from his position at the temple. In the Hongwu (Ming Dynasty era name) first year (1368 AD), the court first established Shanshiyuan, allowing monks proficient in Buddhism to preside over famous mountains throughout the country. The position of abbot at Jingci Temple in Hangzhou was vacant, and everyone wanted to recommend Li Jin (person's name) from Tianning Temple in Jiaxing to take the position. Li Jin (person's name) strongly declined and retired to Tonggui Hermitage to care for his mother. Soon after, an imperial decree ordered Li Jin (person's name) to preside over Da Tianjie Temple. Li Jin (person's name) arrived in the capital and met the emperor in the outer court. The emperor comforted and rewarded him generously, and immediately ordered an inner official to send him to the temple. Li Jin (person's name) was proficient in the Buddhist scriptures of West India (ancient India) and various books of Donglu (hometown of Confucius, referring to Confucian classics). When discussing with scholar-officials, he spoke eloquently, as if spitting out jade dust. As for examining students, he made sure to directly point to the source of their minds, practicing both the Zen school and doctrinal teachings, with skillful and wonderful applications alternating, especially leaving listeners in awe. (Gengxu year) Zen Master Zhidu of Baiyun Temple passed away (Wujian Ding's Dharma successor, □□ generation of the Linji School). Zhidu (person's name) resided on Mount Huading. In the second month of spring in the Gengxu year (specific year needs to be inferred from context), he felt slightly unwell and had a natural desire to return. The fourfold assembly firmly urged him to stay, but Zhidu (person's name) said, 'Leaves fall back to their roots, this is my wish.' So he returned to Fulin Temple in Chuzhou. After only five days, on the first day of the third month, he suddenly bathed and changed clothes, asked for pen and ink, and wrote a verse saying, 'There is no world to bid farewell to, there are sentient beings to say goodbye to. In the empty space, why nail a stake?' Then he threw down the pen and passed away. After cremation, he obtained five-colored sariras, as well as teeth, prayer beads, etc., which were buried west of the temple. Shanxue (person's name) was the abbot of Guangfu Temple in Huxi. In the Gengxu year (specific year needs to be inferred from context), the temple monks were supposed to be relocated to Qianzhou due to overdue official taxes. The officials knew that Shanxue (person's name) was dedicated to lecturing and preaching, and wanted to intercede for him. Shanxue (person's name) said, 'I am the abbot, and I should take responsibility. How dare I implicate others?' So he resolutely requested to go. Someone asked him why, and Shanxue (person's name) said, 'Past karma is already determined and cannot be avoided.' In the fourth month of the Gengxu year, the group traveled to...
池陽馬當山。示疾而化○寶金。居五臺。己酉。燕都平。庚戌 詔金至南京。見 上于奉天殿。且曰。朕聞師名久。以中州苦寒。特延師居南方耳。遂留于大天界寺。時 召入問佛法。及鬼神情狀○世愚。住烏石。洪武三年冬十二月。略示微疾。召門弟子。勉以精進入道。索筆書偈曰。生本不生。滅本不滅。撒手便行。一天明月。擲筆而逝。
(辛亥)介庵輔良禪師入寂(廣智欣法嗣臨濟十八世)
輔良。住靈隱。化緣既周。洪武四年正月日。手䟽衣貲入公帑。散交遊。及治喪斂之事。顧謂左右曰。翼日巳時。吾將逝矣。及期澡浴。端坐書偈而化。阇維。齒牙堅潔。舌根紅潤。皆無壞者。火滅。諸舍利珠圓玉皦。將至盈升。四眾爭取。灰燼為盡。瘞骨歸云塔中。初良。未告寂時。以書屬後事于同門宗泐曰。吾大期已至。子宜速還。若稍遲遲。不復相見矣。時泐留姑蘇。謂。良精神尚強。豈遽如其所言及。治任來歸。良。火化已數日矣。良性簡直。舉揚大法。不務緣飾。而西來之旨自明。復以凈土觀門苦海舟航。時兼修之。未嘗少怠。
○楚石梵琦禪師入寂(元叟端法嗣臨濟十七世)
洪武四年秋。 上。以鬼神之理甚幽。意。先佛必有成說妙。選僧中通三藏之說者。問焉。琦與夢堂噩。等應
【現代漢語翻譯】 現代漢語譯本： 池陽馬當山。示現疾病而圓寂。寶金，居住在五臺山。己酉年（1309年），燕都平定。庚戌年（1310年），朝廷下詔讓寶金到南京。在奉天殿覲見皇上。皇上說：『朕聽說你的大名很久了，因為中州苦寒，所以特意讓你居住在南方。』於是將他留在在大天界寺。當時皇上召見他詢問佛法以及鬼神的情況。
世愚，住在烏石。洪武三年（1370年）冬十二月，略微示現疾病，召集門下弟子，勉勵他們精進修行入道。索要筆墨書寫偈語說：『生本不生，滅本不滅，撒手便行，一天明月。』寫完后擲筆而逝。
（辛亥年）介庵輔良禪師圓寂（廣智欣法嗣，臨濟宗第十八世）。
輔良，住在靈隱寺。化緣的事已經完備，洪武四年（1371年）正月某日，親手書寫衣物和財產清單，全部捐入公庫，分給朋友，並安排好喪葬事宜。回頭對身邊的人說：『明天巳時，我就要走了。』到了那天，沐浴完畢，端坐著書寫偈語后圓寂。火化后，牙齒堅硬潔白，舌根紅潤，都沒有損壞。火滅后，舍利子圓潤光潔，將近一升。四眾爭相搶奪，灰燼都被取盡。將骨灰埋葬在歸云塔中。當初，輔良還未示寂時，寫信將後事囑託給同門宗泐說：『我大限將至，你應當趕快回來，如果稍微遲緩，就不能再相見了。』當時宗泐留在姑蘇，認為輔良精神還很強健，怎麼會像他所說的那樣。處理完事務回來，輔良火化已經過去好幾天了。輔良天性坦率，弘揚大法，不追求外表的裝飾，而西來的禪宗宗旨自然就明白了。又以凈土觀門作為苦海中的舟船，時常兼修，未曾有絲毫懈怠。
楚石梵琦禪師圓寂（元叟端法嗣，臨濟宗第十七世）。
洪武四年（1371年）秋，皇上認為鬼神的道理非常深奧，認為先佛必定有完整的說法，於是選拔僧人中通曉三藏經典的人來詢問。梵琦與夢堂噩等人應召。
【English Translation】 English version: Chiyang Madang Mountain. He manifested illness and passed away. Baojin (Precious Gold), resided in Wutai Mountain. In the year Jiyou (1309), Yandu was pacified. In the year Gengxu (1310), the imperial court issued an edict summoning Baojin to Nanjing. He had an audience with the Emperor in the Fengtian Hall. The Emperor said, 'I have heard of your name for a long time. Because Central China is bitterly cold, I have specially invited you to reside in the South.' Thereupon, he was kept at the Great Tianjie Temple. At that time, the Emperor summoned him to inquire about the Buddha-dharma and the conditions of ghosts and spirits.
Shiyu (Worldly Fool), resided in Wushi. In the winter of the twelfth month of the third year of Hongwu (1370), he slightly manifested illness, summoned his disciples, and encouraged them to diligently cultivate and enter the Path. He asked for a brush and wrote a verse, saying, 'Birth is fundamentally unborn, extinction is fundamentally unextinguished, letting go and departing, a bright moon in the sky.' After writing, he threw down the brush and passed away.
(In the year Xinhai) Chan Master Jie'an Fuliang passed away (Successor of Guangzhi Xin, 18th generation of the Linji School).
Fuliang, resided in Lingyin Temple. The affairs of transformation were complete. On a certain day in the first month of the fourth year of Hongwu (1371), he personally wrote a list of his clothing and property, donating it all to the public treasury, distributing it to friends, and arranging his funeral affairs. Turning to those around him, he said, 'Tomorrow at the hour of Si, I will depart.' When the time came, he bathed, sat upright, wrote a verse, and passed away. After cremation, his teeth were firm and white, and his tongue root was red and moist, all without decay. After the fire was extinguished, the 'sarira' (relics) were round and lustrous, nearly a 'sheng' (unit of measurement). The four assemblies vied to snatch them, and even the ashes were taken away. His bones were buried in the Guiyun Pagoda. Initially, when Fuliang had not yet passed away, he wrote a letter entrusting his affairs to his fellow disciple Zongle, saying, 'My great limit is approaching, you should quickly return. If you are slightly delayed, we will not meet again.' At that time, Zongle was staying in Gusu, thinking that Fuliang's spirit was still strong, how could it be as he said. After finishing his affairs and returning, Fuliang had been cremated for several days. Fuliang was straightforward in nature, promoted the great Dharma, did not pursue external adornments, and the meaning of the Zen lineage from the West was naturally clear. He also used the Pure Land contemplation method as a boat in the sea of suffering, often cultivating both, never being the slightest bit negligent.
Chan Master Chushi Fanqi passed away (Successor of Yuansou Duan, 17th generation of the Linji School).
In the autumn of the fourth year of Hongwu (1371), the Emperor believed that the principles of ghosts and spirits were very profound, and that the Buddhas of the past must have had complete explanations, so he selected monks who were well-versed in the 'Tripitaka' (Three Baskets) to inquire. Fanqi and Mengtang E, among others, responded to the summons.
召而至。館于天界。援據經論完成的書。將入奏。七月二十二日。琦忽示微疾。二十六日。索浴更衣。跏趺書偈曰。真性圓明。本無生滅。木馬夜鳴。西方日出。置筆謂噩曰。師兄。我去也。噩曰。何處去。曰西方去。曰西方有佛。東方無佛耶。琦震威一喝。泊然而逝。 上聞嗟悼。時禁火葬。以琦故。特命開之。火余齒舌數珠不壞。舍利五色。粘綴遺骨。纍纍然如珠。弟子奉骨。及諸不壞者。歸海鹽建塔天寧葬焉。壽七十五。臘六十三○宗泐。住徑山。洪武四年春。 詔集三宗名僧十人。及其徒二千。建廣薦法會於鐘山。命天界寺力金。總持齋事。金對以母老。舉泐自代。復還庵居。泐遂住天界○初慧曇。主天界。以病謝院事。庚戌春二月病良已。夏六月。廷義西域未臣伏。 上。以彼域敦尚佛乘。特命曇往。曇承命。即日登途。自浙閩之洋。凡歷國邑。布宣 天子威德。莫不聞而來歸。辛亥秋七月。道憩僧伽羅國。其國王喜甚。館于佛山精舍。寅夜參承。令闔國臣民。悉得瞻禮。曇隨機開導。咸蒙法益。九月示微疾。未幾。沐浴更衣。呼左右謂曰。予不能覆命矣。跏趺端坐。夜參半問曰。日將出否。曰未也。已而復問。至於四三。曰日出矣。怡然而逝。逾五日。顏貌如生。王大驚歎。築壇茶毗。王與百僚。送至壇下
。命比丘千餘。旋繞誦諸陀羅尼。時有白煙一道。上燭于天。薪盡火滅。舍利無算。舌根齒牙不壞。乃收靈骨。祔葬其國辟支佛塔。先是。彼佛曾亦懸記今之開祔。適符其言。
(壬子)洪武五年建廣薦法會
太祖即位之四年。重念元季兵興。六合雄爭。有生之類。不得正命而終。動億萬計靈氛。紏蟠充塞下上。弔奠靡至。煢然無依。天陰雨濕之夜。其聲或啾啾有聞。 宸衷若疚。且謂。洗滌陰鬱。升涉陽明。惟大雄氏之教為然。乃于冬十二月。 詔徴江南有道浮屠十人。詣南京。就蔣山太平興國禪寺。丕建廣薦法會。 上宿齋室。卻葷肉弗御者一月。五年壬子春正月十三日昧爽。 上服皮弁服。臨奉天殿。啟 御撰章䟽。授禮部尚書陶凱。凱捧出午門。置龍輿中。導至蔣山。俄 法駕臨幸。雲中雨五色子如豆。十五日將晏。 上服皮弁服搢玉圭。上殿面大雄氏。北向立自迎佛。以至望燎。無不極其誠敬。樂凡八奏。首曰善世曲。二曰昭信曲。三曰延慈曲。四曰法喜曲。五曰禪悅曲。六曰漏應曲。七曰妙濟曲。八曰善成曲。解嚴。群臣趨出。還宮時。隨有佛光五道。從東北。貫月燭天。良久乃沒○明德。主凈慈。時當元季戎馬紛紜。逮入 聖朝。德以耄年謝。歸道場竹林庵。壬子二月日。示微疾。戒其徒
【現代漢語翻譯】 現代漢語譯本：於是命令一千多名比丘，圍繞著誦讀各種陀羅尼。當時有一道白色的煙，向上直衝天空。木柴燒盡，火焰熄滅，舍利多得數不清。舌根和牙齒沒有損壞。於是收斂靈骨，附葬在那個國家的辟支佛塔中。先前，那位佛也曾預言過今天開啟和附葬的事情，完全應驗了他的話。
（壬子年（1372年））洪武五年，舉辦廣薦法會
太祖（明太祖朱元璋）即位后的第四年，深切地考慮到元朝末年戰亂興起，天下英雄互相爭奪，有生命的眾生，不能得到正常的壽命而終結，動輒有億萬之多的靈魂，糾纏盤踞，充塞上下，弔唁祭奠沒有到達，孤獨無依。在陰天雨濕的夜晚，他們的聲音有時啾啾地可以聽到。皇上的內心感到不安。並且認為，洗滌陰暗鬱積之氣，升入光明，只有大雄氏（釋迦牟尼佛）的教義才能做到。於是在冬季十二月，下詔徵召江南有道的僧侶十人，前往南京，在蔣山太平興國禪寺，大規模地舉辦廣薦法會。皇上在齋室住宿，不吃葷腥一個月。洪武五年（1372年）壬子年春季正月十三日黎明時分，皇上穿著皮弁服，來到奉天殿。開啟御撰的章疏，交給禮部尚書陶凱。陶凱捧出午門，放置在龍輿中，引導到蔣山。不久，皇上的車駕親自來到，雲中降下五色如豆般的雨點。十五日將近傍晚時分，皇上穿著皮弁服，手持玉圭，登上大殿，面對大雄氏（釋迦牟尼佛）像，向北站立，親自迎接佛，以至於望燎（祭祀儀式），沒有不竭盡誠敬的。演奏了八首樂曲。第一首叫做《善世曲》，第二首叫做《昭信曲》，第三首叫做《延慈曲》，第四首叫做《法喜曲》，第五首叫做《禪悅曲》，第六首叫做《漏應曲》，第七首叫做《妙濟曲》，第八首叫做《善成曲》。法會結束，群臣快步退出，返回皇宮時，隨著出現五道佛光，從東北方，貫穿月亮，照亮天空，很久才消失。明德，主持凈慈寺。當時正值元朝末年戰亂紛紛，等到進入聖朝（明朝），明德以年老為由告退，回到道場竹林庵。壬子年二月某日，略微感到不適，告誡他的弟子們
【English Translation】 English version: Thereupon, he commanded over a thousand Bhikkhus (Buddhist monks) to circumambulate while reciting various Dharanis (Buddhist incantations). At that time, a stream of white smoke rose straight up to the sky. When the firewood was exhausted and the fire extinguished, the relics were countless. The root of the tongue and the teeth remained intact. So they collected the sacred bones and buried them alongside the Pratyekabuddha (a Buddha who attains enlightenment on their own) pagoda in that country. Previously, that Buddha had also predicted the opening and burial of today, which perfectly matched his words.
