X86n1595_佛祖正傳古今捷錄
卍新續藏第 86 冊 No. 1595 佛祖正傳古今捷錄
No. 1595-A 佛祖正傳古今捷錄序
佛祖正傳機語事蹟。見於兩土之文者。凡數十家。按西天諸祖。出自梁之僧祐祖述支疆。是以支那正派傳燈諸錄。得以沿襲。備載存乎大藏。周遍寰宇。歷二千六百餘年。家傳戶誦。使吾輩得睹先賢面目。若揭日月于中天。恩則溥矣。柰何宏博浩渺。曷能博綜約究。況諸家著述。皆祖傳燈。然傳燈止於宋之密庵咸杰而已。其下元明迄今。十七八傳。尚未聞其名號。況氏族朝代之出處乎。因閱藏典。以天童老人曹溪源流。兼輯少林六世。仍采正傳事蹟。朝代僧臘。謚賜法嗣。目曰古今正傳捷錄。俾未至者。溯流而尋源。既入者。統本以運末。不用搜求。便入法王寶藏。一覽而眾美具足。吾佛所謂觀彼久遠。猶如今日。不圖一會儼然。祇貴流通正眼。集者意在斯焉。若吾佛應世七十九年。示涅槃相。當週代穆王壬申之歲。后一千一十七年。傳二十世。至阇夜多。即此土漢孝明永平丁卯。教被華夏。至一千四百七十年。傳二十八世。即梁武普通元年庚子歲。乃達磨至金陵之際。已上事蹟。方冊頗多。人所共曉。斯不重出。聊備來哲博覽云。
大清康熙五年歲在丙午上元后學雪兆性識並頌
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 86 冊 No. 1595 《佛祖正傳古今捷錄》
No. 1595-A 《佛祖正傳古今捷錄序》
關於佛祖正傳的機鋒話語和事蹟，記載於印度和中國的文獻中，大約有幾十家之多。考察西天（指印度）的歷代祖師，出自梁朝的僧祐整理的印度典籍。因此，中國正統的傳燈錄得以沿襲，詳細記載並儲存在大藏經中，流傳於整個世界。經歷了二千六百多年，家家戶戶傳誦，使我們這些後輩能夠瞻仰先賢的面容，就像把太陽和月亮懸掛在天空中一樣，恩德真是太廣大了。但是，內容宏大浩瀚，怎麼能夠廣泛研究並深入探究呢？況且各家的著作，都依據傳燈錄。然而，傳燈錄只記載到宋朝的密庵咸杰為止。他之後的元朝、明朝直到現在，十七八代，還沒有聽說過他們的名號，更何況他們的氏族朝代和出身呢？因此，我查閱藏經，以天童寺老人的曹溪源流，兼輯少林六世的事蹟，仍然採納正傳的事蹟，包括朝代、僧臘、謚號、賜予的法嗣等，命名為《古今正傳捷錄》。使未入門的人，能夠追溯源流；已經入門的人，能夠統合根本以運用末節。不用到處搜求，就能進入法王的寶藏，一覽之下，各種美好都具備了。這就像佛所說的『觀察那久遠的事情，就像今天發生的一樣』。不期望一時聚會，只重視流通正眼。編纂者的用意就在這裡。如果說佛應世七十九年，示現涅槃之相，應當在周朝穆王壬申年（約公元前967年）。之後一千一百一十七年，傳到第二十世阇夜多（Jhayata），即中國漢孝明帝永平丁卯年（公元67年），佛教傳入華夏。再過一千四百七十年，傳到第二十八世，即梁武帝普通元年庚子年（公元520年），是達磨（Bodhidharma）到達金陵的時候。以上這些事蹟，在書籍中記載很多，人們都知道，因此不再重複列出，姑且作為後來學者廣泛閱讀的參考。
大清康熙五年歲在丙午上元后學雪兆性識並頌
【English Translation】 English version 卍 New Continued Collection, Volume 86, No. 1595: A Quick Compilation of the Correct Transmission of Buddhas and Patriarchs Through Ancient and Modern Times
No. 1595-A Preface to A Quick Compilation of the Correct Transmission of Buddhas and Patriarchs Through Ancient and Modern Times
The pivotal sayings and deeds of the Buddhas and Patriarchs, as found in the texts of both India and China, number approximately several dozen. Examining the Patriarchs of the Western Heaven (India), they originate from the Indian texts compiled by the monk You of the Liang dynasty. Therefore, the orthodox Chinese records of the Transmission of the Lamp have been able to be inherited, fully recorded, and preserved within the Great Treasury, circulating throughout the world. Having passed through more than two thousand six hundred years, they are recited by every household, enabling us, later generations, to behold the faces of the virtuous predecessors, like hanging the sun and moon in the mid-sky, such is the vastness of their grace. However, how can one broadly study and deeply investigate such vast and boundless content? Moreover, the writings of all the schools are based on the Transmission of the Lamp. Yet, the Transmission of the Lamp only records up to Mi'an Xianjie of the Song dynasty. From the Yuan and Ming dynasties until now, seventeen or eighteen generations have passed, and their names have not yet been heard, let alone their clans, dynasties, and origins. Therefore, I have consulted the Tripitaka, using the Caoxi lineage of the old man of Tiantong Temple, and also compiled the deeds of the sixth generation of Shaolin, still adopting the deeds of the Correct Transmission, including dynasties, monastic years, posthumous titles, and bestowed Dharma heirs, naming it 'A Quick Compilation of the Correct Transmission Through Ancient and Modern Times'. This enables those who have not yet entered to trace the stream to find the source, and those who have already entered to integrate the root to utilize the branches. Without needing to search everywhere, one can enter the treasure of the Dharma King, and with a single glance, all beauties are complete. This is like what the Buddha said, 'Observing that distant past is like what happens today.' Not expecting a temporary gathering, only valuing the circulation of the correct Dharma eye. The compiler's intention lies here. If it is said that the Buddha responded to the world for seventy-nine years, manifesting the appearance of Nirvana, it should be in the year of Renshen (approximately 967 BCE) of King Mu of the Zhou dynasty. After one thousand one hundred and seventeen years, it was transmitted to the twentieth generation, Jhayata, which is the year Dingmao (67 CE) of Emperor Ming of the Han dynasty in China, when Buddhism was introduced to China. After another one thousand four hundred and seventy years, it was transmitted to the twenty-eighth generation, which is the year Gengzi (520 CE), the first year of the Putong era of Emperor Wu of the Liang dynasty, when Bodhidharma arrived in Jinling. The above deeds are recorded in many books, and people know them, so they are not repeated here, and are only provided as a reference for later scholars to read widely.
In the fifth year of the Kangxi era of the Great Qing dynasty, in the year Bingwu, after the Lantern Festival, the student Xue Zhao, with his knowledge and praise.
No. 1595
佛祖正傳古今捷錄(附拈頌)
西蜀比丘 果性 集
初祖菩提達磨大師
姓剎帝利。南印土香至王季子也。得法於二十七祖般若多羅。祖囑曰。俟吾滅后六十年。當往震旦國闡化。問曰。彼有法器。堪繼吾宗。千載之下。有留難否。祖預為讖偈。迨尊者順世。師乃演化本國。六宗歸正。時至東行。王具大舟。實以眾寶。躬率臣僚。送至海濵。凡三週達于南海。時梁普通元年庚子九月。刺史蕭昂表上。有詔迎見。王問。如何是聖諦第一義。師曰。廓然無聖。王曰。對朕者誰。師曰不識。王未契。遂渡江至魏。止嵩山少林寺。面壁而坐。越九年。欲返西天。乃命門人。盍言所得。有道副道育尼總持。各呈見解。最後慧可禮拜依位而立。祖曰。汝得吾髓。乃以從上囑累授之曰。吾來此土。見赤縣神洲。有大乘氣象。今既得汝。吾意已終。言畢。端居而逝。起塔熊耳山定林寺。時梁武大通二年。后三歲。遇宋云于蔥嶺之事。頌。
廓然無聖對梁王 話不投機暗渡江 雖使神光輸一臂 令人千古嘆行藏
二祖慧可大師
武牢姬氏子。少博群書。極精玄理。及覽佛經。超然有悟。依龍門得度具戒。年四十。定中見神。告曰。將登聖果。須臾頭痛如刺。
【現代漢語翻譯】 現代漢語譯本 No. 1595
佛祖正傳古今捷錄(附拈頌)
西蜀比丘 果性 集
初祖菩提達摩（Bodhidharma）大師
姓剎帝利（Kshatriya），是南印度香至王（King Xiangzhi）的小兒子。從第二十七祖般若多羅（Prajnatara）處得法。般若多羅囑咐說：『等我去世六十年後，你應該前往震旦國（古代中國的稱謂）弘揚佛法。』菩提達摩問道：『那裡有可以繼承我宗的法器嗎？千年之後，會有阻礙嗎？』般若多羅預先說了讖語偈頌。等到般若多羅圓寂后，菩提達摩便在本國演化佛法，使六宗歸於正道。時機成熟后，準備東行。國王準備了大船，裝滿了各種寶物，親自率領臣僚，送到海邊。總共花了三年時間到達南海。時值梁普通元年（520年）庚子九月，刺史蕭昂上表稟告，皇帝下詔迎接。梁武帝問道：『如何是聖諦第一義？』菩提達摩回答：『廓然無聖。』梁武帝問：『那面對朕的是誰？』菩提達摩說：『不識。』梁武帝沒有領悟。於是菩提達摩渡江到達魏國，住在嵩山少林寺，面壁而坐。過了九年，想要返回西天，於是命令門人說出各自的見解。有道副、道育、尼總持，各自呈述了自己的見解。最後慧可（Huike）禮拜后依位而立。菩提達摩說：『你得到了我的髓。』於是將從上代代相傳的法脈囑託授予慧可，說：『我來到這片土地，看到赤縣神洲（古代中國的稱謂）有大乘氣象，如今既然得到了你，我的心願已經了結。』說完，端坐而逝。在熊耳山定林寺建造佛塔。時值梁武帝大通二年（528年）。三年後，宋云在蔥嶺遇到了菩提達摩。 頌。
廓然無聖對梁王， 話不投機暗渡江 雖使神光輸一臂， 令人千古嘆行藏
二祖慧可（Huike）大師
是武牢姬氏的兒子。年少時博覽群書，極其精通玄理。等到閱讀佛經，超然有所領悟。依止龍門剃度受戒。四十歲時，在禪定中見到神，神告訴他說：『將要登上聖果，不久後會頭痛如刺。』
【English Translation】 English version No. 1595
A Quick Record of the Authentic Transmission of the Buddha Ancestors (with Gatha and Praise)
Compiled by Bhiksu Guoxing of Western Shu
The First Ancestor, Great Master Bodhidharma
His surname was Kshatriya, the youngest son of King Xiangzhi of Southern India. He received the Dharma from the Twenty-seventh Ancestor Prajnatara. The Ancestor instructed him, saying, 'Sixty years after my passing, you should go to the land of Zhendan (ancient name for China) to propagate the teachings.' Bodhidharma asked, 'Are there vessels of Dharma there capable of succeeding my lineage? Will there be difficulties after a thousand years?' The Ancestor foretold with a prophetic verse. After Prajnatara passed away, Bodhidharma propagated the Dharma in his own country, bringing six schools back to the right path. When the time came to travel east, the King prepared a large ship filled with treasures and personally led his officials to see him off at the seashore. It took three years to reach the South Sea. It was the ninth month of the Gengzi year of the first year of the Putong era of the Liang Dynasty (520 AD). The Prefect Xiao Ang submitted a memorial, and an imperial edict was issued to welcome him. Emperor Wu of Liang asked, 'What is the first meaning of the highest truth?' Bodhidharma replied, 'Vast emptiness, nothing holy.' Emperor Wu asked, 'Who is the one facing me?' Bodhidharma said, 'I don't know.' Emperor Wu did not understand. Thereupon, Bodhidharma crossed the river to the Wei Dynasty and stayed at Shaolin Temple on Mount Song, sitting facing a wall. After nine years, wanting to return to the Western Heaven, he instructed his disciples to speak of their understanding. Daofu, Daoyu, and Bhiksuni Zongchi each presented their views. Finally, Huike bowed and stood in his place. Bodhidharma said, 'You have obtained my marrow.' Then he entrusted and transmitted the Dharma lineage passed down from above, saying, 'I came to this land and saw that Chixian Shenzhou (ancient name for China) had the atmosphere of Mahayana. Now that I have obtained you, my wish is fulfilled.' After speaking, he sat upright and passed away. A pagoda was built at Dinglin Temple on Mount Xionger. It was the second year of the Datong era of Emperor Wu of the Liang Dynasty (528 AD). Three years later, Song Yun encountered Bodhidharma in the Congling Mountains. Praise.
'Vast emptiness, nothing holy,' he answered Emperor Liang, Words not aligned, he secretly crossed the river. Though Shenguang offered an arm, It makes people sigh at his whereabouts for thousands of years.
The Second Ancestor, Great Master Huike
He was the son of the Ji family of Wulao. In his youth, he read widely and was extremely proficient in profound principles. When he read the Buddhist scriptures, he suddenly had an awakening. He relied on Longmen to be tonsured and receive the precepts. At the age of forty, he saw a deity in meditation, who told him, 'You are about to ascend to the holy fruit, and soon you will have a headache like a prick.'
欲行求醫。神復告曰。此換骨耳。非常痛也。因此告師。師視其頂。有五峰隆起。喻曰。神既助汝。可行求道。吾聞天竺達磨。近至少林。宜往依之。遂詣參承。祖常端坐面壁。莫聞誨勵。師自惟。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。侍立遲明。積雪過膝。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。徒勞勤苦。師聞誨勵。斷臂祖前。祖曰。汝今斷臂吾前。求亦可也。宜名慧可。師曰。我心未寧。乞師安心。祖曰。將心來。與汝安。師曰。覓心了不可得。祖曰。吾與汝安心竟。於是得法。至北齊天平二年。得燦付法。自往鄴都。行化三十四載。因辯和法師謗於邑宰翟仲侃。加師以法。祖知前業。怡然委順。示寂于大隋開皇十三年三月十六日。壽一百有七。葬磁州東北。頌。
談玄說妙語喃喃 一見胡僧便絕言 斷臂峰頭云得髓 腥風從此落人間
三祖僧燦大師
以白衣謁二祖曰。弟子身纏風恙。請師懺罪。祖曰。將罪來。與汝懺。士良久曰。覓罪了不可得。祖曰。吾與汝懺罪竟。宜依佛法僧住。曰今見師。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。始知罪性不在
【現代漢語翻譯】 現代漢語譯本 想要去尋求醫治。神靈再次告訴他說：『這是換骨，非常痛苦。』因此告訴師父。師父看他的頭頂，有五個峰隆起，比喻說：『神既然幫助你，可以去尋求真理。我聽說天竺（India）的Bodhidharma（菩提達摩）最近在少林寺，應該去依止他。』於是前往參拜侍奉。Bodhidharma（菩提達摩）常常端坐面壁，沒有聽到教誨勉勵。慧可大師自己想：『過去的人求道，敲骨取髓，刺血濟饑，鋪散頭髮掩蓋泥土，跳下懸崖喂老虎，古時候尚且如此，我又是什麼人呢？』侍立到天亮，積雪超過膝蓋。Bodhidharma（菩提達摩）說：『諸佛無上的微妙之道，經過漫長的時間精進勤奮，難以做到的能夠做到，不是忍耐而能夠忍耐的。怎麼能用小的德行小的智慧輕視怠慢，想要期望真正的佛法，只是徒勞勤苦。』慧可大師聽到教誨勉勵，在Bodhidharma（菩提達摩）面前砍斷手臂。Bodhidharma（菩提達摩）說：『你現在在我面前砍斷手臂，求法也可以。應該叫你慧可。』慧可大師說：『我的心還沒有安定，請師父為我安心。』Bodhidharma（菩提達摩）說：『把心拿來，我為你安。』慧可大師說：『尋找心，最終找不到。』Bodhidharma（菩提達摩）說：『我已經為你安心完畢。』於是在北齊天平二年（535年）得到僧燦（Sengcan）傳法，親自前往鄴都，修行教化三十四年。因為辯和法師在縣令翟仲侃面前誹謗，把罪名加在慧可大師身上。Bodhidharma（菩提達摩）知道這是前世的業報，安然順從，在大隋開皇十三年（593年）三月十六日圓寂，享年一百零七歲，葬在磁州東北。頌詞： 談論玄妙的道理，言語喃喃，一見到胡僧（Bodhidharma）便不再說話。 在斷臂峰頂，雲霧中得到了真髓，腥風從此降落人間。 三祖Sengcan（僧燦）大師 穿著白衣拜見二祖，說：『弟子身患風病，請師父懺悔罪過。』二祖說：『把罪拿來，我為你懺悔。』這位居士很久之後說：『尋找罪，最終找不到。』二祖說：『我已經為你懺悔罪過完畢。應該依止佛法僧居住。』居士說：『現在見到師父，已經知道是僧，不知道什麼叫做佛法。』二祖說：『是心是佛，是心是法，法和佛沒有分別，僧寶也是這樣。』居士說：『開始知道罪的本性不在內外中間，也不在其他地方。』二祖知道他是可以教導的人才，於是允許他出家，第二年春天剃度。
【English Translation】 English version He desired to seek medical treatment. The spirit told him again, 'This is bone replacement, it is extremely painful.' Therefore, he told his master. The master looked at the top of his head, there were five peaks rising, and he喻 (yù, metaphorically) said, 'Since the spirit is helping you, you can seek the Dao (道, the Way). I heard that Bodhidharma (菩提達摩, an Indian Buddhist monk) of Tianzhu (天竺, India) is recently at Shaolin Temple, you should go and rely on him.' So he went to pay homage and serve. Bodhidharma (菩提達摩) often sat upright facing the wall, and no teachings or encouragement were heard. Huike (慧可, name of the master) thought to himself, 'In the past, people seeking the Dao (道) would knock on bones to extract marrow, pierce blood to relieve hunger, spread hair to cover mud, and throw themselves off cliffs to feed tigers. The ancients were still like this, so what kind of person am I?' He stood waiting until dawn, and the accumulated snow was over his knees. Bodhidharma (菩提達摩) said, 'The supreme and wonderful Dao (道) of all Buddhas requires diligent effort over vast kalpas (劫, eons), doing what is difficult to do, and enduring what cannot be endured. How can one lightly and arrogantly expect the true vehicle with small virtues and small wisdom, only to toil in vain?' Huike (慧可) heard the teachings and encouragement, and cut off his arm in front of Bodhidharma (菩提達摩). Bodhidharma (菩提達摩) said, 'Now that you have cut off your arm in front of me, seeking the Dharma (法, the teachings) is also possible. You should be named Huike (慧可).' Huike (慧可) said, 'My mind is not yet at peace, please master, pacify my mind.' Bodhidharma (菩提達摩) said, 'Bring your mind here, and I will pacify it for you.' Huike (慧可) said, 'Searching for the mind, it is ultimately unattainable.' Bodhidharma (菩提達摩) said, 'I have already finished pacifying your mind for you.' Thereupon, he obtained the Dharma (法). In the second year of Tianping (天平) of the Northern Qi Dynasty (北齊, 535 AD), he received the Dharma (法) from Sengcan (僧燦, name of the third patriarch), and personally went to Yedu (鄴都, an ancient city) to practice and transform for thirty-four years. Because Dharma Master Bianhe (辯和法師) slandered him before the magistrate Zhai Zhongkan (翟仲侃), the crime was added to Huike (慧可). Bodhidharma (菩提達摩) knew that this was a karmic retribution from a previous life, and he calmly submitted. He passed away on the sixteenth day of the third month of the thirteenth year of Kaihuang (開皇) of the Great Sui Dynasty (大隋, 593 AD), at the age of one hundred and seven, and was buried northeast of Cizhou (磁州, a prefecture). Eulogy: Talking about profound mysteries, muttering words, once seeing the Hu monk (胡僧, Bodhidharma), he stopped speaking. At the peak of the severed arm, he obtained the essence in the clouds, and the bloody wind fell into the human world from then on. Third Patriarch Sengcan (僧燦, name of the third patriarch) Wearing white clothes, he visited the Second Patriarch and said, 'This disciple is afflicted with wind disease, please master, repent for my sins.' The Second Patriarch said, 'Bring your sins here, and I will repent for you.' The layman said after a long time, 'Searching for sins, they are ultimately unattainable.' The Second Patriarch said, 'I have already finished repenting for your sins. You should abide by the Buddha, Dharma (法), and Sangha (僧, monastic community).' The layman said, 'Now that I have seen the master, I already know that he is a monk, but I do not know what is called the Buddha and the Dharma (法).' The Second Patriarch said, 'This mind is the Buddha, this mind is the Dharma (法), the Dharma (法) and the Buddha are not different, and so is the Sangha (僧).' The layman said, 'I am beginning to know that the nature of sin is not inside, outside, or in between, nor is it in other places.' The Second Patriarch knew that he was a teachable talent, so he allowed him to leave home, and tonsured him in the spring of the following year.