(Renzi year (1372)) In the fifth year of Hongwu (1372), a grand Dharma assembly was held.
In the fourth year after Emperor Taizu (the Hongwu Emperor, Zhu Yuanzhang) ascended the throne, he deeply considered the uprisings at the end of the Yuan Dynasty, when heroes contended for power, and sentient beings could not die with their proper lifespan. Countless spirits were entangled and filled the upper and lower realms, without proper memorial services or offerings, leaving them lonely and without support. On dark and rainy nights, their voices could sometimes be heard faintly. The Emperor felt distressed. Furthermore, he believed that only the teachings of the Great Hero (Shakyamuni Buddha) could cleanse the dark and stagnant energies and ascend to the light. Therefore, in the twelfth month of winter, he issued an edict summoning ten virtuous Buddhist monks from Jiangnan (the region south of the Yangtze River) to go to Nanjing and establish a grand Dharma assembly at the Taiping Xingguo Chan Monastery on Jiang Mountain. The Emperor stayed in a fasting chamber, abstaining from meat for a month. On the thirteenth day of the first month of spring in the Renzi year (1372), the fifth year of Hongwu (1372), at dawn, the Emperor, wearing a Pibian hat (a type of ancient Chinese headwear) and court robes, arrived at the Fengtian Hall. He opened the memorial composed by himself and handed it to Tao Kai, the Minister of Rites. Tao Kai carried it out of the Meridian Gate and placed it in the dragon carriage, which was guided to Jiang Mountain. Soon after, the Emperor's carriage arrived in person, and five-colored raindrops like beans fell from the clouds. On the fifteenth day, near dusk, the Emperor, wearing a Pibian hat and holding a jade scepter, ascended the hall, faced the image of the Great Hero (Shakyamuni Buddha), stood facing north, and personally welcomed the Buddha, and performed the Wangliao (a sacrificial ritual) with utmost sincerity and reverence. Eight pieces of music were played. The first was called 'Good World Melody', the second was called 'Manifest Faith Melody', the third was called 'Extend Compassion Melody', the fourth was called 'Dharma Joy Melody', the fifth was called 'Chan Delight Melody', the sixth was called 'Leak Response Melody', the seventh was called 'Wonderful Relief Melody', and the eighth was called 'Good Accomplishment Melody'. After the ceremony concluded, the officials hurried out and returned to the palace. At that time, five rays of Buddha light appeared, coming from the northeast, piercing the moon and illuminating the sky, and disappeared after a long time. Mingde, presided over Jingci Temple. At that time, it was the end of the Yuan Dynasty with wars and chaos. When the Holy Dynasty (Ming Dynasty) came, Mingde retired due to old age and returned to the Zhulin Hermitage in his monastery. On a certain day in the second month of the Renzi year, he felt slightly unwell and admonished his disciples
曰。吾身雖微。一真圓性。與如來等。世相起滅。無異石火電光。晝夜勤行。毋生退轉。吾歿后。當遵佛制付之茶毗。勿令四眾衣麻而哭也。言畢。索筆寫頌一首。泊然入滅。壽七十九。臘六十二。火余。頂骨不壞。舍利纍纍。出灰燼中○智順。字逆川。瑞安陳氏子。大父母。精修白業。既沒。蓮花現門屏間。父娶婁氏。屢至哭子。情不勝哀。乃塑智者大師像事之。一夕夢像頂有圓光。逆江流而上。招婁氏謂曰。吾當為汝子。及窹有娠。既生。美質夙成。然自少不喜畜發。翛然有塵外趣。七歲出家。稍長受具。讀法華經。歷三月。通誦其文。遊方習天臺教觀。久之嘆曰。義學雖益多聞。難御生死。即御生死。舍自性將奚明哉。遂更衣入禪。走天寶山。參鐵關樞。樞授以心要。順欲依樞而住。樞叱曰。丈夫不于大叢林。與人相頡頏。局此蠡殼中耶。拂袖而入。順下旦過寮。潸然而泣。或慰曰。善知識門庭高峻。拒之即進之也。樞聞笑曰。吾知其為法器。姑相試耳。乃延入室逾月。因如廁。便旋睹中園瓠瓜。觸發妙機。四體輕清。目前大地。倏爾平沉。亟上方丈求證。適樞入府城。順不往見。水濵林下。放曠自如。已而歷抵諸師。皆不合。復自念。非樞不足依。洊走閩中見焉。樞遙見喜曰。我子今來也。順舉所悟求證。樞
曰。此第入門耳。最上一乘。則邈在萬里之外也。乃囑曰。汝可悉棄前解。專于參提上致力。則將自入閫奧矣。順從樞言。逾五閱月。一日將晚參。擬離禪榻。忽豁然有省。厲聲告樞曰。南泉敗闕。今已見矣。樞曰。不是心不是佛不是物。是何物。順曰。地上磚鋪。屋上瓦覆。樞曰。即今南泉在何處。順曰。鷂子過新羅。樞曰。錯。順亦曰。錯。樞曰。錯錯。順禮拜而退。樞曰。未然也。乃披大衣。鳴鐘集四眾。再行勘驗。順笑曰。未吐辭前已不相涉。和尚眼目何在。又為此一場戲劇耶。樞曰。要使眾皆知之。遂將宗門諸語。一一詢順。頓一一具答。樞囑曰。善自護持。勿輕泄也。久之。分座說法。樞歿。順嗣住院事。已而回浙。尋返永嘉。住報恩。復入閩住東禪。遷雪峰。還溫潛居林泉。壬子。懷渭主凈慈。舉順以為代。順初不從。繼而嘆曰。所貴沙門行者。隨緣應世。何所容心哉。乃振錫而往○寶金。留天界。壬子春正月既望。 上親。行獻佛之禮。夜將半。 敕金施摩陀伽斛法食。竣事寵賚優渥。夏五月。悉鬻衣盂之資。作佛事七日。乃示微疾。 上知之。親御翰墨。賜詩十二韻。有玄關盡悟。已成正覺之言。時疾革。不能詣闕謝。至六月四日。沐浴更衣。與四眾言別。正襟危坐。目將瞑。弟子請曰。和尚逝則
逝矣。不留一言。何以暴白於後世耶。金曰。三藏法寶。尚為故紙。吾言欲何為。夷然而逝。后三日茶毗。獲五色舍利。齒舌數珠不壞。紛然爭取。灰土為盡。
(癸丑)無夢曇噩禪師入寂
曇噩。隱居象山瑞龍別室。洪武三年。 詔徴江南有道僧。而噩與焉。館于天界寺。既奏對。 上憫其年耄。放令還山。六年二月。時噩年八十有九。一旦無疾。忽戒浴易衣。出器物。分遺叢林諸友。命弟子曰。三界空華。如風捲煙。六塵幻影。如湯澆雪。亙古亙今。惟一性獨存。吾之幻軀。今將入滅。滅后阇維。煆骨為塵。不可建塔以累後世。聽吾偈。曰吾有一物。無頭無面。要得分明。涅槃后看。言訖。斂目危坐而逝○可授。住龍華。一坐十三春。洪武六年。遷中天竺。行至錢塘江濵。凈慈諸勤舊謀曰。此大善知識。胡可失也。天竺尚可致。吾屬獨不能耶。帥眾邀居其位○智順。赴凈慈。欲大有設施。而諸僧負官逋者。係累滿庭。順為出涕。悉代償之。洪武六年。至南京。僅四閱月。沐浴書偈而逝。阇維獲舍利無算○慧照。住阿育。九年退于妙喜。泉上築室曰夢庵。掩關獨處。凝塵滿席不顧也。洪武癸丑十月朔。召門弟子曰。吾將西歸。汝輩有在外者。宜趣其還。越七日。屬後事于住持崇𥙿。沐浴更衣。索紙書偈
【現代漢語翻譯】 逝去了。沒有留下一句話。用什麼來向後世表明心跡呢？金（指某位僧人，具體含義不詳）說：『三藏法寶（佛教經典的總稱），尚且變成了故紙堆。我的話又有什麼用呢？』說完安詳地去世了。三天後火化，得到了五色舍利（佛教聖物，通常指高僧火化后的遺物）。牙齒、舌頭和念珠都沒有燒壞。人們紛紛爭搶，最後連灰土都被搶光了。
（癸丑年(1373)）無夢曇噩禪師圓寂
曇噩，隱居在象山瑞龍寺的別室。洪武三年(1370)，朝廷下詔徵召江南有道的僧人，曇噩也在其中。他住在天界寺。覲見皇上后，皇上憐憫他年老，放他回山。洪武六年(1373)二月，當時曇噩八十九歲。一天，他沒有生病，忽然要求沐浴更衣，拿出器物，分贈給叢林中的各位朋友。他告誡弟子說：『三界（佛教宇宙觀中的欲界、色界、無色界）的萬物都是虛幻的，如同風捲殘煙。六塵（色、聲、香、味、觸、法）的幻影，如同熱水澆雪。亙古至今，只有一性（指佛性）獨自存在。我的幻軀，現在將要入滅。入滅后火化，燒掉骨頭化為灰塵。不要建造佛塔來拖累後世。』說完留下偈語：『我有一物，無頭無面。要能分明，涅槃后看。』說完，合上眼睛端坐而逝。 可授，住在龍華寺，一坐就是十三年。洪武六年(1373)，遷往中天竺寺。走到錢塘江邊時，凈慈寺的各位老朋友商議說：『這位是大善知識（指有很高修行的人），怎麼可以失去呢？天竺寺還可以到達，難道我們這些人做不到嗎？』於是率領眾人邀請他住在自己的寺廟裡。 智順，前往凈慈寺，想要大有作為。但是各位僧人揹負著官府的債務，被拘禁的人擠滿了庭院。智順為此流淚，全部替他們償還了債務。洪武六年(1373)，到達南京，僅僅過了四個月，沐浴后寫下偈語而去世。火化后得到無數舍利。 慧照，住在阿育王寺，九年後退隱到妙喜寺。在泉水邊建造房屋，叫做夢庵。閉門獨居，灰塵堆滿了蓆子也不在意。洪武癸丑年(1373)十月初一，召集門下弟子說：『我將要西歸（指去世）。你們在外地的同門，應該儘快回來。』過了七天，將後事囑託給住持崇𥙿。沐浴更衣，索要紙筆寫下偈語。
【English Translation】 He passed away. Not leaving a single word. How to reveal his heart to posterity? Jin (referring to a monk, specific meaning unknown) said: 'The Tripitaka (the complete Buddhist canon), is already like old paper. What use would my words be?' He passed away peacefully. Three days later, he was cremated, and five-colored sarira (Buddhist relics, usually referring to the remains of eminent monks after cremation) were obtained. His teeth, tongue, and rosary were not destroyed. People scrambled to grab them, and even the ashes were all taken.