內外中間。祖然之。即為剃髮曰。是吾寶也。宜名僧燦。乃付衣法曰。汝受吾教。宜處深山。未可行化。當有國難。般若多羅懸記。所謂心中雖吉外頭㐫者。是也。吾有宿累。今往酬之。諦思聖記。勿罹世難。后值周武廢教。往來太湖司空山。深自韜晦。積十餘載。人無知者。至隋開皇十二年。遇沙彌道信付法。后歷羅浮諸山舊止。士民相率皈依。為四眾說法。于大樹之下。儼然合掌立逝。時隋煬帝大業二年丙寅十月五日。有信心銘。行於世。
身纏風恙罪何辜 一見醫王業海枯 罪生既無心亦泯 大家相對嘴盧都
四祖道信大師
姓司馬。居河內。父徙蘄州。師幼慕空宗。諸解脫門。宛如宿習。請於三祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求脫乎。信于言下大悟。服勞九載。攝心無𥧌。既嗣祖風。脅不至席者六十年。隋大業十三載。領徒抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖憫之教誦摩訶般若。賊眾望雉堞間。若有神兵。乃相謂曰。城中必有異人。遂即引去。一日往黃梅值童子。付以衣法。時唐高祖武德中。往破頭山。訪懶融而隱。學徒奔湊。唐太宗響祖道德。三詔不赴。帝怒。敕取首來。使至。師引頸就刃。神色不變。使還奏。太宗彌加嘆慕。
【現代漢語翻譯】 現代漢語譯本 內外中間。祖然之。即為剃髮，說：『這是我的寶貝啊。』於是給他取名僧燦（Sengcan）。便將衣法傳授給他，說：『你接受了我的教法，應該隱居深山，暫時不要弘揚佛法。將來會有國家災難。』般若多羅（Prajnatara）曾經預言過，就是所說的『心中雖吉外頭兇』。我過去有宿業，現在要去償還。仔細思考聖人的預言，不要遭遇世間的災難。』後來遇到周武帝（561-578）廢除佛教，僧燦便往來於太湖司空山，深深地隱藏自己，十多年沒有人知道他。直到隋朝開皇十二年（592），遇到沙彌道信（Daoxin）便將衣法傳授給他。之後又到羅浮山等以前居住過的地方。當地的士人和百姓爭相歸依，為四眾弟子說法。在一棵大樹下，安詳地合掌站立而逝。當時是隋煬帝大業二年（606）丙寅十月五日。有《信心銘》流傳於世。
身纏風恙罪何辜， 一見醫王業海枯。 罪生既無心亦泯， 大家相對嘴盧都。
四祖道信（Daoxin）大師
姓司馬，居住在河內。父親遷居到蘄州。道信大師從小就仰慕空宗，對於各種解脫法門，好像是前世就學習過一樣。他向三祖僧璨（Sengcan）請求說：『希望和尚慈悲，請傳授我解脫法門。』三祖說：『誰束縛了你？』道信說：『沒有人束縛我。』三祖說：『既然沒有人束縛你，那你還要求解脫幹什麼呢？』道信在三祖的言語下大悟。服侍三祖九年，攝心一念不生。繼承了三祖的禪風后，六十年間從不躺臥休息。隋朝大業十三年（617），帶領弟子到達吉州，遇到盜賊圍城，七十天都不能解圍，城中百姓非常恐慌。道信大師憐憫他們，教他們誦唸《摩訶般若波羅蜜多》。盜賊們從城墻上望去，好像有神兵一樣，於是互相說道：『城中一定有異人。』就撤兵離開了。有一天，道信大師前往黃梅，遇到一個童子，便將衣法傳授給他。當時是唐高祖武德年間（618-626），道信大師前往破頭山，拜訪懶融禪師並隱居在那裡，學徒們紛紛前來。唐太宗聽說道信大師的道德，多次下詔書請他入宮，道信大師都沒有答應。唐太宗很生氣，下令取他的首級來。使者到達后，道信大師引頸就戮，神色沒有改變。使者回去稟報，唐太宗更加歎服敬慕。
【English Translation】 English version Inwardly and outwardly, Sengcan (Sengcan) affirmed him. He then shaved his head, saying, 'This is my treasure.' So he named him Sengcan (Sengcan). He then passed on the robe and Dharma, saying, 'You have received my teachings, you should dwell in the deep mountains, and not yet propagate the Dharma. There will be national calamities in the future.' Prajnatara (Prajnatara) had predicted, 'Though auspicious within, inauspicious without.' I have past karmic debts, and now I go to repay them. Carefully consider the sage's prophecy, and do not encounter worldly difficulties.' Later, during the reign of Emperor Wu of the Northern Zhou Dynasty (561-578) when Buddhism was suppressed, Sengcan traveled between Mount Sikong in Taihu Lake, deeply concealing himself, and for more than ten years no one knew of him. Until the twelfth year of the Kaihuang era of the Sui Dynasty (592), he met the novice Daoxin (Daoxin) and passed on the robe and Dharma to him. Afterwards, he went to Mount Luofu and other places where he had previously resided. The local scholars and people vied to take refuge in him, and he preached the Dharma to the fourfold assembly. Under a large tree, he peacefully stood with his palms together and passed away. It was the fifth day of the tenth month of the Bingyin year, the second year of the Daye era of Emperor Yang of the Sui Dynasty (606). The 'Inscription on Faith in Mind' is circulated in the world.
My body is afflicted with illness, what crime have I committed? One glimpse of the Medicine King, and the sea of karma dries up. Since the arising of sin is without mind, the mind is also extinguished, Everyone faces each other, mouths silent.
The Fourth Patriarch, Great Master Daoxin (Daoxin)
His surname was Sima, and he lived in Henan. His father moved to Qizhou. From a young age, Master Daoxin admired the emptiness school, and the various gates of liberation seemed like familiar practices from a previous life. He requested from the Third Patriarch, Sengcan (Sengcan), saying, 'I hope the Venerable One will be compassionate and grant me the Dharma gate of liberation.' The Third Patriarch said, 'Who binds you?' Daoxin said, 'No one binds me.' The Third Patriarch said, 'Since no one binds you, why do you seek liberation?' Daoxin had a great awakening upon hearing these words. He served the Third Patriarch for nine years, concentrating his mind without distraction. Having inherited the Third Patriarch's Zen style, he did not lie down to rest for sixty years. In the thirteenth year of the Daye era of the Sui Dynasty (617), he led his disciples to Jizhou, where they encountered bandits besieging the city, and they could not break the siege for seventy days. The people in the city were terrified. Master Daoxin, feeling compassion for them, taught them to recite the 'Maha Prajna Paramita Sutra'. The bandits looked at the city walls and saw what appeared to be divine soldiers, so they said to each other, 'There must be an extraordinary person in the city.' And they withdrew their troops. One day, Master Daoxin went to Huangmei and met a young boy, to whom he passed on the robe and Dharma. It was during the Wude era of Emperor Gaozu of the Tang Dynasty (618-626). Master Daoxin went to Mount Potou, visited Zen Master Lanrong, and lived in seclusion there, and students flocked to him. Emperor Taizong of the Tang Dynasty heard of Master Daoxin's virtue and repeatedly issued edicts inviting him to the palace, but Master Daoxin did not comply. Emperor Taizong was angry and ordered that his head be brought to him. When the messenger arrived, Master Daoxin offered his neck for execution, his expression unchanged. The messenger returned and reported this, and Emperor Taizong was even more amazed and admired him.