In the year of Gui Chou (1373), Chan Master Wumeng Tan'e passed away.
Tan'e lived in seclusion in a separate room of Ruilong Temple in Xiangshan. In the third year of Hongwu (1370), the imperial court issued an edict to summon eminent monks from Jiangnan, and Tan'e was among them. He stayed at Tianjie Temple. After meeting with the Emperor, the Emperor, pitying his old age, allowed him to return to the mountain. In the second month of the sixth year of Hongwu (1373), when Tan'e was eighty-nine years old, he suddenly, without illness, ordered a bath and change of clothes, took out his belongings, and distributed them to his fellow monks in the monastery. He instructed his disciples, saying: 'The phenomena of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm in Buddhist cosmology) are like wind-blown smoke. The illusions of the Six Dusts (form, sound, smell, taste, touch, and dharma) are like snow melted by hot water. From eternity to eternity, only the One Nature (referring to Buddha-nature) exists alone. My illusory body will now enter Nirvana. After my passing, cremate me and burn my bones to ashes. Do not build a pagoda to burden future generations.' After speaking, he left a verse: 'I have a thing, without head or face. If you want to understand it clearly, look after Nirvana.' After speaking, he closed his eyes and passed away in a seated posture. Keshou lived in Longhua Temple, sitting for thirteen years. In the sixth year of Hongwu (1373), he moved to Zhongtianzhu Temple. When he reached the Qiantang River, the old friends of Jingci Temple discussed, saying: 'This is a great virtuous teacher (referring to someone with high cultivation), how can we lose him? Tianzhu Temple can still be reached, can't we do it?' So they led the crowd to invite him to live in their temple. Zhishun went to Jingci Temple, wanting to achieve great things. However, the monks were burdened with debts to the government, and the detainees filled the courtyard. Zhishun wept for this and paid off all the debts for them. In the sixth year of Hongwu (1373), he arrived in Nanjing, and after only four months, he bathed and wrote a verse before passing away. Countless sarira were obtained after cremation. Huizhao lived in Ashoka Temple, and after nine years, he retired to Miaoxi Temple. He built a house by the spring, called Meng'an. He lived in seclusion, and he didn't care even if the dust was all over the mat. On the first day of the tenth month of the year of Gui Chou (1373) in Hongwu, he summoned his disciples and said: 'I am going to return to the West (referring to passing away). Those of you who are away should return as soon as possible.' Seven days later, he entrusted the affairs to the abbot Chong𥙿. He bathed and changed his clothes, and asked for paper and pen to write a verse.
。書已。恬然化滅。壽八十五。夏七十。茶毗。牙齒眼睛及數珠不壞。余成舍利。五色爛然○力金。退居同歸庵。洪武五年冬。復建法會。 大駕臨幸。詔金闡揚第一義諦。自公侯以至庶僚。環而聽之。靡不悅服。六年十二月日。忽示門弟子曰。吾有夙因未了。必當酬之。汝等勿以世相逼我。未幾。示微疾。謝去醫藥飲食。手書一偈。委順而化。停龕六旬。始行茶毗。視其貌如生。數珠齒牙不壞。設利羅無算。觀者競取之而去。
(甲寅)印原禪師入寂(中峰本法嗣臨濟二十世)
印原。自明本記莂。所至皆以叢林師子兒稱之。會清拙澄。將入日本建立法幢。原送至四明。澄曰。子能同歸。以輔成我乎。原曰。雲水之蹤。無住無心。何不可之有。即攝衣升舟。其後。澄能化行遐邇者。皆原力也。原還日本。歷主名剎。洪武甲寅春正月日。夜參半。召門人謂曰。吾今日逝矣。爾等即龕瘞之。母狥世俗行祭奠禮。更可遍語諸剎舊弟子。恪守吾平日所訓。使法輪永轉可也。黎明。賓朋候問。起居應接如平常。及午呼侍者曰。時至矣。可持觚翰來。及至。復曰。吾塔已成。惟未書額耳。大書心印二字。入室端坐。泊然入滅○李愿證。字大猷。姑熟人。母陶無嗣。晝夜禱于觀自在佛。夜夢一比丘尼。乘白鹿車抱嬰兒
【現代漢語翻譯】 現代漢語譯本：書寫完畢，他便安詳地圓寂了，享年八十五歲，僧臘七十年。火化后，牙齒、眼睛和念珠都完好無損，其餘部分化為五光十色的舍利子。力金退隱到同歸庵。洪武五年（1372年）冬天，再次舉辦佛事法會，皇帝親自駕臨，詔令力金禪師宣揚第一義諦。從公侯到普通官員，都環繞著他聆聽，無不心悅誠服。洪武六年（1373年）十二月某日，他忽然告訴弟子們說：『我還有前世的因緣未了，必須償還。你們不要用世俗的禮儀來逼迫我。』不久，他示現輕微的疾病，拒絕醫藥和飲食，親手寫下一首偈語，順應因緣而圓寂。停靈六十天後，才舉行火化，他的容貌栩栩如生，念珠和牙齒完好無損，舍利子無數，觀看的人爭相取走。 印原禪師圓寂（中峰明本的法嗣，臨濟宗第二十世）。 印原禪師自從得到中峰明本的印可后，所到之處都被稱為叢林中的獅子兒。適逢清拙澄禪師將要前往日本建立法幢，印原禪師送他到四明。清拙澄禪師說：『你能和我一同前往，來輔佐我完成這件事嗎？』印原禪師說：『雲遊僧人的軌跡，無所住，無所執，有什麼不可以的呢？』於是整理衣物登上船。後來，清拙澄禪師能夠遠播佛法，都是印原禪師的力量。印原禪師回到日本，歷任名剎住持。洪武甲寅年（1374年）春正月某日，在夜參時，召集門人說：『我今天就要走了，你們用龕安葬我就可以了，不要遵循世俗的禮儀舉行祭奠。還要告訴各寺院以前的弟子們，恪守我平日的教誨，使法輪永世運轉。』黎明時分，賓客朋友前來問候，他起居應對如平常。到了中午，他呼喚侍者說：『時間到了，可以拿筆墨來。』等到筆墨拿來后，他又說：『我的塔已經建好了，只是沒有題寫匾額罷了。』於是寫下『心印』二字，進入房間端坐，安詳地圓寂了。李愿證，字大猷，是姑熟人。他的母親陶氏沒有子嗣，日夜向觀自在佛祈禱，夜裡夢見一位比丘尼，乘坐白鹿車抱著一個嬰兒。
【English Translation】 English version: After finishing the writing, he peacefully passed away, at the age of eighty-five, with seventy years in the Sangha. After cremation, his teeth, eyes, and rosary remained intact, and the rest transformed into radiant, five-colored sarira (relics). Lijing retired to Tonggui Hermitage. In the winter of the fifth year of Hongwu (1372), he held another Dharma assembly, and the emperor personally attended, ordering Chan Master Lijing to expound the First Principle. From dukes and marquises to ordinary officials, all surrounded him to listen, and all were sincerely convinced. On a certain day in December of the sixth year of Hongwu (1373), he suddenly told his disciples: 'I have karmic debts from a previous life that must be repaid. Do not force me with worldly rituals.' Soon after, he showed slight illness, refused medicine and food, and personally wrote a verse, peacefully passing away in accordance with karma. After lying in state for sixty days, cremation was performed. His appearance was lifelike, his rosary and teeth intact, and countless sarira were found. Those who saw them competed to take them away. Chan Master Yinyuan passed away (a Dharma heir of Zhongfeng Mingben, the twentieth generation of the Linji school). Since Yinyuan was recognized by Zhongfeng Mingben, he was known as the 'lion cub' of the Sangha wherever he went. When Qingzhuo Cheng was about to go to Japan to establish the Dharma banner, Yinyuan sent him to Siming. Qingzhuo Cheng said, 'Can you come with me to assist me in completing this?' Yinyuan said, 'The traces of a wandering monk are without dwelling and without attachment. Why not?' So he arranged his robes and boarded the ship. Later, Qingzhuo Cheng's ability to spread the Dharma far and wide was all due to Yinyuan's efforts. Yinyuan returned to Japan and served as abbot of famous temples. On a certain day in the first month of the spring of the Jia Yin year of Hongwu (1374), during the night meditation, he summoned his disciples and said, 'I am leaving today. You can enshrine me in a niche, but do not follow worldly rituals to hold memorial services. Also, tell the former disciples in various temples to恪守 (kè shǒu:恪守 means to scrupulously abide by) my usual teachings, so that the Dharma wheel will turn forever.' At dawn, guests and friends came to inquire, and he responded as usual. At noon, he called the attendant and said, 'The time has come. Bring me pen and ink.' After the pen and ink were brought, he said again, 'My pagoda is already built, only the plaque has not been inscribed.' So he wrote the two characters '心印' (xīn yìn: 心印 means mind seal), entered the room, sat upright, and peacefully passed away. Li Yuanzheng, styled Dayou, was a native of Gushu. His mother, Tao, had no children and prayed to Avalokitesvara Bodhisattva day and night. At night, she dreamed of a Bhikkhuni (比丘尼: Buddhist nun) riding a white deer cart carrying a baby.
。授曰。此福慧兒也善視之。既而有娠。生未逾月。兒忽身熱如火。不進抱。母復夢前比丘尼。持栗數顆嚼食之。夢覺。兒汗下如雨遂瘳。年四歲。嬉戲父膝下。因授以記姓書。兒曰。此有何義。讀之將奚為。父大驚。更以孝經。一誦即能闇記。稍長。益駿發異常。父嘗手書楞嚴圓覺二經。逐卷取讀之。力白父母出家。祝髮受具。久之。杖錫來南京。謁慧曇于天界。曇命為侍者。謂曰。子才銳甚。宜留意文學。他日期子弘宗持教也。於是。獨坐一室。竺墳魯典。無不研窮。尋命掌記。戊申。出世嘉興水西寺。庚戌。遷吳興道場。未幾。退居武康山中。著觀幻子內外篇。以合儒釋一貫之妙。癸丑冬。還天界。時宋濂侍 上升武樓。遙望禪林顧濂曰。中有良僧乎。對曰。近有二僧。從吳越中來。皆能文辭。 上曰。其名謂何。曰一則愿證。一則證傳。 上曰。試取觀之。濂。因進證傳文一編。 上親覽。終卷曰。是或儒者之所不及。復問愿證所著。曰太常丞張丁家。有往復論性書。遂遣中官召丁。攜證書至。 上覆覽如前。喜曰。論議甚高。其鐵中錚錚者乎。明日。乃 召見謹身殿。慰勞備至。 敕吏部二僧皆除。應奉翰林文字。賜第太平門。及妻妾各二。令中秘給書籍。閉門習讀。三月俟髮長勝冠。然後蒞職。后三月。
【現代漢語翻譯】 現代漢語譯本： （比丘尼）授戒時說：『這是個有福有慧的孩子，好好照顧他。』不久之後，（母親）就懷孕了。生下孩子不到一個月，孩子忽然全身發熱如火，不讓人抱。母親又夢見之前的比丘尼，拿著幾顆栗子嚼著吃了。夢醒后，孩子汗如雨下，病就好了。四歲時，（孩子）在父親膝下玩耍，父親就教他認姓氏和書本。孩子說：『這有什麼意義？讀了它又有什麼用？』父親大吃一驚。又教他《孝經》，一讀就能背誦。稍微長大后，更加聰敏異常。父親曾經手抄《楞嚴經》、《圓覺經》兩部經書，（孩子）逐卷取來閱讀。極力請求父母允許他出家，剃髮受戒。很久之後，拄著錫杖來到南京，拜見慧曇于天界寺。慧曇讓他做侍者，對他說：『你的才氣非常銳利，應該留意文學。將來你會弘揚宗門，主持教化。』於是，（他）獨自坐在一個房間里，竺墳（印度典籍）魯典（儒家典籍），沒有不研究窮盡的。不久，被任命掌管記錄。戊申年（1308年），出任嘉興水西寺住持。庚戌年（1310年），遷往吳興道場。不久，退隱到武康山中，著《觀幻子內外篇》，以融合儒釋一貫的妙理。癸丑年（1313年）冬天，回到天界寺。當時宋濂在皇上的武樓侍奉，遙望禪林，皇上問宋濂說：『其中有好的僧人嗎？』回答說：『最近有兩位僧人，從吳越一帶過來，都能寫文章。』皇上說：『他們的名字叫什麼？』回答說：『一個叫愿證，一個叫證傳。』皇上說：『試著取他們的文章來看看。』宋濂就進獻了證傳的文章一編。皇上親自閱讀，讀完一卷說：『這是即使儒者也達不到的。』又問愿證所著的書。回答說：『太常丞張丁家，有往復論性的書。』於是派遣中官召張丁，攜帶書前來。皇上再次閱讀，和之前一樣，高興地說：『議論非常高明，真是鐵中錚錚之士啊。』第二天，皇上召見他們在謹身殿，慰勞備至。敕令吏部授予兩位僧人應奉翰林文字的官職，賜予在太平門的住宅，以及妻妾各兩名，命令中秘省供給書籍，閉門學習閱讀。三個月后，等頭髮長了，戴上長勝冠，然後就職。后三個月。
【English Translation】 English version: The (bhikkhuni) said while giving the precepts: 'This is a child with both merit and wisdom, take good care of him.' Soon after, (the mother) became pregnant. Less than a month after giving birth, the child suddenly had a fever as hot as fire and refused to be held. The mother then dreamed of the previous bhikkhuni, holding several chestnuts, chewing and eating them. Upon waking from the dream, the child sweated like rain, and the illness was cured. At the age of four, (the child) was playing on his father's lap, and the father taught him to recognize surnames and books. The child said, 'What is the meaning of this? What is the use of reading it?' The father was greatly surprised. He then taught him the Classic of Filial Piety, which he could recite after reading it once. As he grew older, he became even more intelligent and extraordinary. The father once hand-copied the two scriptures, the Surangama Sutra and the Perfect Enlightenment Sutra, and (the child) took them volume by volume to read. He earnestly requested his parents to allow him to leave home, shave his head, and receive the precepts. After a long time, he came to Nanjing with a khakkhara (a Buddhist monk's staff with metal rings) and visited Huitan at Tianjie Temple. Huitan made him his attendant and said to him, 'Your talent is very sharp, you should pay attention to literature. In the future, you will propagate the sect and preside over the teachings.' Thereupon, (he) sat alone in a room, studying and exhausting all the Vedangas (Indian scriptures) and Lu Classics (Confucian scriptures). Soon, he was appointed to be in charge of records. In the year wushen (1308), he became the abbot of Shuixi Temple in Jiaxing. In the year gengxu (1310), he moved to the Wuxing Daogchang. Soon after, he retired to Mount Wukang and wrote the Inner and Outer Chapters of Guanhuanzi, to integrate the wonderful principles of Confucianism and Buddhism. In the winter of the year guichou (1313), he returned to Tianjie Temple. At that time, Song Lian was serving the Emperor at the Wulou Tower, looking at the Chan forest from afar. The Emperor asked Song Lian, 'Are there any good monks among them?' He replied, 'Recently there are two monks who came from the Wu-Yue area, both of whom can write articles.' The Emperor said, 'What are their names?' He replied, 'One is called Yuanzheng, and the other is called Zhengchuan.' The Emperor said, 'Try to get their articles to take a look.' Song Lian then presented a volume of Zhengchuan's articles. The Emperor read it himself, and after finishing the volume, said, 'This is something that even Confucian scholars cannot achieve.' He then asked about Yuanzheng's writings. He replied, 'Zhang Ding, the Vice Minister of the Court of Imperial Sacrifices, has a book on the nature of the mind.' Thereupon, he sent a eunuch to summon Zhang Ding, bringing the book with him. The Emperor read it again, as before, and happily said, 'The arguments are very profound, truly a man of steel.' The next day, the Emperor summoned them to the Jinshen Hall and gave them great comfort. He ordered the Ministry of Personnel to grant the two monks the official position of Hanlin Academician, bestowed upon them residences at Taiping Gate, as well as two wives and concubines each, and ordered the Central Secretariat to provide books, to study and read behind closed doors. After three months, when their hair had grown, they would wear the Changsheng crown and then take office. Three months later.
證有疾。中使問疾者。絡繹于道。竟不起。病將革時。惟仰首言曰。死則死。所可憾者。受 上深恩。不能報爾。遂口授其友。草謝表。表未終而逝。 上夜夢證來謝服大布寬衣。巾稍欹。叩其家人。服色正同。因移棺撼巾不正。 上尤為嗟異。時甲寅春二月也。壽三十七。證傳即郭傳。字文遠。會稽人。與證同召。后升修起居注。遷考功監令。一日 上謂濂曰。卿言。楞伽為達摩氏印心之經。 朕閱之信然。人至難持者心也。觸物而動。淵淪天飛。隨念而遷。凝冰焦火。經言操存制伏之道。實與儒家言不異。使諸侯卿大夫人咸知此。縱未能上齊佛智。其禁邪思絕貪慾。其不胥為賢人君子之歸。濂對曰。誠如 聖諭。第其文學簡古。義趣淵微。宋臣蘇軾。頗嘗患其難讀耳。 上曰。此書生纏蔽文義之過也。朕于宮中。略覽數過。已悉領其大旨。即 敕奉御取經示濂。且點誦曰。如佛語心品第一卷所言。諸識有二種生。謂流注生。及相生。有二種住。謂流注住。及相住。有二種滅。謂流注滅。及相滅。此三相者。最為微隱。惟佛能究言之。第四卷所言。自心妄想非性。智慧觀察。不墮二邊。先身轉勝而不可壞得。自覺聖趣。是般若波羅蜜。此言六度萬行。互相融攝。成菩提分。皆繇般若成立。尤為深切。般若心經。金剛
般若經。皆心學所繫。不可不講習也○可傳。自得法于元長。去棲范蠡巖。巖有虎。一夕避去杭之仁和。去城東五里所。其地當元季。為戰鬥之區。莽無居人。及歸我明。遺民稍集。往往好勇嗜利。屠羊豕以成肆。傳憫之。托缽行化。有褚道真。與金薌者。首為迎禮。先是。真夢異僧至其廬。倡偈為贈。及見傳。儼然與夢不殊。真遂與薌。日乞食饋傳。且請右族。共建精舍一區。甲寅七月訖功。名其庵曰圓應○普仁。住智者禪寺。一坐十五夏。別筑燕居於西麓曰潛庵。將有終焉之志。洪武戊申。抗之中竺。請仁住持。仁欲往。郡守從容問曰。佛法有重輕耶。曰否。曰佛法既無重輕。師位寧有崇卑耶。仁一笑而止。甲寅。凈慈虛席。使者自武林。凡三至。仁乃起而應之。開法日。黑白環聽者千人。各挹深飲醲。嘆詠而去○初無慍。參竺元道公。請問狗子無佛性話。才開口。被道一喝。慍大悟。通身汗下。因呈頌云。狗子無佛性。春色滿皇都。趙州東院裡。壁上掛葫蘆。道乃發笑曰。恁么會又爭得。慍拂袖便出。嘗謂同參曰。此事如魚飲水。冷暖自知。決不在語言文字上。我輩若不遇這個老和尚。幾被知解埋沒一世。公等設有把茆蓋頭。當不忘所自。出世住明州靈巖。遷臺之瑞巖。示眾。穩坐家堂。因甚主人翁不識。掀翻
大海。摑碎須彌。平地上因甚抬腳不起。眼光爍破四天下。自家眉毛落盡。因甚不見前後。下語者。多不契。學者方景從。竟謝事入松巖。松巖在萬山之巔。人跡罕到。慍至。悉謝遣徒御。但緘一書寄寺眾。眾發緘。乃退院上堂語也。遂抵巖泣請還寺。慍堅拒不𠃔。甲寅。東夷聞慍名。使者入貢中國。兼奏請住持。慍至南京。以老病力辭。 上憫而不遣。留處天界。時學士宋濂。遇休沐。必訪慍。劇談道妙。是年冬。歸隱鄞江。丙寅七月日。忽示微疾。僧問疾者至。慍惟力談禪病。勉以祖道自重。無一語及世間相。索筆書偈云。七十八年。無法可說。末後一句。露柱饒舌。咄。端坐而逝。
(乙卯)德隱普仁禪師入寂
普仁。住凈慈。乙卯春。秘書事起。有誣智者寺僧。購名畫以歸者。事下刑曹。刑曹以仁舊主寺者。當知其是非。逮而質焉。事將白。仁忽示微疾于京師寓舍。屈指計曰。今夏五月矣。左右曰。然。曰此八月八日最良。吾將逝矣。至期整衣。端坐而逝。雖當溽暑。容色不變○可授。居凈慈二載。洪武八年八月日。擊鍵椎集眾。再三申精進之戒。手撾鼓而退。歸臥竹院。忽示微疾。端坐西向。召左右謂曰。吾將逝矣。左右進觚翰請書偈。授麾去之曰。吾宗本無言說。乃合爪連稱佛號。至聲漸微
【現代漢語翻譯】 現代漢語譯本 大海啊！拍碎了須彌山（佛教宇宙觀中的中心山）。為什麼在平地上卻抬不起腳？眼光能夠照破整個世界，自己的眉毛都掉光了，為什麼卻看不見前後？那些妄下斷語的人，大多不契合真理。學人們才剛剛開始追隨，禪師就辭去寺院事務，隱居到松巖。松巖位於萬山之巔，人跡罕至。智慍禪師到了那裡，遣散了所有的侍從，只寫了一封信寄給寺院的僧眾。僧眾打開信一看，原來是禪師退院時在法堂上說的話。於是僧眾趕到松巖，哭著請求禪師返回寺院，但智慍禪師堅決拒絕。甲寅年（1374年），東夷（古代對中國東方民族的稱謂，這裡指朝鮮）聽說了智慍禪師的名聲，派遣使者來中國進貢，同時奏請智慍禪師擔任住持。智慍禪師到達南京后，以年老多病為由堅決推辭。皇上憐憫他，沒有勉強，讓他留在天界寺。當時學士宋濂，每逢休假，必定去拜訪智慍禪師，深入探討佛法的奧妙。這年冬天，智慍禪師歸隱鄞江。丙寅年（1386年）七月某日，忽然感到身體不適。僧人詢問病情，智慍禪師只是盡力談論禪宗的病癥，勉勵僧人以祖師之道自重，沒有一句涉及到世俗的事情。他索要筆墨，寫下偈語說：『七十八年，無法可說。末後一句，露柱饒舌。咄！』然後端坐而逝。
（乙卯年（1375年））德隱普仁禪師圓寂
普仁禪師，住在凈慈寺。乙卯年（1375年）春天，發生了秘書的事情，有人誣陷智者寺的僧人，說他們購買名畫據爲己有。事情下達到刑部，刑部認為普仁禪師是原來的寺院住持，應該知道這件事的是非曲直，於是逮捕他來審問。事情將要真相大白的時候，普仁禪師忽然在京城的住所里示現輕微的疾病，屈指計算說：『現在是夏天五月了。』左右的人說：『是的。』禪師說：『今年八月八日是最好的日子，我將要離去了。』到了那天，他整理好衣服，端坐而逝。即使在盛夏，他的容貌也沒有改變。可授禪師，在凈慈寺住了兩年。洪武八年（1375年）八月某日，他敲擊犍椎召集大眾，再三申明精進的戒律，然後親手敲鼓退下，回到竹院休息。忽然感到身體不適，端坐面向西方，召集左右的人說：『我將要離去了。』左右的人遞上筆墨，請求他寫偈語。可授禪師揮手讓他們離開，說：『我的宗門本來就沒有言語可以表達。』於是合掌連聲稱念佛號，直到聲音漸漸微弱。
【English Translation】 English version The great ocean! Smashes Mount Sumeru (the central mountain in Buddhist cosmology). Why can't one lift their feet on level ground? Eyesight can pierce through the four continents, yet one's own eyebrows have fallen off. Why can't one see what's before and behind? Those who make pronouncements often don't align with the truth. Just as scholars begin to follow, the Chan master resigns from temple affairs and retreats to Pine Cliff. Pine Cliff is located at the peak of ten thousand mountains, rarely visited by people. When Yun (智慍) Chan Master arrived there, he dismissed all attendants, only sending a letter to the monks of the temple. The monks opened the letter and saw that it was what the Chan master had said in the Dharma Hall when he left the temple. So the monks rushed to Pine Cliff, weeping and begging the Chan master to return to the temple, but Yun Chan Master firmly refused. In the year Jia Yin (1374), the Eastern Yi (ancient term for peoples east of China, here referring to Korea) heard of Yun Chan Master's reputation and sent envoys to China to offer tribute, also requesting Yun Chan Master to be the abbot. After Yun Chan Master arrived in Nanjing, he firmly declined on the grounds of old age and illness. The Emperor took pity on him and did not force him, allowing him to stay at Tianjie Temple. At that time, scholar Song Lian, whenever he had a holiday, would visit Yun Chan Master and deeply discuss the mysteries of the Dharma. In the winter of that year, Yun Chan Master retired to Yinjiang. On a certain day in July of the year Bing Yin (1386), he suddenly felt unwell. When monks asked about his condition, Yun Chan Master only tried his best to talk about the 'illness' of Chan, encouraging the monks to value themselves with the way of the Patriarchs, without a single word about worldly matters. He asked for pen and ink and wrote a verse, saying: 'Seventy-eight years, nothing to say. The last line, the pillar is garrulous. Ha!' Then he passed away while sitting upright.