示寂于唐高宗永徽二年辛亥閏九月四日。壽七十二。塔于東山。頌。
費盡慇勤算海沙 無繩自縛眼迷麻 偶然針介相投處 撥轉機綸便到家
五祖黃梅弘忍大師
蘄州周氏子也。先為破頭山栽松道者。常請法於四祖。祖曰。汝今已老。脫或有聞。其能廣化。倘若再來。吾可遲汝。乃去行水邊。見一女子浣衣。揖以寄宿。女首肯之。即回䇿而去。女歸輒孕。父母惡而逐之。既無所歸。乃傭紡于眾館之下。已而生子。以為不祥。拋棄港中。明日溯流而上。氣體鮮明。見者驚異。舉以成童。嘗有異僧。嘆曰。此子闕七種相。不逮如來。一日于黃梅道中。值四祖。問曰。汝何姓。曰姓即有。不是常姓。祖曰。是何姓。曰是佛性。祖曰。汝無姓耶。曰姓空故無。祖默識其為法器。即俾侍者至其母所。乞令出家。母以宿緣。殊無難色。乃從其請。於是得法。化道黃梅。咸亨中。傳法盧能。示寂于高宗上元二年乙亥。壽七十有四。謚曰大滿。嗣法一十三人。頌。
氏族俱忘姓亦空 了無依倚應環中 破頭山上千株樹 晝夜風𡀱萬竅通
六祖慧能大師
姓盧氏。先是范陽人。父行瑫。母李氏。遷於南海之新州。感異夢。娠六年乃生。三歲喪父。其母守制掬養。及長家貧。師樵採以給。
【現代漢語翻譯】 現代漢語譯本 示寂于唐高宗永徽二年辛亥閏九月四日（公元651年）。享年七十二歲。塔葬于東山。頌曰： 費盡心思猶如計算海沙，沒有繩索卻自己束縛，眼光迷亂昏花。偶然間針尖麥芒相投合，撥轉機輪便可回到家。 五祖黃梅弘忍大師 蘄州周氏之子。先前是破頭山栽松道的修行者，常向四祖請教佛法。四祖說：『你現在已經老了，即使有所領悟，又能廣為教化嗎？如果再來轉世，我可以等待你。』於是離開，走到水邊，看見一位女子在浣洗衣物，便作揖請求借宿。女子點頭同意。隨即拄著枴杖離去。女子回家后就懷孕了，父母厭惡而驅逐她。既然無處可歸，便在眾館之下做紡織的傭工。不久生下一個孩子，認為是不祥之兆，便拋棄在港中。第二天，孩子卻逆流而上，氣息鮮明。看見的人都感到驚異，便把他抱起來養育成人。曾經有奇異的僧人感嘆道：『這孩子缺少七種如來應有的妙相，不如如來。』一天，在黃梅的道路上，遇到四祖，四祖問道：『你姓什麼？』回答說：『姓是有，但不是普通的姓。』四祖說：『是什麼姓？』回答說：『是佛性。』四祖說：『你沒有姓嗎？』回答說：『姓是空性的，所以沒有。』四祖默默地認為他是可以傳法的法器，便讓侍者到他的母親那裡，請求讓她允許孩子出家。母親因為前世的因緣，沒有什麼為難之色，便答應了他的請求。於是弘忍大師得以受法，在黃梅教化眾生。唐高宗咸亨年間，將佛法傳給盧能。于高宗上元二年乙亥（公元675年）示寂，享年七十四歲，謚號為大滿。繼承佛法的有十三人。頌曰： 氏族都被遺忘，姓氏也空無所有，了無依靠，應合於圓融的中道。破頭山上千株松樹，晝夜被風吹拂，萬千竅孔都暢通。 六祖慧能大師 姓盧氏，原是范陽人。父親名叫行瑫，母親姓李氏。後來遷居到南海的新州。母親夢感奇異，懷孕六年才生下慧能。三歲時父親去世，母親守喪撫養他。長大后家境貧寒，慧能靠砍柴採樵來供養母親。
【English Translation】 English version He passed away in the second year of Yonghui (永徽) (651 AD) during the reign of Emperor Gaozong (高宗) of the Tang Dynasty (唐朝), on the fourth day of the intercalary ninth month of the Xin Hai (辛亥) year. He lived to the age of seventy-two. His stupa (塔) is located in Dongshan (東山). A verse says: Exhausting efforts to count the sands of the sea, self-bound without ropes, eyes blurred and dazed. By chance, when needle and awn meet, turning the wheel brings one home. The Fifth Patriarch, Hongren (弘忍) of Huangmei (黃梅) He was a son of the Zhou (周) family of Qizhou (蘄州). He was formerly a Daoist (道者) who planted pines on Potou Mountain (破頭山). He often sought Dharma (法) from the Fourth Patriarch (四祖). The Fourth Patriarch said, 'You are now old. Even if you hear the Dharma, can you widely propagate it? If you are reborn, I can wait for you.' Thereupon, he left and went to the riverside, where he saw a woman washing clothes. He bowed and asked for lodging. The woman nodded in agreement. He then left with his staff. The woman became pregnant after returning home, and her parents, disgusted, drove her away. Having nowhere to go, she worked as a spinner under the public halls. Soon after, she gave birth to a child, which was considered inauspicious and abandoned in the harbor. The next day, the child floated upstream, its vitality clear and bright. Those who saw it were amazed and raised it to adulthood. Once, a strange monk sighed, 'This child lacks seven of the auspicious marks of a Tathagata (如來), not reaching the level of a Tathagata.' One day, on the road to Huangmei, he met the Fourth Patriarch, who asked, 'What is your surname?' He replied, 'The surname exists, but it is not a common surname.' The Fourth Patriarch asked, 'What is the surname?' He replied, 'It is Buddha-nature (佛性).' The Fourth Patriarch asked, 'Do you have no surname?' He replied, 'The surname is empty, therefore there is none.' The Fourth Patriarch silently recognized him as a vessel for the Dharma and sent a attendant to his mother, requesting her permission for the child to become a monk. Because of past affinities, the mother had no objections and granted his request. Thus, he obtained the Dharma and taught in Huangmei. During the Xianheng (咸亨) era of Emperor Gaozong (高宗), he transmitted the Dharma to Lu Neng (盧能). He passed away in the second year of Shangyuan (上元) (675 AD) during the reign of Emperor Gaozong, at the age of seventy-four. His posthumous title was Daman (大滿). Thirteen people inherited the Dharma. A verse says: Clan and lineage are forgotten, the surname is also empty, with nothing to rely on, corresponding to the perfect middle way. A thousand pine trees on Potou Mountain, blown by the wind day and night, all ten thousand apertures are open. The Sixth Patriarch, Huineng (慧能) His surname was Lu (盧), originally from Fanyang (范陽). His father's name was Xing Tao (行瑫), and his mother's surname was Li (李). They later moved to Xinzhou (新州) in the South Sea (南海). His mother had a strange dream and was pregnant for six years before giving birth to Huineng. His father died when he was three years old, and his mother observed mourning and raised him. As he grew up, his family was poor, and Huineng supported his mother by chopping wood and gathering firewood.
一日負薪於市。聞客誦經。有省。直造黃梅。祖問何來。曰嶺南來。祖曰。欲須何事。曰惟求作佛。祖曰。嶺南人無佛性。若為堪作佛。曰人即有南北。佛性豈然。祖曰。者獦獠根性太利。著槽廠去。乃入碓坊。服勞八月。祖知付授時至。乃令門人各書一偈。若語意冥符。則付衣法。會下七百餘僧。悉尊神秀書偈于壁。師隨和之。祖一日潛至碓坊。見師腰石舂米。問曰。米熟也未。師曰。米熟已久。猶欠篩耳。祖以杖三擊其碓。師即以三鼓入室。祖以從上源流囑之曰。昔達磨初至。人未之信。故傳衣表信。今信心已熟。衣乃爭端。止汝勿傳。師跪受訖。問曰。向甚處去。祖曰。逢懷則止。遇會即藏。是夜遁去。隱於懷集四會之間。儀鳳元年。屆于曹溪。以風幡之機。觸發印宗。於是大闡東山法門。中宗屢詔不赴。示寂于先天二年癸丑八月二日。壽七十有六。塔曹溪。謚曰大鑒。嗣法四十二人。頌。
道個無物是本來 渾身難著出黃梅 囊錐穎脫風幡外 一滴曹溪五葉開
第一世南嶽懷讓禪師
高宗儀鳳三年佛誕日生。感異瑞應于玄象。太史奏聞。帝敕親慰其家。十五得度受具。同坦然謁安國師。安令詣曹溪見六祖。祖問。甚處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省
【現代漢語翻譯】 現代漢語譯本 有一天，他揹著柴到市場去賣，聽到有客人在誦經，心中有所領悟，就直接去了黃梅（地名，位於湖北）。 六祖慧能（六祖慧能，禪宗六祖）問他從哪裡來，他說從嶺南（地名，泛指廣東、廣西一帶）來。六祖問：『你想要做什麼？』 他說：『只想求作佛。』六祖說：『嶺南人沒有佛性，怎麼能作佛？』 他說：『人有南北之分，難道佛性也有南北之分嗎？』六祖說：『你這獦獠（gē láo，古代對南方少數民族的蔑稱）根性太利，到槽廠去吧。』 於是他被安排到碓坊（舂米的作坊）工作，服勞八個月。六祖知道傳法的時候到了，就讓門人各自寫一首偈（jì，佛教頌詞），如果偈語的意思與佛理暗合，就把衣缽傳給他。 當時寺里有七百多個僧人，都推崇神秀（神秀，唐代高僧）的偈語，把它寫在墻壁上。慧能也隨之作偈。 六祖有一天悄悄地來到碓坊，看見慧能腰上綁著石頭在舂米，問道：『米熟了嗎？』慧能說：『米早就熟了，還欠篩子篩一下。』 六祖用禪杖在碓上敲了三下，慧能當即在三更時分進入六祖的房間。六祖把從上代傳下來的佛法源流告訴他，說：『當年達磨（菩提達摩，南天竺僧人，禪宗始祖）初來中國時，人們不相信他，所以用傳衣缽來表示信任。現在大家信心已經成熟，衣缽反而是引起爭端的根源，所以傳到你這裡就不要再傳了。』 慧能跪下接受了衣缽，問道：『我應該到哪裡去？』六祖說：『遇到懷（地名，懷集）就停下來，遇到會（地名，四會）就隱藏起來。』 當天晚上，慧能就離開了黃梅，隱居在懷集和四會之間。儀鳳元年（676年），他來到曹溪（地名，位於廣東韶關），以風幡（風幡，佛教用具）的機緣，啓發了印宗（印宗，唐代高僧），於是大力弘揚東山法門（東山法門，禪宗法門）。 中宗（唐中宗，唐朝皇帝）多次下詔請他入宮，他都沒有應允。先天二年癸丑年（713年）八月初二圓寂，享年七十六歲，塔葬在曹溪，謚號為大鑒（大鑒禪師）。 他的嗣法弟子有四十二人。 頌曰： 說道個無物是本來，渾身難著出黃梅。 囊錐穎脫風幡外，一滴曹溪五葉開。
第一世南嶽懷讓禪師（南嶽懷讓禪師，唐代高僧） 高宗儀鳳三年（678年）佛誕日出生，感應到奇異的祥瑞，太史（太史，古代官名，掌管天文曆法）上奏朝廷，皇帝下令親自慰問他的家人。 十五歲時剃度出家，受具足戒。與坦然（坦然，人名）一同去拜見安國師（安國師，唐代高僧），安國師讓他去曹溪拜見六祖。六祖問：『你從哪裡來？』 他說：『從嵩山（地名，位於河南）來。』六祖說：『什麼東西這樣來？』懷讓禪師無言以對，於是經過了八年，忽然有所領悟。
English version One day, he was carrying firewood to the market. He heard a guest reciting scriptures and had an awakening. He went straight to Huangmei (place name, located in Hubei). The Sixth Patriarch Huineng (Sixth Patriarch Huineng, the sixth patriarch of Zen Buddhism) asked him where he came from. He said he came from Lingnan (place name, generally refers to Guangdong and Guangxi). The Sixth Patriarch asked, 'What do you want?' He said, 'I only seek to become a Buddha.' The Sixth Patriarch said, 'People from Lingnan have no Buddha-nature, how can they become Buddhas?' He said, 'People have north and south distinctions, does Buddha-nature also have north and south distinctions?' The Sixth Patriarch said, 'You, a barbarian (gē láo, an ancient derogatory term for southern minorities), have too sharp a nature. Go to the mill!' So he was arranged to work in the mill (a workshop for milling rice), serving for eight months. The Sixth Patriarch knew that the time to transmit the Dharma had come, so he asked his disciples to each write a verse (jì, Buddhist hymn). If the meaning of the verse coincided with the Buddhist principles, he would pass on the robe and bowl to him. At that time, there were more than seven hundred monks in the temple, all of whom admired Shenxiu's (Shenxiu, a prominent monk of the Tang Dynasty) verse and wrote it on the wall. Huineng also composed a verse. One day, the Sixth Patriarch quietly came to the mill and saw Huineng with a stone tied around his waist, pounding rice. He asked, 'Is the rice ripe yet?' Huineng said, 'The rice has been ripe for a long time, it only needs a sieve to sift it.' The Sixth Patriarch struck the mortar three times with his staff, and Huineng immediately entered the Sixth Patriarch's room at the third watch of the night. The Sixth Patriarch told him the source of the Dharma from the previous generations, saying, 'When Bodhidharma (Bodhidharma, a South Indian monk, the founder of Zen Buddhism) first came to China, people did not believe him, so he used the transmission of the robe and bowl to show trust. Now that everyone's faith has matured, the robe and bowl have become a source of contention, so do not pass it on after you.' Huineng knelt down and accepted the robe and bowl, and asked, 'Where should I go?' The Sixth Patriarch said, 'Stop when you encounter Huai (place name, Huaiji), and hide when you encounter Hui (place name, Sihui).' That night, Huineng left Huangmei and lived in seclusion between Huaiji and Sihui. In the first year of Yifeng (676 AD), he came to Caoqi (place name, located in Shaoguan, Guangdong). Through the opportunity of the wind banner (wind banner, a Buddhist implement), he enlightened Yinzong (Yinzong, a prominent monk of the Tang Dynasty), and vigorously promoted the East Mountain Dharma (East Mountain Dharma, Zen Dharma). Emperor Zhongzong (Emperor Zhongzong of Tang, Emperor of the Tang Dynasty) repeatedly issued edicts inviting him to the palace, but he did not accept. He passed away on the second day of the eighth month of the Guichou year of Xiantian the second year (713 AD), at the age of seventy-six. His stupa was buried in Caoqi, and his posthumous title was Great Master Dajian (Great Master Dajian). He had forty-two Dharma heirs. A verse says: To say that nothing is the original nature, it is difficult to put on the body and leave Huangmei. The awl in the bag breaks through outside the wind banner, a drop of Caoqi opens five leaves.