(Year Yi Mao (1375)) Chan Master De Yin Pu Ren passed away into silence.
Chan Master Pu Ren resided at Jingci Temple. In the spring of the year Yi Mao (1375), the matter of the secretary arose, someone falsely accused the monks of Zhizhe Temple of buying famous paintings and taking them for themselves. The matter was handed down to the Ministry of Justice, which believed that Chan Master Pu Ren, as the former abbot of the temple, should know the truth of the matter, so they arrested him for questioning. Just as the matter was about to come to light, Chan Master Pu Ren suddenly manifested a slight illness in his residence in the capital, counting on his fingers and saying: 'Now it is the fifth month of summer.' The people around him said: 'Yes.' The Chan master said: 'This year, the eighth day of the eighth month is the best day, I will be leaving.' When the day arrived, he tidied his clothes, sat upright, and passed away. Even in the heat of summer, his appearance did not change. Chan Master Ke Shou resided at Jingci Temple for two years. On a certain day in August of the eighth year of Hongwu (1375), he struck the gavel to gather the assembly, repeatedly emphasizing the precepts of diligence, then personally beat the drum and withdrew, returning to rest in the Bamboo Courtyard. Suddenly feeling unwell, he sat upright facing west, summoning the people around him and saying: 'I will be leaving.' The people around him offered pen and ink, requesting him to write a verse. Chan Master Ke Shou waved them away, saying: 'My school originally has no words to express.' Then he joined his palms and continuously chanted the Buddha's name, until the sound gradually faded.
而寂。茶毗。齒牙貫珠不壞。舍利光色晶瑩。如金銀水精者。遍滿於地○懷渭。自凈慈。退居錢塘梁渚。問道者。接踵而至。乙卯十二月日。忽示微疾。召門弟子。屬以後事。怡然而逝。火化。得不壞者三。曰牙齒。曰缽塞莫。曰室利羅。渭軀分短小。神宇超朗。終身持誦金剛經。未賞虛日。報國入院。季秋而山丹發花。一枝五萼。如佛手然。凈慈行化。有陳氏婦。預夢神僧臨其門。及渭至。稽首作禮。愿為尼以相依。渭舉大法開導之。其婦恍若有所悟入。渭行未百步。而婦竟與家人別。坐脫而去○初晉義熙中。有西域僧法愔。至廬山。與慧遠結社。已而來蘇。以唸佛三昧。化導有情。蘇人翕然歸之。為建凈壽院。后改名萬壽。元末。天下大亂。寺為兵所焚。洪武癸丑。蒲圻魏觀。來為郡。周視廢基。蹙額言曰。是剎之廢。不得名。浮屠不足以起之。行中仁公。乃寂照和尚。世適今住虎丘。德涵道融。堪為人天師。中興之責。庶其在是乎。遣使致書幣。凡三往而後應之。仁泊然獨居。未幾。遠近清修士。魚貫而來。仁曰。可矣。於是重興殿宇。百廢具舉。乙卯冬十月告成。仁太息曰。吾耄矣。宜選春秋強盛者繼之。乃退居松林蘭若。勤舊合輿議。延景瓛繼其席。瓛。字瑩中。
(丙辰)明叟昌禪師入寂(千巖長
【現代漢語翻譯】 現代漢語譯本：而寂滅。茶毗（火葬）。齒牙如貫珠般不壞。舍利光色晶瑩，如金銀水精一般，遍滿於地。懷渭禪師，從凈慈寺退居到錢塘梁渚，問道的人接連不斷。乙卯年（具體年份需要根據上下文推斷）十二月某日，忽然示現輕微的疾病，召集門下弟子，囑託後事，安詳地逝去。火化后，得到三件不壞之物：牙齒、缽塞莫（可能指某種法器或遺物）、室利羅（舍利）。懷渭禪師身軀短小，但精神氣宇超凡開朗，終身持誦《金剛經》，沒有虛度一日。報國寺入院時，季秋時節山丹花開放，一枝五萼，如同佛手一般。懷渭禪師在凈慈寺行化時，有一陳氏婦人，預先夢見神僧降臨其門。等到懷渭禪師到來，婦人稽首作禮，願意出家為尼以跟隨他。懷渭禪師以大法開導她，那婦人恍然有所領悟。懷渭禪師離開未及百步，那婦人竟然與家人告別，坐脫而去（坐化）。當初晉朝義熙年間（365-421年），有西域僧人法愔，來到廬山，與慧遠（334-416年）結社。之後來到蘇州，以唸佛三昧化導有情眾生，蘇州人紛紛歸附他，為他建造凈壽院，後來改名為萬壽寺。元朝末年，天下大亂，寺廟被士兵焚燬。洪武癸丑年（洪武六年，1373年），蒲圻人魏觀，來蘇州擔任太守，巡視寺廟的廢墟，皺著眉頭說：『這座寺廟的廢棄，不能以普通的浮屠（佛塔）來重建。』當時行中仁公，是寂照和尚，恰好住在虎丘，德行深厚，堪為人天導師，中興寺廟的責任，大概就在他身上吧。』於是派遣使者帶著書信和禮物，去了三次才應允。仁公淡泊獨居，沒過多久，遠近的清修之士，像魚貫一般前來。仁公說：『可以了。』於是重新興建殿宇，各種廢棄的事物都重新開始。乙卯年（具體年份需要根據上下文推斷）冬季十月竣工。仁公嘆息說：『我老了，應該選擇春秋鼎盛的人來繼承。』於是退居到松林蘭若，勤舊和合輿論，延請景瓛繼承他的位置。景瓛，字瑩中。 （丙辰年）明叟昌禪師入寂（千巖長
【English Translation】 English version: And passed into stillness. Cremated. Teeth remained intact like strung pearls. Śarīra (relics) shone with crystalline light, like gold, silver, or crystal, scattered all over the ground. Chan Master Huaiwei, retired from Jingci Temple to Liangzhu in Qiantang, where those seeking guidance came in droves. On a certain day in the twelfth month of the Yimao year (year needs to be inferred from context), he suddenly showed slight illness, summoned his disciples, entrusted them with his affairs, and passed away peacefully. After cremation, three indestructible things were found: teeth, a bowl-se-mo (possibly a Dharma implement or relic), and śrīra (relics). Huaiwei was short in stature but had a transcendent and bright spirit. Throughout his life, he recited the Diamond Sutra and never wasted a day. When he entered Baoguo Temple, in the late autumn, the mountain peony bloomed, with five sepals on one branch, resembling the hand of the Buddha. When Huaiwei was propagating the Dharma at Jingci Temple, there was a woman of the Chen family who had a dream of a divine monk coming to her door. When Huaiwei arrived, the woman bowed and paid respects, wishing to become a nun to follow him. Huaiwei enlightened her with the great Dharma, and the woman seemed to have gained some insight. Before Huaiwei had walked a hundred steps, the woman bid farewell to her family and passed away while sitting (sat in meditation and died). Initially, during the Yixi era of the Jin Dynasty (365-421 AD), there was a monk from the Western Regions named Fa Yin who came to Mount Lu and formed a society with Huiyuan (334-416 AD). Later, he came to Suzhou and used the Samadhi of Buddha-recitation to guide sentient beings. The people of Suzhou all flocked to him and built the Jingshou Temple for him, which was later renamed Wanshou Temple. At the end of the Yuan Dynasty, the world was in great chaos, and the temple was burned down by soldiers. In the Gui Chou year of the Hongwu era (1373 AD), Wei Guan from Puqi came to Suzhou as the prefect. He inspected the ruins of the temple and frowned, saying, 'The abandonment of this temple cannot be rebuilt with ordinary stupas (pagodas).' At that time, Ren Gong of Xingzhong, the Chan Master Jizhao, happened to be living in Tiger Hill, with profound virtue and capable of being a teacher of humans and devas. The responsibility of revitalizing the temple probably lies with him.' So he sent messengers with letters and gifts, and only after three visits did he agree. Ren Gong lived a simple and solitary life, and before long, pure practitioners from far and near came like a stream. Ren Gong said, 'It is possible.' So he rebuilt the halls and everything that had been abandoned was restored. It was completed in the tenth month of the winter of the Yimao year (year needs to be inferred from context). Ren Gong sighed and said, 'I am old, and I should choose someone in their prime to succeed me.' So he retired to Songlin Aranya, and with the consensus of the old colleagues, he invited Jing Huan to succeed him. Jing Huan, styled Yingzhong. (Bingchen year) Chan Master Mingsou Chang passed away (Qianyan Chang
法嗣臨濟廿一世)
明叟昌。得法元長。元至正己亥。與弟子無聞聰。結庵浦江縣東十五里。其地曰花山。庵名棲靜精舍。晝夜以禪寂為務。洪武丙辰十月日。一旦無疾辭眾。說偈曰。生本非生。滅亦無滅。撒手便行。虛空片月。說已。端坐而逝。昌歿。聰繼之。弗懈益虔。
(戊午)樸隱元凈禪師入寂(元叟端法嗣臨濟十七世)
元凈。住靈隱。入院甫浹日。左右請曰。寺政實繁乏都。寺僧司之。有德現者。稱多才。昔掌崇德莊田。能辟其萊蕪。以食四眾。儻以功舉。其誰曰不然。凈諾之。先是。勤舊有聞。歆現之獲田利。率無賴比丘。請前主僧代之。及現被選。大懼發其奸私。走崇德縣。列現過失。縣令丞置不問。未幾。有健令至。上其事刑部。刑部訊鞫。既得實。以凈為寺長。法當緣坐。移符逮凈。或謂凈曰。此三年前事爾。況師實不知。且不識聞。宜自辨訴可也。凈笑曰。定業其可逃乎。至部。部主吏問曰。現之犯禁。爾知之乎。曰知之。曰既知。當書責款以上。凈即操觚如吏言。尚書暨侍郎。覽之大驚曰。師當今名德也。惡宜有是洊審之。凈了無異辭。於是。皆謫陜西為民。聞亦大悔。且泣曰。聞草芥耳。豈意上累師德。蚤知至此。雖萬死不為也。凈弗顧。行至寶應。謂從者曰。吾四體
【現代漢語翻譯】 現代漢語譯本 （法嗣臨濟第二十一世）
明叟昌禪師，得法于元長禪師。元朝至正己亥年（1359年），與弟子無聞聰在浦江縣東十五里結廬而居，此地名為花山，庵名棲靜精舍，日夜以禪定寂靜為修行要務。洪武丙辰年（1376年）十月某日，明叟昌禪師無疾而終，臨終前說偈語：『生本非生，滅亦無滅，撒手便行，虛空片月。』說完，便端坐圓寂。明叟昌禪師圓寂后，無聞聰禪師繼承其衣缽，更加精進虔誠。
（戊午年）樸隱元凈禪師入寂（元叟端禪師法嗣臨濟第十七世）
元凈禪師，住持靈隱寺。剛入院不到一個月，寺中左右之人就請示說：『寺中事務繁多，缺乏管理之人。寺僧中有個叫有德現的人，大家都說他很有才能，以前掌管崇德莊田，能開墾荒地，以供養寺中僧眾。如果因為他的功勞而提拔他，誰會說不好呢？』元凈禪師答應了。在此之前，勤舊和尚聽說有德現能獲得田地利益，就唆使一些無賴比丘，請求前任住持僧人代替有德現。等到有德現被選中的時候，勤舊和尚非常害怕有德現揭發他的奸私，就跑到崇德縣，列舉有德現的過失。縣令和縣丞置之不理。不久，來了一個強硬的縣令，將此事上報刑部。刑部審訊查明事實后，因為元凈禪師是寺廟的住持，按照法律應當受到牽連，於是發文逮捕元凈禪師。有人對元凈禪師說：『這是三年前的事情了，況且您確實不知情，而且不認識勤舊和尚，應該自己辯解一下。』元凈禪師笑著說：『這是定業，怎麼能逃脫呢？』到了刑部，刑部的主事官員問：『有德現觸犯禁令，你知道嗎？』元凈禪師回答說：『知道。』主事官員說：『既然知道，就應該寫下認罪書。』元凈禪師就按照主事官員的話寫了下來。尚書和侍郎看了之後大驚，說：『這位禪師是當今的名德之人，不應該發生這樣的事情。』於是重新審問。元凈禪師始終沒有改變自己的說法。於是，尚書和侍郎都被貶到陜西做平民。勤舊和尚也非常後悔，哭著說：『我勤舊只是個草芥之人，沒想到會連累禪師的德行。早知道會這樣，就算萬死也不敢做啊。』元凈禪師不理會，走到寶應的時候，對隨從說：『我的身體……』
【English Translation】 English version (Successor of the Linji Lineage, 21st Generation)
Mingsou Chang, received the Dharma from Yuan Chang. In the year Jihai of the Zhizheng era of the Yuan Dynasty (1359 AD), he and his disciple Wuwen Cong built a hermitage fifteen miles east of Pujiang County. The place was called Huashan, and the hermitage was named Qijing Hermitage. Day and night, they devoted themselves to Chan meditation and tranquility. On a certain day in October of the Bingchen year of the Hongwu era (1376 AD), Mingsou Chang bid farewell to the assembly without illness, reciting a verse: 'Birth is inherently not birth, extinction is also without extinction, let go and walk freely, a solitary moon in the void.' After saying this, he sat in meditation and passed away. After Mingsou Chang's passing, Wuwen Cong succeeded him, becoming even more diligent and devout.
(Year Wuwu) Zen Master Puyin Yuanjing passed away (Yuan Souduan's Dharma successor, 17th generation of Linji)
Yuanjing, resided at Lingyin Temple. Barely a month after entering the temple, those around him requested, 'The temple affairs are numerous and lack management. Among the monks, there is one named Youde Xian, who is said to be very talented. He used to manage the Chongde manor and was able to reclaim wasteland to provide for the monks. If he is promoted because of his merits, who would say no?' Yuanjing agreed. Before this, Qinjiu had heard that Youde Xian could obtain land benefits, so he instigated some rogue monks to request the former abbot to replace Youde Xian. When Youde Xian was selected, Qinjiu was very afraid that Youde Xian would expose his deceit, so he went to Chongde County and listed Youde Xian's faults. The county magistrate and deputy magistrate ignored him. Soon, a strong magistrate arrived and reported the matter to the Ministry of Justice. After investigation, the Ministry of Justice found the facts and, because Yuanjing was the abbot of the temple, he should be implicated according to the law, so they issued a warrant to arrest Yuanjing. Someone said to Yuanjing, 'This happened three years ago, and you really didn't know about it, and you don't know Qinjiu. You should defend yourself.' Yuanjing smiled and said, 'This is fixed karma, how can I escape it?' When he arrived at the Ministry of Justice, the official in charge asked, 'Did you know that Youde Xian violated the law?' Yuanjing replied, 'I knew.' The official said, 'Since you knew, you should write a confession.' Yuanjing wrote as the official said. The Minister and Vice Minister were shocked and said, 'This Zen master is a famous virtuous person, this should not have happened.' So they re-examined the case. Yuanjing never changed his statement. Therefore, the Minister and Vice Minister were demoted to commoners in Shaanxi. Qinjiu also regretted it very much, crying and saying, 'I, Qinjiu, am just a nobody, I didn't expect to implicate the Zen master's virtue. If I had known this would happen, I wouldn't have done it even if it meant ten thousand deaths.' Yuanjing ignored him and, when he arrived at Bao Ying, he said to his followers, 'My body...'
稍異常時。報身殆將盡乎。夜宿寧國禪寺。凈女弟之夫陳義安。時為青州衛知事。移戌鳳陽。以道經寺中。凈悅曰。吾遺骸有所託矣。是夕共飯。猶備言遷謫之故。不見有憊色。明旦。忽端坐合爪。連稱無量壽佛名。泊然而逝。龕斂火焚。骨間舍利。叢布如珠○智及。居穹窿。戊午八月示微疾。九月四日。索筆書偈而逝。茶毗。火𦦨化成五色。有氣襲人。如沉水香。齒牙數珠不壞。遺骨紺澤。類青琉璃色。舍利交綴于上○慧朗。別號幻隱。臺州項氏子。七歲患疽。置床上。忽不見。已而求得之。問其故。曰頃睡中。有四童子舁至此。無他也。翼日疽愈。既長出家。參行端。端問。東嶺來。西嶺來。朗指草鞋曰。此是三文錢買得。端曰。未在更道。朗曰。某甲只如此。和尚作么生。端曰。念汝遠來。放汝三十棒。朗乃悟旨。久之。遂罄底蘊。曰才涉思惟。皆為剩法。出世五峰。戊午。住靈隱。
(己未)東溟慧日法師往生凈土(天臺宗)
慧日。住天竺前後二十五年。洪武改元。始獲謝事。時有學僧伽。奉 詔入京。魚貫而見。日年最高。白眉朱顏。其班前列。 上親問。以升濟沉溟之道。日備述其故。 上悅。顧眾謂曰。邇來學佛者。惟飽食優遊。沉貍歲月而已。如金剛楞伽諸經。皆攝心之要典。何不研
【現代漢語翻譯】 現代漢語譯本：稍有異常的時候，報身恐怕就要消散殆盡了吧。當晚我住在寧國禪寺，我的女弟子（凈女）的丈夫陳義安，當時擔任青州衛知事，被調到鳳陽戍守。因為路過寺中，凈悅說：『我的遺骸有地方可以安放了。』當晚一起吃飯，他還詳細說了被貶謫的原因，看不出有什麼疲憊的樣子。第二天早上，忽然端坐合掌，連續稱念無量壽佛（Amitābha）的名號，安詳地去世了。用龕收斂遺體火化，骨頭之間舍利（Śarīra，佛教聖物，通常指高僧火化后的結晶體）密集分佈，像珍珠一樣。智及，住在穹窿山，戊午年（1378年）八月顯出輕微的疾病，九月四日，索要筆寫下偈語而去世。火化后，火焰化成五種顏色，有一種氣味撲面而來，像沉香一樣。牙齒和念珠沒有燒壞，遺骨呈紺青色，像青琉璃的顏色，舍利交錯點綴在上面。慧朗，別號幻隱，是臺州項氏的兒子。七歲時得了毒瘡，被放在床上，忽然不見了。不久之後找到他，問他原因，他說：『剛才睡夢中，有四個童子抬我到這裡。』沒有其他的事情。第二天毒瘡就好了。長大后出家，參訪行端禪師。行端問：『從東嶺來？還是西嶺來？』慧朗指著草鞋說：『這是用三個銅錢買來的。』行端說：『還沒有說到根本上。』慧朗說：『我只能這樣說，和尚您怎麼說？』行端說：『念你遠道而來，放你三十棒。』慧朗於是領悟了禪宗的宗旨。過了很久，就徹底領悟了佛法的精髓，說：『只要稍微動用思惟，都是多餘的法。』後來出世在五峰山，戊午年（1378年）住持靈隱寺。 (己未年)東溟慧日法師往生凈土（天臺宗）。慧日，住在天竺（India）前後二十五年。洪武元年（1368年），才得以辭去職務。當時有學僧伽（Saṃgha，僧團）奉皇帝的詔令入京。依次拜見皇帝，慧日年紀最大，白眉毛紅臉色，排在隊伍的前面。皇上親自詢問他，用什麼方法可以救濟沉溺在苦海中的眾生。慧日詳細地陳述了其中的緣由。皇上很高興，回頭對眾人說：『近來學佛的人，只是飽食終日，無所事事，虛度光陰罷了。像《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）、《楞伽經》（Laṅkāvatāra Sūtra）等經典，都是攝心的重要典籍，為什麼不去研究呢？』
【English Translation】 English version: When there are slight abnormalities, the Reward Body (Saṃbhogakāya) is probably about to dissipate. That night, I stayed at Ningguo Chan Temple. Chen Yi'an, the husband of my female disciple (Jing Nü), was then the Zhishi (Prefect) of Qingzhou Guard, and was transferred to Fengyang to garrison. Because he passed by the temple, Jingyue said, 'My remains have a place to be placed.' That night, we ate together, and he still spoke in detail about the reason for his demotion, and did not appear tired. The next morning, he suddenly sat upright with his palms together, repeatedly chanting the name of Amitābha (Amitābha), and passed away peacefully. The body was collected in a niche and cremated, and Śarīra (Śarīra, Buddhist relics, usually referring to the crystals after the cremation of eminent monks) were densely distributed among the bones, like pearls. Zhiji lived in Qionglong Mountain. In the eighth month of the Wuwu year (1378), he showed a slight illness. On the fourth day of the ninth month, he asked for a pen and wrote a verse and passed away. After cremation, the flames turned into five colors, and a scent assaulted people, like agarwood. The teeth and rosary beads were not destroyed, and the remains were dark blue, like the color of blue lapis lazuli, with Śarīra interspersed on them. Huilang, also known as Huanyin, was the son of the Xiang family of Taizhou. At the age of seven, he suffered from carbuncles and was placed on the bed, but suddenly disappeared. After a while, he was found. When asked why, he said, 'Just now in my sleep, four children carried me here.' There was nothing else. The next day, the carbuncles healed. After growing up, he became a monk and visited Chan Master Xingduan. Xingduan asked, 'Did you come from Dongling? Or from Xiling?' Huilang pointed to his straw sandals and said, 'These were bought for three copper coins.' Xingduan said, 'You haven't gotten to the root of it yet.' Huilang said, 'I can only say this, what does the monk say?' Xingduan said, 'Considering that you have come from afar, I will give you thirty blows.' Huilang then realized the essence of Chan Buddhism. After a long time, he thoroughly understood the essence of the Dharma, saying, 'As long as you use thinking slightly, it is all superfluous Dharma.' Later, he emerged in Wufeng Mountain, and in the Wuwu year (1378), he became the abbot of Lingyin Temple. (Jiwei Year) Dharma Master Huiri of Dongming was reborn in the Pure Land (Tiantai School). Huiri lived in India (India) for twenty-five years. In the first year of Hongwu (1368), he was finally able to resign from his duties. At that time, there were Saṃgha (Saṃgha, monastic community) who entered the capital by imperial decree. They met the emperor in order. Huiri was the oldest, with white eyebrows and a red face, and was in the front of the line. The emperor personally asked him what method could be used to save sentient beings who were drowning in the sea of suffering. Huiri described the reasons in detail. The emperor was very happy and turned to the crowd and said, 'Recently, those who study Buddhism only eat their fill all day long, do nothing, and waste their time. Classics such as the Vajracchedikā Prajñāpāramitā Sūtra (Vajracchedikā Prajñāpāramitā Sūtra) and the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) are important classics for focusing the mind, why not study them?'