The First Generation, Zen Master Huairang of Nanyue (Zen Master Huairang of Nanyue, a prominent monk of the Tang Dynasty) Born on the Buddha's birthday in the third year of Yifeng of Emperor Gaozong (678 AD), he sensed strange auspicious omens. The Grand Historian (Grand Historian, an ancient official title, in charge of astronomy and calendar) reported to the court, and the emperor ordered his family to be personally comforted. At the age of fifteen, he was tonsured and received the full precepts. Together with Tanran (Tanran, a person's name), he went to visit National Teacher Anguo (National Teacher Anguo, a prominent monk of the Tang Dynasty). National Teacher Anguo asked him to go to Caoqi to see the Sixth Patriarch. The Sixth Patriarch asked, 'Where do you come from?' He said, 'From Mount Song (place name, located in Henan).' The Sixth Patriarch said, 'What thing comes like this?' Zen Master Huairang was speechless, and after eight years, he suddenly had an awakening.
【English Translation】 English translation line 1 English translation line 2
。乃白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物即不中。祖曰。還可修證否。師曰。修證即不無。染污即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖。汝足下出一馬駒。踏殺天下人民。不宜速說佛法。師得法后。侍祖復十五年。先天二年。往衡岳。居般若寺。開元中。得沙門道一付法。示寂于唐玄宗天寶三年八月十一日。謚曰大慧。嗣法九人。頌。
甚麼物也恁么來 天運違和花不開 寒到一回徹骨處 春風拖綠上莓苔
第二世馬祖道一禪師
四川漢州什邡縣馬氏子。容貌奇偉。牛行虎視。引舌過鼻。足有二輪。出家于本邑羅漢寺。受具戒已。開元中。習定衡岳。讓師知是法器。問曰。坐禪圖作甚麼。曰圖作佛。讓乃取一磚。于庵前石上磨。師曰。磨作甚麼。讓曰。磨作鏡。師曰。磨磚豈得成鏡。讓曰。磨磚既不成鏡。坐禪豈得作佛。師曰。如何即是。讓曰。如牛駕車。車若不行。打車即是。打牛即是。師無對。讓示偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。師蒙開示。心意豁然。出住江西。入室弟子一百三十九人。每見學者。壯無所依。老無所歸。乃立叢林以統之。唐德宗貞元四年二月一日示寂。世壽八十。謚曰大寂。嗣
法一百三十九人。頌。
踏殺生靈天馬駒 磨磚非鏡已知渠 瞭然契悟花無相 讖應西干十萬余
第三世百丈懷海禪師
福州長樂王氏子。幼該三學。長依大寂。侍立次。見一群野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去。師曰。飛過去也。祖遂扭師鼻頭。負痛失聲。祖曰。又道飛過去也。師于言下有省。次日祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說法。汝為甚便卷卻席。師曰。昨日被和尚搊得鼻痛。祖曰。汝昨日向甚處留心。師曰。今日鼻頭又不痛也。祖曰。汝深明作日事也。出住洪州百丈。因學者群居不法。乃制清規以導之。凡作務執勞。必先於眾。主事請息。師曰。吾無德不合勞眾。有一日不作一日不食之語。流佈叢林。唐憲宗元和九年正月七日示寂。嗣法一十五人。謚曰大智。頌。
一群野鴨拍天飛 驀鼻拽回馬簸箕 卷席歸寮呈醜態 由來堪笑亦堪悲
第四世黃檗希運禪師
閩人。額間隆起。志意沖淡。參馬祖。值祖遷化。時百丈廬于塔傍。乃請問馬祖平日得力句。丈舉再參因緣曰。老僧昔被馬大師一喝。直得三日耳聾。師聞舉。不覺吐舌。丈曰。子已后莫承嗣馬祖去么師曰不然。今日因師舉。得見馬祖大機
【現代漢語翻譯】 現代漢語譯本： 法嗣一百三十九人。 頌。
踏殺生靈天馬駒，磨磚非鏡已知渠，瞭然契悟花無相，讖應西干十萬余。
第三世百丈懷海禪師（749-814）
福州長樂王氏之子。年幼時就精通儒釋道三學。長大后依止馬祖道一禪師。一次侍立在旁，看見一群野鴨飛過。馬祖道一禪師問：『那是什麼？』百丈懷海禪師回答：『野鴨子。』馬祖道一禪師問：『往哪裡去？』百丈懷海禪師回答：『飛過去了。』馬祖道一禪師就扭他的鼻子，百丈懷海禪師因為疼痛而失聲。馬祖道一禪師說：『又說飛過去了？』百丈懷海禪師在言語下有所領悟。第二天，馬祖道一禪師升座說法，大眾才聚集，百丈懷海禪師就出來把蓆子捲走了。馬祖道一禪師便下座。百丈懷海禪師跟隨到方丈室，馬祖道一禪師問：『我剛才沒有說法，你為什麼就把蓆子捲走了？』百丈懷海禪師回答：『昨天被和尚您揪得鼻子痛。』馬祖道一禪師問：『你昨天在什麼地方用心？』百丈懷海禪師回答：『今天鼻子又不痛了。』馬祖道一禪師說：『你深深地明白了昨天的事啊。』之後，百丈懷海禪師出住洪州百丈山。因為學禪的人聚居在一起，行為不合規矩，於是制定了清規來引導他們。凡是勞作的事情，一定先於大眾。主管的人請他休息，百丈懷海禪師說：『我沒有德行，不應該讓大眾勞累。』有『一日不作，一日不食』的說法，流傳於叢林。唐憲宗元和九年（814）正月七日圓寂。嗣法弟子一十五人。謚號為大智禪師。
頌。
一群野鴨拍天飛，驀鼻拽回馬簸箕，卷席歸寮呈醜態，由來堪笑亦堪悲。
第四世黃檗希運禪師（？-855）
是閩地人。額頭隆起，志向意趣沖和淡泊。參拜馬祖道一禪師，正趕上馬祖道一禪師圓寂。當時百丈懷海禪師在塔旁守廬，黃檗希運禪師就請問百丈懷海禪師馬祖道一禪師平日裡得力的語句。百丈懷海禪師舉起以前參學的因緣說：『老僧我以前被馬祖道一禪師一喝，直震得三日耳聾。』黃檗希運禪師聽了，不覺吐了吐舌頭。百丈懷海禪師說：『你以後莫非要繼承馬祖道一禪師的衣缽？』黃檗希運禪師說：『不是的。今天因為您的提起，才得見馬祖道一禪師的大機用。』
English version: Successors in Dharma: 139 people. Verse.
Trampling and killing living beings, a heavenly colt, grinding a brick is not a mirror, already known by him, Clearly realizing and understanding that flowers have no form, The prophecy corresponds to the Western lands, more than a hundred thousand.