窮其義。茍有不通。質諸白眉法師可也。自後數 召見。字而不名。及建鐘山法會。請日說毗尼凈戒。辭歸上天竺。日修西土安養之學。十二年秋七月朔日。夢青蓮華生方池中。華色敷腴。清芬襲人。既窹。召弟子曰。此生凈土之祥也。吾去人間世。殆不遠乎。至四日。趺坐書頌。合爪而寂。壽八十九。臘七十三。藏全身於山之西峰。日軀幹修偉。眉長一寸餘。其白勝雪。目睛閃閃射人。道德餘光所照。不問耄倪。見日經行。輒曰。我白眉和尚來也。爭持香華。以為供養。居嘗顏面嚴冷。片言不妄發。即發雖對王公大臣。未嘗出一軟媚語。至於誘掖後進。色溫如春陽。
(辛酉)萬峰時蔚禪師入寂(千巖長法嗣臨濟廿一世)
時蔚。住鄧蔚山三十餘年。學徒奔湊。示眾。大凡參學做工夫者。先將平日所知所見。人我利名。盡情掃卻。然後將本參話頭。頓在目前。行住坐臥時也參。著衣吃飯時也參。屙屎送尿時也參。靜鬧閑忙時也參。喜怒哀樂時也參。但於十二時中。心心無間。唸唸相續。不忘這個話頭。須是大起疑情。大疑即大悟。不疑即不悟。悟即悟自本心。明即明自本性。古人云。佛見法見。是二種鐵圍山。若有所見。盡成其障。所以證道歌云。心是根。法是塵。兩種猶如鏡上痕。痕垢盡除光始現。
【現代漢語翻譯】 現代漢語譯本：徹底研究它的含義。如果有什麼不明白的地方，可以去請教白眉法師。之後多次被（皇帝）召見，（皇帝）稱呼他的字而不直呼其名。等到建造鐘山法會時，（皇帝）請他講解《毗尼凈戒》。他辭別（皇帝）回到上天竺寺，每日修習西方凈土安養之學。十二年秋天七月初一，夢見青蓮華從方池中生出，花色豐滿美麗，清香撲鼻。醒來后，召集弟子說：『這是往生凈土的祥兆啊，我離開人世，大概不遠了吧。』到初四，跏趺而坐，寫下頌詞，合掌圓寂，享年八十九歲，僧臘七十三年。將全身安葬在山之西峰。他軀幹高大偉岸，眉毛長一寸多，其白色勝過雪，目光炯炯有神。道德的光輝照耀下，無論老少，見到他經行時，總是說：『我們的白眉和尚來了。』爭相拿著香和花，來供養他。他平時面容嚴肅冷峻，很少說話，即使說話，即使面對王公大臣，也從未說過一句軟媚的話。至於引導後輩，臉色卻像春天的陽光一樣溫暖。 （辛酉年(1621)）萬峰時蔚禪師圓寂（千巖長禪師的法嗣，臨濟宗第二十一世） 時蔚禪師，住在鄧蔚山三十多年，學徒紛紛前來。他開示大眾說：『凡是參禪學道做功夫的人，首先要把平日所知所見、人我之分、名利之心，全部掃除乾淨。然後把所參的話頭，放在眼前。行住坐臥時也要參，穿衣吃飯時也要參，大小便時也要參，安靜喧鬧、空閑忙碌時也要參，喜怒哀樂時也要參。只要在十二時中，心心相續，唸唸不斷，不忘記這個話頭。必須大起疑情，大疑才能大悟，不疑就不能悟。悟就是悟到自己的本心，明就是明白自己的本性。古人說，佛見、法見，是兩種鐵圍山，如果有所見，都會成為障礙。所以《證道歌》說：心是根本，法是塵埃，這兩種就像鏡子上的痕跡。痕跡污垢全部清除，光明才會顯現。』
【English Translation】 English version: Exhaustively study its meaning. If there is anything you don't understand, you can consult the White-Eyebrow Dharma Master. Afterwards, he was summoned several times (by the emperor), (the emperor) addressed him by his courtesy name instead of his given name. When the Zhongshan Dharma Assembly was built, (the emperor) invited him to explain the 'Vinaya Pure Precepts'. He bid farewell (to the emperor) and returned to Upper Tianzhu Temple, where he practiced the Western Pure Land cultivation of peaceful nourishment every day. On the first day of the seventh month of autumn in the twelfth year, he dreamed of a blue lotus flower growing in a square pond, the color of the flower was rich and beautiful, and the fragrance was refreshing. After waking up, he summoned his disciples and said, 'This is an auspicious sign of being reborn in the Pure Land, my departure from the human world is probably not far away.' On the fourth day, he sat in the lotus position, wrote a eulogy, and passed away with his palms together, at the age of eighty-nine, with seventy-three years of monastic life. His whole body was buried on the west peak of the mountain. His body was tall and majestic, his eyebrows were more than an inch long, their whiteness surpassed snow, and his eyes were bright and piercing. Under the illumination of the remaining light of his morality, whether old or young, when they saw him walking, they always said, 'Our White-Eyebrow Monk is here.' They competed to hold incense and flowers to offer to him. He usually had a solemn and cold face, and rarely spoke, even when speaking, even when facing princes and ministers, he never uttered a soft or flattering word. As for guiding the younger generation, his expression was as warm as the spring sun. (In the XinYou year (1621), Chan Master Wanfeng Shiwei passed away (Dharma successor of Chan Master Qianyan Chang, 21st generation of the Linji School)) Chan Master Shiwei lived in Dengwei Mountain for more than thirty years, and students flocked to him. He instructed the public, saying: 'All those who practice Chan and study the Way must first sweep away all their usual knowledge and views, the distinction between self and others, and the desire for fame and gain. Then put the topic of your meditation right in front of you. Meditate while walking, standing, sitting, and lying down, meditate while dressing and eating, meditate while defecating and urinating, meditate in quiet and noisy places, in leisure and busyness, meditate in joy, anger, sorrow, and happiness. As long as you keep your mind uninterrupted and your thoughts continuous throughout the twelve hours, do not forget this topic of meditation. You must arouse great doubt, great doubt leads to great enlightenment, no doubt leads to no enlightenment. Enlightenment is to realize your own original mind, understanding is to understand your own original nature. The ancients said that the view of the Buddha and the view of the Dharma are two kinds of iron mountains, if there is something to see, it will become an obstacle. Therefore, the 'Song of Enlightenment' says: The mind is the root, the Dharma is dust, these two are like traces on a mirror. When all traces and dirt are removed, the light will appear.'
心法雙忘性即真。此事不論根性利鈍。即要信得及。行得切時節到來。忽然觸著磕著。洞明大事。祖師云。我本求心不求佛。法界元來無一物。佛者覺也。如何是覺。㘞呵呵。方知此語。實無妄也。且道。笑個什麼。經云。心生大歡喜。自知當作佛。然須如是。須經大善知識。爐鞴煆煉。將來方可續佛慧命。謹參。洪武辛酉。正月十五日。告眾曰。吾今時節至矣。大眾切莫遠去。二十九日。忽沐浴更衣。付囑曰。如今已得須向山間林下钁頭邊。接引一個半個。闡揚吾道。報佛恩德。不可攀高接貴。輕慢下流。逐利追名。迷真惑道。如今末法將沉。汝等切須仔細。復書偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。遂趺坐而逝。塔全身於院西。蔚一生清苦。衲衣蒲履之外。錙銖不蓄。至於室中舉古驗今。直截根源。並無剩語。所有示眾法語等。不肯留傳。但曰。從上佛祖言說。句句朝宗。言言見諦。後學初機。略不聽從。況吾區區杜田話柄乎。悉付火燼。門人記錄。略成文卷。仍行於世。得法弟子甚眾。而無念勝學者獨號能紹其傳云。
佛祖綱目卷第四十一(終)
No. 1594-H
余編次佛祖綱目四十一卷。甫竣崇禎壬申春。黃澹志王心岫諸君子。倡導勸緣。謀付剞劂。是年七月。余忽
【現代漢語翻譯】 現代漢語譯本： 『心』與『法』雙雙忘卻，『自性』（本性，指眾生本具的佛性）即是真理。這件事與根性是聰慧還是愚鈍無關，關鍵在於要深信不疑，並且切實地去實行。當時節因緣到來，忽然間受到觸動或碰撞，就能徹底明白這件大事。祖師說：『我本來是求『心』（指自心，本性），而不是求『佛』（覺悟者）。法界（宇宙萬有）原本就空無一物。』『佛』（覺）就是覺悟的意思。什麼是覺悟呢？㘞呵呵（笑聲）。這時才知道這句話真實不虛。且說，笑的是什麼呢？經書上說：『心中生起極大的歡喜，自己知道將來能夠成佛。』然而必須像這樣，必須經過大善知識（指有很高修行和智慧的導師）像爐火一樣錘鍊，將來才可以繼承佛的智慧和生命。謹此參拜。 洪武辛酉年（1381年）正月十五日，告誡眾人說：『我如今時日將至了，大家千萬不要走遠。』二十九日，忽然沐浴更衣，囑咐說：『如今我已經得道，必須到山間林下，在田地勞作時，接引一兩個有緣人，來宣揚我的佛法，報答佛的恩德。』不可攀附權貴，輕視地位低下的人，追逐利益和名聲，迷惑于虛妄而背離真道。如今末法時代將要來臨，你們一定要仔細謹慎。』 又寫下偈語說：『七十九年，一味耕田。懸崖撒手，杲日當天。』於是結跏趺坐而逝。全身建塔于寺院西邊。蔚一生清苦，除了破舊的僧衣和蒲草鞋之外，一分一毫也不積蓄。至於在室內，他引用古人的事例來驗證今人的修行，直指問題的根源，沒有多餘的話。所有開示眾人的法語等等，都不肯留下流傳，只是說：『從前的佛祖所說的話，句句都歸宗于真理，字字都能見到真諦。』後來的學人，剛入門時，稍微不聽從，更何況我這區區杜田（作者自謙）的話呢？』全部付之一炬。門人記錄下來，略微成文卷，仍然在世間流傳。得法的弟子很多，而無念勝學者獨自號稱能夠繼承他的傳承。 《佛祖綱目》卷第四十一（終） No. 1594-H 我編纂《佛祖綱目》四十一卷，剛剛完成於崇禎壬申年（1632年）春天。黃澹志、王心岫等各位君子，倡導勸募，謀劃付梓刊刻。這年七月，我忽然……
【English Translation】 English version: When both 『mind』 and 『dharma』 are forgotten, 『true nature』 (referring to the inherent Buddha-nature of all beings) is the truth. This matter is not related to whether one's capacity is sharp or dull. The key is to have deep faith and to practice diligently. When the time and conditions arrive, suddenly being touched or bumped, one can thoroughly understand this great matter. The Patriarch said: 『I originally seek 『mind』 (referring to one's own mind, the inherent nature), not seek 『Buddha』 (the enlightened one). The Dharma-realm (the universe and all things) is originally empty and without anything.』 『Buddha』 (覺) means enlightenment. What is enlightenment? 㘞呵呵 (sound of laughter). Only then does one realize that this statement is truly not false. And what is the laughter about? The scriptures say: 『The mind gives rise to great joy, and one knows that one will become a Buddha in the future.』 However, it must be like this, and one must be tempered like a furnace by a great and wise teacher (referring to a mentor with high cultivation and wisdom), so that one can inherit the Buddha's wisdom and life in the future. I respectfully pay homage. On the fifteenth day of the first month of the Xin You year of Hongwu (1381), he told the assembly: 『My time is approaching, everyone must not go far.』 On the twenty-ninth day, he suddenly bathed and changed his clothes, and instructed: 『Now that I have attained the Way, I must go to the mountains and forests, and while working in the fields, guide one or two people with affinity, to propagate my Dharma, and repay the Buddha's kindness.』 Do not cling to the powerful and wealthy, and despise those of low status, pursue profit and fame, be deluded by falsehood and deviate from the true path. Now that the Dharma-ending age is about to come, you must be careful and cautious.』 He also wrote a verse saying: 『Seventy-nine years, single-mindedly tilling the fields. Letting go on the cliff, the bright sun is in the sky.』 Then he sat in full lotus posture and passed away. A pagoda was built for his whole body on the west side of the monastery. Wei lived a life of purity and hardship, and besides his worn-out monk's robe and rush sandals, he did not accumulate a penny. As for in the room, he cited the examples of the ancients to verify the practice of the present people, pointing directly to the root of the problem, without superfluous words. All the Dharma talks given to the assembly, etc., he was unwilling to leave behind to be circulated, but only said: 『The words spoken by the Buddhas and Patriarchs of the past, every sentence returns to the truth, and every word sees the true meaning.』 Later learners, when they first enter, slightly disobey, let alone my mere words of Du Tian (the author's self-deprecation)?』 All were burned to ashes. The disciples recorded it, slightly forming a written volume, which is still circulating in the world. Many disciples attained the Dharma, but Wu Nian Shengxue alone claimed to be able to inherit his lineage. The Outline of the Buddha Ancestors, Volume 41 (End) No. 1594-H I compiled the forty-one volumes of the Outline of the Buddha Ancestors, and just completed it in the spring of the Ren Shen year of Chongzhen (1632). Huang Danzhi, Wang Xinxiu and other gentlemen, advocated fundraising and planned to have it engraved and printed. In July of this year, I suddenly...