Third Generation: Zen Master Baizhang Huaihai (749-814)
He was a son of the Wang family of Changle in Fuzhou. In his youth, he was versed in the Three Learnings (Confucianism, Buddhism, and Taoism). When he grew up, he relied on Daji (Mazu Daoyi). Once, while standing in attendance, he saw a flock of wild ducks flying by. Mazu (Daoyi) said, 'What is that?' The Master (Baizhang) said, 'Wild ducks.' Mazu said, 'Where are they going?' The Master said, 'They have flown away.' Thereupon, Mazu twisted the Master's nose, and he cried out in pain. Mazu said, 'You said they have flown away?' The Master had an awakening under these words. The next day, Mazu ascended the Dharma hall. As the assembly gathered, the Master came out and rolled up the mat. Mazu then descended from the seat. The Master followed him to his room. Mazu said, 'I did not preach just now. Why did you roll up the mat?' The Master said, 'Yesterday, I was pinched by the nose by the Master, and it hurt.' Mazu said, 'Where were you focusing your mind yesterday?' The Master said, 'Today, my nose does not hurt anymore.' Mazu said, 'You deeply understand yesterday's matter.' Afterwards, the Master went to live at Baizhang Mountain in Hongzhou. Because the students lived together without following the rules, he established monastic regulations to guide them. In all tasks and labors, he always took the lead. When the supervisor asked him to rest, the Master said, 'I have no virtue and should not trouble the assembly.' The saying 'A day without work, a day without food' spread throughout the monasteries. On the seventh day of the first month of the ninth year of the Yuanhe era of Emperor Xianzong of the Tang Dynasty (814), he passed away. He had fifteen Dharma heirs. His posthumous title was Zen Master Dazhi (Great Wisdom).
Verse.
A flock of wild ducks flies across the sky, Suddenly pulling back the nose, a winnowing basket for horses, Rolling up the mat and returning to the room, presenting an ugly state, From the beginning, it is both laughable and sad.
Fourth Generation: Zen Master Huangbo Xiyun (?-855)
He was a man from Min (Fujian). His forehead was prominent, and his will and intentions were calm and detached. He visited Mazu (Daoyi), just as Mazu was passing away. At that time, Baizhang (Huaihai) was dwelling by the stupa. Huangbo inquired of Baizhang about the effective words of Mazu in his daily life. Baizhang cited the circumstances of his own earlier study, saying, 'This old monk was once shouted at by Master Ma, and my ears were deaf for three days.' Upon hearing this, the Master (Huangbo) involuntarily stuck out his tongue. Baizhang said, 'Are you going to succeed Mazu?' The Master said, 'No. Today, because of your mention, I have been able to see the great function of Mazu.'
【English Translation】 Successors in Dharma: 139 people. Verse.
Trampling and killing living beings, a heavenly colt, grinding a brick is not a mirror, already known by him, Clearly realizing and understanding that flowers have no form, The prophecy corresponds to the Western lands, more than a hundred thousand.
Third Generation: Zen Master Baizhang Huaihai (749-814)
He was a son of the Wang family of Changle in Fuzhou. In his youth, he was versed in the Three Learnings (Confucianism, Buddhism, and Taoism). When he grew up, he relied on Daji (Mazu Daoyi). Once, while standing in attendance, he saw a flock of wild ducks flying by. Mazu (Daoyi) said, 'What is that?' The Master (Baizhang) said, 'Wild ducks.' Mazu said, 'Where are they going?' The Master said, 'They have flown away.' Thereupon, Mazu twisted the Master's nose, and he cried out in pain. Mazu said, 'You said they have flown away?' The Master had an awakening under these words. The next day, Mazu ascended the Dharma hall. As the assembly gathered, the Master came out and rolled up the mat. Mazu then descended from the seat. The Master followed him to his room. Mazu said, 'I did not preach just now. Why did you roll up the mat?' The Master said, 'Yesterday, I was pinched by the nose by the Master, and it hurt.' Mazu said, 'Where were you focusing your mind yesterday?' The Master said, 'Today, my nose does not hurt anymore.' Mazu said, 'You deeply understand yesterday's matter.' Afterwards, the Master went to live at Baizhang Mountain in Hongzhou. Because the students lived together without following the rules, he established monastic regulations to guide them. In all tasks and labors, he always took the lead. When the supervisor asked him to rest, the Master said, 'I have no virtue and should not trouble the assembly.' The saying 'A day without work, a day without food' spread throughout the monasteries. On the seventh day of the first month of the ninth year of the Yuanhe era of Emperor Xianzong of the Tang Dynasty (814), he passed away. He had fifteen Dharma heirs. His posthumous title was Zen Master Dazhi (Great Wisdom).
Verse.
A flock of wild ducks flies across the sky, Suddenly pulling back the nose, a winnowing basket for horses, Rolling up the mat and returning to the room, presenting an ugly state, From the beginning, it is both laughable and sad.
Fourth Generation: Zen Master Huangbo Xiyun (?-855)
He was a man from Min (Fujian). His forehead was prominent, and his will and intentions were calm and detached. He visited Mazu (Daoyi), just as Mazu was passing away. At that time, Baizhang (Huaihai) was dwelling by the stupa. Huangbo inquired of Baizhang about the effective words of Mazu in his daily life. Baizhang cited the circumstances of his own earlier study, saying, 'This old monk was once shouted at by Master Ma, and my ears were deaf for three days.' Upon hearing this, the Master (Huangbo) involuntarily stuck out his tongue. Baizhang said, 'Are you going to succeed Mazu?' The Master said, 'No. Today, because of your mention, I have been able to see the great function of Mazu.'
之用。然且不識馬祖。若承馬祖。已后喪我兒孫。丈曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。一日丈問。甚處來。曰大雄山下采菌來。丈曰。還見大蟲么。師作虎聲。丈拈斧作斫勢。師打丈一摑。丈吟吟而笑。遂歸。上堂曰。大雄山下。有一大蟲。汝等諸人。也須好看。百丈老人。今日親遭一口。出住洪州黃檗山。嗣法三十三人。示寂于唐宣宗大中年間。謚曰斷濟。頌。
武侯忠義振家邦 沒世猶驚司馬降 竭盡丹衷扶社稷 英雄千古姓名揚
第五世臨濟義玄禪師
曹州南華邢氏子。幼負出塵之志。落髮受具。便參黃檗。行業純一。時睦州為首座。勉令問黃檗如何是佛法的的大意。檗便打。如是三問。三度被打。遂辭檗。參大愚。愚問。甚處來。曰黃檗。愚曰。黃檗有何言句。師舉前話。復云。不知某甲有過無過。愚曰。黃檗恁么老㜑。為汝徹困。猶覓過在。師于言下大悟云。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今又道佛法無多子。汝見個甚麼道理。速道速道。師于愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我是。師回黃檗。舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。隨後便掌。檗曰。這風
【現代漢語翻譯】 現代漢語譯本 這些話只是說說而已，實際上（這個人）並不認識馬祖（Mazu，指馬祖道一禪師）。如果承認了馬祖（Mazu）的教導，以後就會斷送我的兒孫。百丈（Zhang，指百丈懷海禪師）說：『是這樣，是這樣。』見解與老師相同，只減少老師一半的德行；見解超過老師，才堪稱可以傳授。你很有超過老師的見解。一天，百丈（Zhang）問：『從哪裡來？』（臨濟義玄禪師）回答說：『從大雄山下采蘑菇來。』百丈（Zhang）說：『還看見老虎了嗎？』（臨濟義玄禪師）學老虎叫了一聲。百丈（Zhang）拿起斧頭作砍的姿勢。（臨濟義玄禪師）打了百丈（Zhang）一巴掌。百丈（Zhang）哼哼地笑著，於是回去了。上堂說法時說：『大雄山下，有一隻老虎，你們這些人，也要好好地看護。』百丈老人，今天親自捱了一口。後來到洪州黃檗山居住。繼承佛法的有三十三人。在唐宣宗大中（Daizhong）年間（847-860）圓寂，謚號斷濟（Duanji）。頌曰： 武侯（Wuhou，指諸葛亮）忠義震動國家，去世后仍然讓司馬（Sima，指司馬懿）感到震驚。竭盡忠心扶助國家，英雄千古姓名揚。 第五世 臨濟義玄（Linji Yixuan）禪師 曹州南華（Caozhou Nanhua）邢氏之子。從小就懷有出世的志向。剃髮出家受戒后，便去參拜黃檗（Huangbo，指黃檗希運禪師）。修行純正專一。當時睦州（Muzhou）擔任首座，勸勉（臨濟義玄禪師）去問黃檗（Huangbo）什麼是佛法的大意。黃檗（Huangbo）便打他。像這樣問了三次，被打三次。於是（臨濟義玄禪師）告辭黃檗（Huangbo），去參拜大愚（Dayu，指大愚禪師）。大愚（Dayu）問：『從哪裡來？』（臨濟義玄禪師）回答說：『從黃檗（Huangbo）來。』大愚（Dayu）說：『黃檗（Huangbo）有什麼言語？』（臨濟義玄禪師）舉了之前的事情，又說：『不知道我有沒有過錯。』大愚（Dayu）說：『黃檗（Huangbo）這麼老，為你費盡心思，還在找過錯？』（臨濟義玄禪師）在言語下大悟，說：『原來黃檗（Huangbo）佛法沒有多少東西。』大愚（Dayu）抓住（臨濟義玄禪師）說：『你這尿床鬼子，剛才說有過錯沒過錯，現在又說佛法沒有多少東西，你見到了什麼道理？快說快說！』（臨濟義玄禪師）在大愚（Dayu）肋下打了三拳。大愚（Dayu）推開（臨濟義玄禪師）說：『你師父是黃檗（Huangbo），不關我的事。』（臨濟義玄禪師）回到黃檗（Huangbo），說了之前的事情。黃檗（Huangbo）說：『大愚（Dayu）老漢多嘴，等他來狠狠地打他一頓。』（臨濟義玄禪師）說：『說什麼等他來，現在就打。』隨後就打了一掌。黃檗（Huangbo）說：『這瘋』