患脾疾。老年精血乾枯。似無生理。余于生死。業已坦然。獨是書佛祖命脈所關。挍勘刊刻。刷印流通。須一一躬親。非歲月了。局可柰何。是夜夢人持書一封像一幅。啟視書云。知汝欲開坦然書院。像則夢中竊計。此丁南羽所畫觀音大士像也。明旦脾疾遂愈。因追憶萬曆丁巳元旦五更。夢入一殿宇。莊嚴高聳。金碧輝煌大士。身長丈餘。南面而立。余方拜起。大士手抱一嬰兒。授余曰。無智亦無得。以無所得故。豈所為坦然者。即無所得之真種子。令余小子普覺。大千盡未來際。而共證無生乎。阿那含拘尼佛偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。實有知則無所得。無所得則坦然。此正先佛后佛。互證教外別傳之秘旨。而余小子編次四十一卷。綱目之微意也。學者其無忽諸。
(壬申臘月三十日五更。夢一縉紳相貌非常。楫余而謝曰。拙稿蒙老先生訂贗。余曰。老先生真稿。未知的有幾篇。曰四十一篇。是日偶人持嘉興新進談生考卷來。揭視首題。下注云。宗師考取第幾十名首卷。次題云。太尊考取第幾十名首卷。既云幾十名。又云首卷。余怪問故。則曰。卷者篇也。始悟夢中四十一篇者乃綱目四十一卷。云事關佛祖冥證。不得不附跋於此。佛弟子朱時恩謹識)。
【現代漢語翻譯】 現代漢語譯本： 我患有脾臟疾病，年老體衰，精血乾枯，似乎沒有生理機能了。對於生死，我已經坦然面對。唯獨這部關係到佛祖命脈的書籍，校勘刊刻、刷印流通，必須一一親自過問，不是短時間可以完成的，這可怎麼辦呢？當天夜裡，我夢見有人拿著一封書信和一幅畫像。打開書信，上面寫著：『知道您想要開辦坦然書院。』畫像則是夢中暗自思忖，這是丁南羽所畫的觀音大士像啊。第二天早上，我的脾臟疾病竟然痊癒了。因此追憶起萬曆丁巳年（1587年）元旦五更時分，夢中進入一座殿宇，莊嚴高聳，金碧輝煌。大士身長一丈多，面朝南站立。我正要拜起，大士手中抱著一個嬰兒，授予我說：『無智亦無得，以無所得故。』難道所說的『坦然』，就是無所得的真種子，令我這小子普覺，大千世界直到未來，而共同證得無生嗎？阿那含拘尼佛的偈語說：『佛不見身知是佛，若實有知別無佛。智者能知罪性空，坦然不怖于生死。』如果執著于『實有知』，就無法達到『無所得』；達到『無所得』，才能真正『坦然』。這正是先佛后佛，互相印證教外別傳的秘密旨意，而我這小子編纂四十一卷的《綱目》，正是爲了闡發這微妙的意義啊。學者們千萬不要忽略它啊！
（壬申年（1632年）臘月三十日五更，夢見一位縉紳，相貌非常，向我作揖並感謝說：『我的拙劣稿件蒙老先生訂正。』我說：『老先生的真稿，不知道有幾篇？』回答說：『四十一篇。』當天，恰好有人拿著嘉興新進談生的考卷來。打開一看，第一題下面註明：『宗師考取第幾十名的首卷。』第二題寫著：『太尊考取第幾十名的首卷。』既說是幾十名，又說是首卷，我奇怪地詢問原因。回答說：『卷就是篇的意思。』這才明白夢中說的『四十一篇』，就是《綱目》的四十一卷。這件事關係到佛祖的冥冥證明，不得不附上跋文在此。佛弟子朱時恩謹識。） English version: I suffered from a spleen ailment, and being old and frail, my essence and blood were depleted, seemingly devoid of physiological function. I have already faced life and death with equanimity. However, this book, which concerns the very lifeline of the Buddha, requires my personal attention in its collation, engraving, printing, and distribution. This cannot be accomplished in a short time, what can be done? That night, I dreamt of someone holding a letter and a portrait. Upon opening the letter, it read: 'Knowing that you wish to establish the Tanran (Equanimity) Academy.' The portrait, I pondered in the dream, was the image of Avalokiteśvara (Guanyin) Bodhisattva painted by Ding Nanyu. The next morning, my spleen ailment was miraculously cured. This reminded me of a dream I had on the fifth watch of the first day of the Wanli Ding Si year (1587), where I entered a majestic and towering palace, resplendent in gold and jade. The Bodhisattva, over ten feet tall, stood facing south. As I was about to prostrate myself, the Bodhisattva held a baby and bestowed it upon me, saying: 'Without wisdom, there is also no attainment, because of no attainment.' Could it be that 'Tanran (Equanimity)' refers to the true seed of 'no attainment,' enabling this humble one to awaken universally, throughout the vast universe and into the infinite future, and together realize non-birth? The verse of Anāgāmi (Anahan) Kaundinya Buddha says: 'The Buddha knows the Buddha without seeing the body; if there is truly knowledge, there is no other Buddha. The wise can know the emptiness of the nature of sin, and face life and death with equanimity, without fear.' If one clings to 'truly having knowledge,' one cannot attain 'no attainment'; only by attaining 'no attainment' can one truly achieve 'Tanran (Equanimity).' This is precisely the secret intention of the transmission outside the teachings, mutually verified by past Buddhas and future Buddhas. And my humble self, in compiling the forty-one chapters of the 'Outline,' aims to elucidate this subtle meaning. May scholars not neglect it!
(On the fifth watch of the thirtieth day of the twelfth month of the Ren Shen year (1632), I dreamt of a high-ranking official with an extraordinary appearance, who bowed to me and thanked me, saying: 'My humble drafts have been corrected by the esteemed elder.' I asked: 'How many chapters are there in the esteemed elder's true drafts?' He replied: 'Forty-one chapters.' On that day, someone happened to bring the examination papers of the newly advanced Tan Sheng from Jiaxing. Upon opening them, the first question was marked: 'The top paper of the master who passed in the several tenth place.' The second question read: 'The top paper of the Taizun (Great Venerable) who passed in the several tenth place.' Since it said 'several tenth place' and also 'top paper,' I strangely inquired about the reason. The reply was: 'A 'juan (卷)' is the same as a 'pian (篇)'.' Only then did I realize that the 'forty-one chapters' in the dream referred to the forty-one chapters of the 'Outline.' This matter concerns the unseen proof of the Buddha, and I cannot but append this postscript here. Respectfully recorded by the Buddhist disciple Zhu Shi'en.)
【English Translation】 English version: I suffered from a spleen ailment, and being old and frail, my essence and blood were depleted, seemingly devoid of physiological function. I have already faced life and death with equanimity. However, this book, which concerns the very lifeline of the Buddha, requires my personal attention in its collation, engraving, printing, and distribution. This cannot be accomplished in a short time, what can be done? That night, I dreamt of someone holding a letter and a portrait. Upon opening the letter, it read: 'Knowing that you wish to establish the Tanran (Equanimity) Academy.' The portrait, I pondered in the dream, was the image of Avalokiteśvara (Guanyin) Bodhisattva painted by Ding Nanyu. The next morning, my spleen ailment was miraculously cured. This reminded me of a dream I had on the fifth watch of the first day of the Wanli Ding Si year (1587), where I entered a majestic and towering palace, resplendent in gold and jade. The Bodhisattva, over ten feet tall, stood facing south. As I was about to prostrate myself, the Bodhisattva held a baby and bestowed it upon me, saying: 'Without wisdom, there is also no attainment, because of no attainment.' Could it be that 'Tanran (Equanimity)' refers to the true seed of 'no attainment,' enabling this humble one to awaken universally, throughout the vast universe and into the infinite future, and together realize non-birth? The verse of Anāgāmi (Anahan) Kaundinya Buddha says: 'The Buddha knows the Buddha without seeing the body; if there is truly knowledge, there is no other Buddha. The wise can know the emptiness of the nature of sin, and face life and death with equanimity, without fear.' If one clings to 'truly having knowledge,' one cannot attain 'no attainment'; only by attaining 'no attainment' can one truly achieve 'Tanran (Equanimity).' This is precisely the secret intention of the transmission outside the teachings, mutually verified by past Buddhas and future Buddhas. And my humble self, in compiling the forty-one chapters of the 'Outline,' aims to elucidate this subtle meaning. May scholars not neglect it!
(On the fifth watch of the thirtieth day of the twelfth month of the Ren Shen year (1632), I dreamt of a high-ranking official with an extraordinary appearance, who bowed to me and thanked me, saying: 'My humble drafts have been corrected by the esteemed elder.' I asked: 'How many chapters are there in the esteemed elder's true drafts?' He replied: 'Forty-one chapters.' On that day, someone happened to bring the examination papers of the newly advanced Tan Sheng from Jiaxing. Upon opening them, the first question was marked: 'The top paper of the master who passed in the several tenth place.' The second question read: 'The top paper of the Taizun (Great Venerable) who passed in the several tenth place.' Since it said 'several tenth place' and also 'top paper,' I strangely inquired about the reason. The reply was: 'A 'juan (卷)' is the same as a 'pian (篇)'.' Only then did I realize that the 'forty-one chapters' in the dream referred to the forty-one chapters of the 'Outline.' This matter concerns the unseen proof of the Buddha, and I cannot but append this postscript here. Respectfully recorded by the Buddhist disciple Zhu Shi'en.)
佛祖綱目。迥異他書。上續慧命。下度群品。真心樂助者。固已旋趨於覺路。見聞隨喜者。亦且共脫夫迷途。本願大法流通。統祈自他兼利。真如福德。各各無邊。至於王心岫居士。捐貲助刻首末二本。外復助刊刻刷印銀貳拾兩。特愿過去先祖王朝松。先祖母毛氏。先父王孫熙。先母張氏等。盡獲超升。現在側室顧氏。長男王鈺。生母盧氏。次男王鉉生母盧氏等。均蒙保祐。本色道人。彈指無非佛事云。
皇明崇禎癸酉孟冬日心空居士朱時恩敬書
【現代漢語翻譯】 現代漢語譯本： 《佛祖綱目》，與其他的書籍截然不同。向上延續佛法的慧命，向下普度眾生。真心樂於幫助的人，自然已經迅速走向覺悟之路；見聞並隨喜的人，也將共同脫離迷惑的歧途。本願大法流通，共同祈願自利利他，真如福德，人人無邊。至於王心岫居士，捐獻資財助印首末兩卷，另外又捐助刊刻印刷銀兩二十兩。特愿過去的先祖王朝松，先祖母毛氏，先父王孫熙，先母張氏等，都能獲得超升。現在側室顧氏，長子王鈺，生母盧氏，次子王鉉，生母盧氏等，都能蒙受保佑。本色道人說，彈指之間無不是佛事。
皇明崇禎癸酉年（1633年）孟冬日，心空居士朱時恩恭敬書寫。
【English Translation】 English version: The 'Compendium of the Buddha's Lineage' is distinctly different from other books. It continues the wisdom-life of the Buddha upwards and delivers all beings downwards. Those who sincerely rejoice in helping are already swiftly moving towards the path of enlightenment; those who see, hear, and rejoice will also together escape the path of delusion. May the great Dharma of the original vow circulate, universally praying for the benefit of both oneself and others, and may the Tathagata-blessings be boundless for each and every one. As for layman Wang Xinxiu, he donated funds to assist in engraving the first and last volumes, and further donated twenty taels of silver for engraving, printing, and publishing. He especially wishes that his deceased ancestors Wang Chaosong, his grandmother Madam Mao, his late father Wang Sunxi, and his late mother Madam Zhang, may all be liberated and ascend to higher realms. May his current concubine, Madam Gu, his eldest son Wang Yu, whose mother is Madam Lu, and his second son Wang Xuan, whose mother is Madam Lu, all be protected and blessed. The true Daoist says that every snap of the fingers is nothing but a Buddha-activity.
Respectfully written by layman Zhu Shi'en, named Xinkong, in the first month of winter, in the Guiyou year (1633) of the Chongzhen reign of the Imperial Ming Dynasty.