【English Translation】 English version These words are just for show, in reality, (this person) does not recognize Mazu (Mazu, referring to Zen Master Mazu Daoyi). If you acknowledge Mazu's (Mazu) teachings, you will ruin my descendants. Zhang (Zhang, referring to Zen Master Baizhang Huaihai) said: 'It is so, it is so.' A view that is the same as the teacher's is only half the teacher's virtue; a view that surpasses the teacher's is worthy of being passed on. You have a view that greatly surpasses the teacher's. One day, Zhang (Zhang) asked: 'Where do you come from?' (Zen Master Linji Yixuan) replied: 'I came from picking mushrooms at the foot of Mount Daxiong.' Zhang (Zhang) said: 'Did you see a tiger?' (Zen Master Linji Yixuan) imitated the sound of a tiger. Zhang (Zhang) picked up an axe and made a chopping gesture. (Zen Master Linji Yixuan) slapped Zhang (Zhang). Zhang (Zhang) chuckled and went back. When he ascended the hall to preach, he said: 'At the foot of Mount Daxiong, there is a tiger, all of you must take good care.' Old man Baizhang personally suffered a bite today. Later, he resided at Huangbo Mountain in Hongzhou. There were thirty-three Dharma heirs. He passed away during the Daizhong (847-860) era of Emperor Xuanzong of the Tang Dynasty, and his posthumous title was Duanji. Marquis Wu (Wuhou, referring to Zhuge Liang)'s loyalty and righteousness shook the country, even after his death, Sima (Sima, referring to Sima Yi) was still shocked. He exhausted his loyalty to support the country, a hero whose name will be praised for thousands of years. Fifth Generation Zen Master Linji Yixuan The son of the Xing family of Caozhou Nanhua. From a young age, he had the ambition to transcend the world. After shaving his head and receiving the precepts, he went to visit Huangbo (Huangbo, referring to Zen Master Huangbo Xiyun). His practice was pure and focused. At that time, Muzhou was the head seat, and he encouraged (Zen Master Linji Yixuan) to ask Huangbo (Huangbo) what the great meaning of the Buddha-dharma was. Huangbo (Huangbo) then hit him. He asked three times like this, and was hit three times. So (Zen Master Linji Yixuan) bid farewell to Huangbo (Huangbo) and went to visit Dayu (Dayu, referring to Zen Master Dayu). Dayu (Dayu) asked: 'Where do you come from?' (Zen Master Linji Yixuan) replied: 'From Huangbo (Huangbo).' Dayu (Dayu) said: 'What words does Huangbo (Huangbo) have?' (Zen Master Linji Yixuan) recounted the previous events and added: 'I don't know if I have done anything wrong.' Dayu (Dayu) said: 'Huangbo (Huangbo) is so old, he has exhausted himself for you, and you are still looking for faults?' (Zen Master Linji Yixuan) had a great enlightenment under the words, saying: 'So Huangbo's (Huangbo) Buddha-dharma doesn't have much.' Dayu (Dayu) grabbed (Zen Master Linji Yixuan) and said: 'You bed-wetting ghost, you just said whether you had done anything wrong, and now you say that the Buddha-dharma doesn't have much, what principle have you seen? Speak quickly!' (Zen Master Linji Yixuan) punched Dayu (Dayu) three times in the ribs. Dayu (Dayu) pushed (Zen Master Linji Yixuan) away and said: 'Your teacher is Huangbo (Huangbo), it's none of my business.' (Zen Master Linji Yixuan) returned to Huangbo (Huangbo) and told him about the previous events. Huangbo (Huangbo) said: 'Old man Dayu (Dayu) is talkative, wait for him to come and I will beat him severely.' (Zen Master Linji Yixuan) said: 'What are you talking about waiting for him to come, I'll hit you now.' Then he slapped him. Huangbo (Huangbo) said: 'This mad'
顛漢。來這裡捋虎鬚。師便喝。檗曰。侍者引這風顛漢參堂去。后住鎮州臨濟。學侶雲集。乃有三玄三要賓主料揀。以驗學者。晚居大名府興化寺。嗣法二十四人。示寂于唐懿宗咸通八年丁亥四月。謚曰慧照。頌。
潦倒蒲鞋用不臧 唆人吃棒意何良 高安痛處重加艾 帶累兒孫遭禍殃
第六世興化存獎禪師
初為臨濟侍者。后在三聖會中為首座。嘗曰。我向南方行腳。一遭拄杖頭。不曾撥著個會佛法底人。聖聞得。問曰。汝具個甚麼眼。便恁么道。師便喝。聖曰。須是汝始得。後到大覺為院主。一日覺曰。聞汝道向南方行腳。一遭拄杖頭。不曾撥著個會佛法底人。汝憑個甚麼道理與么道。師便喝。覺便打。師又喝。覺又打。明日師從法堂過。覺召院主。我直下疑你昨日這兩喝。師復喝。覺又打。師再喝。覺又打。師曰。某於三聖師兄處。學得個賓主句。總被師兄拆倒了也。愿與某個安樂法門。覺曰。者瞎漢。來者里納敗闕。脫下衲衣。痛打一頓。忽于言下。薦得臨濟先師于黃檗處吃棒的道理。出住興化。開堂日。拈香云。此炷香。本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師。後唐莊宗詔問賜紫。嗣法五人。示寂于同光二年乙酉。謚曰廣濟。
嚴霜冷
【現代漢語翻譯】 現代漢語譯本： 顛漢。來這裡捋虎鬚。臨濟禪師便喝斥。黃檗禪師說：『侍者，帶這個瘋癲漢去參堂。』後來興化禪師住在鎮州臨濟，學徒雲集，於是有了三玄三要賓主料揀，用來檢驗學人。晚年居住在大名府興化寺。嗣法弟子二十四人。于唐懿宗咸通八年丁亥（公元867年）四月圓寂，謚號慧照。
頌曰：
破舊的蒲鞋沒派上好用場， 唆使別人吃棒，用意何在？ 高安痛處再加艾灸， 連累兒孫遭殃。
第六世興化存獎禪師
起初是臨濟禪師的侍者，後來在三聖禪師的會中擔任首座。曾經說：『我向南方行腳，一拄杖下去，不曾遇到一個懂得佛法的人。』三聖禪師聽了，問道：『你有什麼樣的眼力，竟敢這麼說？』興化禪師便喝斥。三聖禪師說：『必須是你才行。』後來到大覺禪師處擔任院主。一天，大覺禪師說：『聽說你向南方行腳，一拄杖下去，不曾遇到一個懂得佛法的人。你憑什麼道理這麼說？』興化禪師便喝斥。大覺禪師便打。興化禪師又喝斥。大覺禪師又打。第二天，興化禪師從法堂經過，大覺禪師叫住院主，說：『我一直懷疑你昨天這兩聲喝。』興化禪師再次喝斥。大覺禪師又打。興化禪師說：『我從三聖師兄那裡，學到一個賓主句，全被師兄拆穿了。希望師兄給我一個安樂法門。』大覺禪師說：『你這瞎漢，來這裡認輸。』脫下僧衣，痛打一頓。忽然在言語之下，領悟了臨濟先師在黃檗禪師處吃棒的道理。出來住持興化寺。開堂之日，拈香說道：『這炷香，本來是為三聖師兄，三聖於我太孤；本來是為大覺師兄，大覺於我太疏。不如供養臨濟先師。』後唐莊宗下詔詢問並賜予紫衣。嗣法弟子五人。於後唐同光二年乙酉（公元924年）圓寂，謚號廣濟。
嚴霜冷
【English Translation】 English version: 'Dian Han' (Crazy Han). Coming here to stroke the tiger's whiskers. The Master then shouted. Huangbo (Huangbo Xiyun) said, 'Attendant, lead this crazy Han to attend the hall.' Later, he lived in Linji (Linji Yixuan) of Zhenzhou, where students gathered. Thus, there were the Three Mysteries, Three Essentials, and the Host-Guest Differentiation to test students. In his later years, he resided in Xinghua Temple in Daming Prefecture. Twenty-four disciples inherited his Dharma. He passed away in the fourth month of the Dinghai year of the Xiantong era of Emperor Yizong of the Tang Dynasty (867 AD), and was posthumously named Huizhao.
A Gatha:
The worn-out straw sandals were not used well, What good intention was there in urging people to take the stick? Adding moxa cautery to the painful spot in Gaoan, Bringing disaster to descendants.
The Sixth Generation: Zen Master Xinghua Cunjiang
Initially, he was an attendant to Linji (Linji Yixuan). Later, he served as the head seat in the assembly of Sansheng (Sansheng Huiran). He once said, 'I traveled south, and with every strike of my staff, I never encountered anyone who understood the Buddha-dharma.' Sansheng (Sansheng Huiran) heard this and asked, 'What kind of eyes do you have to say such a thing?' The Master then shouted. Sansheng (Sansheng Huiran) said, 'It must be you.' Later, he went to Dajue (Dajue Muzhe) as the abbot. One day, Dajue (Dajue Muzhe) said, 'I heard you say that when you traveled south, with every strike of your staff, you never encountered anyone who understood the Buddha-dharma. What reason do you have for saying such a thing?' The Master then shouted. Dajue (Dajue Muzhe) then struck. The Master shouted again. Dajue (Dajue Muzhe) struck again. The next day, the Master passed by the Dharma Hall. Dajue (Dajue Muzhe) called out to the abbot, 'I have been doubting those two shouts of yours yesterday.' The Master shouted again. Dajue (Dajue Muzhe) struck again. The Master said, 'I learned a host-guest phrase from my brother Sansheng (Sansheng Huiran), but it has all been dismantled by you, my brother. I wish you would give me a peaceful Dharma gate.' Dajue (Dajue Muzhe) said, 'You blind man, coming here to admit defeat.' He took off his robe and beat him severely. Suddenly, in the midst of the words, he understood the reason why the late Master Linji (Linji Yixuan) was beaten by Huangbo (Huangbo Xiyun). He went out to reside at Xinghua Temple. On the day of his opening Dharma talk, he offered incense and said, 'This incense is originally for my brother Sansheng (Sansheng Huiran), but Sansheng (Sansheng Huiran) is too isolated from me; it was originally for my brother Dajue (Dajue Muzhe), but Dajue (Dajue Muzhe) is too distant from me. It is better to offer it to the late Master Linji (Linji Yixuan).' Emperor Zhuangzong of the Later Tang Dynasty issued an edict to inquire and bestowed a purple robe. Five disciples inherited his Dharma. He passed away in the second year of Tongguang of the Later Tang Dynasty (924 AD), and was posthumously named Guangji.
Severe frost cold
雪逼寒梅 觸著春風笑眼開 不遣落花隨水去 恐驚巴峽夜猿哀
第七世南院慧颙禪師
河北人。得法興化。住汝州南禪寶應寺。上堂云。赤肉團上壁立千仞。時有僧問。赤肉團上壁立千仞。豈不是和尚道。師曰是。僧掀倒禪床。師曰。你看者瞎漢亂作。僧擬議。師便打趁出。后五代周太祖廣順二年壬子示寂。嗣法二人。頌。
無位真人赤肉團 從來鼻孔自遼天 臨機撥轉千鈞拏 只射威音那畔邊
第八世風穴延沼禪師
餘杭劉氏子。一舉不第。出家。初參鏡清。次謁南院。院問。南方一棒作么生商量。師曰。作奇特商量。師卻問。和尚此間一棒作么生商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下。大徹玄旨。后因避亂。郢州李史君請。上堂云。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。時盧陂長老出曰。某甲有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師打一拂子曰。還記得話頭么。試舉看。陂擬開口。師又一拂子。牧主曰。信之佛法與王法一般。師曰。見何道理。曰當斷不斷。返招其亂。師便下座。后因汝州太師宋侯舍宅為寺。請師住持。至周廣順
【現代漢語翻譯】 現代漢語譯本： 雪壓寒梅，觸動春風，綻開笑顏。 不忍讓落花隨水而去，恐怕驚擾巴峽夜晚猿猴的哀鳴。 第七世南院慧颙（Huì Yóng）禪師 河北人。得法于興化（Xīng Huà），住在汝州（Rǔ Zhōu）南禪寶應寺（Nán Chán Bǎo Yìng Sì）。上堂說法時說：『赤肉團上壁立千仞。』當時有僧人問：『赤肉團上壁立千仞，豈不是和尚您說的？』禪師說：『是。』僧人掀翻禪床。禪師說：『你看這瞎漢胡作非爲。』僧人猶豫不決。禪師便打他並將他趕了出去。后五代周太祖廣順二年（952年）壬子示寂。有兩位嗣法弟子。頌詞如下： 無位真人赤肉團，從來鼻孔自遼天。 臨機撥轉千鈞拏，只射威音那畔邊。 第八世風穴延沼（Fēng Xué Yán Zhǎo）禪師 餘杭（Yú Háng）劉氏之子。一次科舉不中，於是出家。起初參拜鏡清（Jìng Qīng），後來拜謁南院（Nán Yuàn）。南院問：『南方一棒，你如何參詳？』禪師說：『當作奇特來參詳。』禪師反問：『和尚您這裡一棒，又如何參詳？』南院拿起拄杖說：『棒下無生忍，臨機不見師。』禪師在言語之下，徹底領悟了玄妙的旨意。後來因為躲避戰亂，郢州（Yǐng Zhōu）李史君（Lǐ Shǐ Jūn）邀請他。上堂說法時說：『祖師心印，狀似鐵牛之機。去即印住，住即印破。那麼不去不住，印即是，不印即是？』當時盧陂（Lú Bēi）長老出來說：『某甲有鐵牛之機，請禪師不要用印。』禪師說：『慣釣鯨鯢澄巨浸，卻嗟蛙步𩥇泥沙。』盧陂長老沉思。禪師喝道：『長老為何不說話？』盧陂長老想要開口。禪師又一拂子打過去。牧主說：『信之佛法與王法一般。』禪師說：『你看到了什麼道理？』牧主說：『當斷不斷，反受其亂。』禪師便下座。後來因為汝州（Rǔ Zhōu）太師宋侯（Sòng Hóu）捐出宅院作為寺廟，請禪師住持。到周廣順（951-953年）
【English Translation】 English version: Snow presses against the cold plum blossoms, triggering the spring breeze, and smiles bloom. I cannot bear to let the fallen flowers drift away with the water, for fear of startling the sorrowful cries of the night apes in Ba Gorge (Bā Xiá). Seventh Generation: Zen Master Nanyuan Huiyong (Huì Yóng) He was from Hebei province. He received the Dharma from Xinghua (Xīng Huà) and resided at Bao Ying Temple (Bǎo Yìng Sì) of Nán Chán in Ruzhou (Rǔ Zhōu). During an assembly, he said, 'On the red flesh mass, a thousand-foot wall stands upright.' At that time, a monk asked, 'On the red flesh mass, a thousand-foot wall stands upright, isn't that what you, the abbot, are saying?' The Zen master said, 'Yes.' The monk overturned the Zen meditation bed. The Zen master said, 'Look at this blind man acting recklessly.' The monk hesitated. The Zen master then struck him and drove him out. Later, in the second year of Guangshun (952 AD) during the Later Zhou Dynasty (Five Dynasties period), he passed away. He had two Dharma heirs. The verse goes: The true man of no rank, a mass of red flesh, His nostrils have always faced the vast sky. At the moment of opportunity, he turns the thousand-pound oar, Only to shoot at the other side of the silent sound. Eighth Generation: Zen Master Fengxue Yanzhao (Fēng Xué Yán Zhǎo) He was a son of the Liu family from Yuhang (Yú Háng). After failing the imperial examination once, he became a monk. Initially, he visited Jingqing (Jìng Qīng), and later he paid respects to Nanyuan (Nán Yuàn). Nanyuan asked, 'How do you contemplate the single staff of the South?' The Zen master said, 'I contemplate it as something extraordinary.' The Zen master then asked, 'How do you, the abbot, contemplate the single staff here?' Nanyuan raised his staff and said, 'Beneath the staff, there is no forbearance of birth; at the moment of opportunity, the teacher is not seen.' Upon hearing these words, the Zen master thoroughly understood the profound meaning. Later, to avoid the chaos of war, Lord Li (Lǐ Shǐ Jūn) of Yingzhou (Yǐng Zhōu) invited him. During an assembly, he said, 'The mind-seal of the Patriarchs is like the mechanism of an iron ox. To go is to seal it; to stay is to break the seal. So, if neither going nor staying, is sealing it right, or is not sealing it right?' At that time, Elder Lubei (Lú Bēi) came forward and said, 'I have the mechanism of an iron ox; please do not use the seal, Master.' The Zen master said, 'Accustomed to fishing for whales in vast depths, yet lamenting the frog's steps in shallow mud.' Elder Lubei pondered. The Zen master shouted, 'Elder, why do you not speak?' As Elder Lubei was about to open his mouth, the Zen master struck him with a whisk. The herdsman said, 'Believing in the Buddha-dharma is like believing in the law of the king.' The Zen master said, 'What principle do you see?' The herdsman said, 'To hesitate when one should decide only invites chaos.' The Zen master then descended from the seat. Later, because Grand Preceptor Lord Song (Sòng Hóu) of Ruzhou (Rǔ Zhōu) donated his residence to be a temple, he invited the Zen master to reside there. Until Guangshun of Zhou (951-953 AD)
元年。復主風穴。師生於唐昭宗乾寧三年丙辰十二月。示寂于宋太祖開寶六年癸酉中秋日。登座說偈而終。塔于寺前溪之西畔。嗣法四人。頌。
棒下無生忍 臨機不見師 踏翻滄海月 放出鐵牛機 躍過禹門三汲浪 卻嗟蛙步𩥇沙泥
第九世襄縣首山省念禪師
萊州狄子氏。遍游叢席。密誦法華。晚依風穴充知客。侍立次。穴乃垂涕告之曰。不幸臨濟之道。至吾將墜于地矣。師曰。觀此一眾。豈無人耶。穴曰。聰明者多。見性者少。師曰。如某者何如。穴曰。吾雖望子久之。恐汝耽著此經。不能放下。師曰。此亦可事。愿聞其要。穴遂升堂。舉世尊以青蓮目顧視大眾。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲拄杖歸方丈。侍僧問。念法華何不抵對和尚。穴曰。念法華會也。次日與真園頭同上問訊。穴曰。作么生是世尊不說說。真曰。鵓鳩樹頭鳴。師曰。動容揚古路。不墮悄然機。穴謂真曰。作許多癡福作么。何不看念法華下語。后住首山。大振臨濟之道。宋太宗淳化三年壬辰十二月四日登座曰。今年六十七。老病隨緣且遣日。今年記卻來年事。來年記著今朝日。至期安坐而逝。茶毗收舍利。建塔本山。嗣法一十七人。頌。
放下法華諳上堂
【現代漢語翻譯】 現代漢語譯本 元年（時間已缺失）。再次主持風穴寺。禪師生於唐昭宗乾寧三年丙辰年（896年）十二月，于宋太祖開寶六年癸酉年（973年）中秋圓寂。登座說完偈語後去世，塔位於寺前溪的西邊。有四位嗣法弟子。
頌： 棒下無生忍，臨機不見師。 踏翻滄海月，放出鐵牛機。 躍過禹門三汲浪，卻嗟蛙步𩥇沙泥。
第九世襄縣首山省念禪師（禪師名號）
萊州狄子氏人。遍游各處寺院，秘密誦讀《法華經》（佛教經典）。晚年依止風穴禪師，擔任知客。一次侍立在旁，風穴禪師流著眼淚告訴他說：『不幸的是，臨濟宗（佛教宗派）的道，到我這裡將要墜落於地了。』省念禪師說：『看這一眾僧人，難道沒有人嗎？』風穴禪師說：『聰明的人多，見到本性的人少。』省念禪師說：『像我這樣的人怎麼樣？』風穴禪師說：『我雖然盼望你很久了，恐怕你沉迷於這部經，不能放下。』省念禪師說：『這也是可以做到的事，希望聽聽其中的要領。』風穴禪師於是升座，舉出世尊用青蓮般的眼睛顧視大眾的公案，並且問道：『說的是什麼？如果說是沒說而說，又是埋沒了先聖。且說到底說了什麼？』省念禪師於是拂袖離去。風穴禪師扔掉拄杖回到方丈室。侍者問：『念《法華經》為什麼不回答和尚？』風穴禪師說：『念《法華經》的人會了。』第二天與真園頭一同前去問訊，風穴禪師問：『怎麼是世尊不說說？』真園頭說：『鵓鳩在樹頭鳴叫。』省念禪師說：『動容揚古路，不墮悄然機。』風穴禪師對真園頭說：『作這麼多癡福做什麼？為什麼不看看念《法華經》的人的下語。』後來住持首山，大大振興了臨濟宗的道。宋太宗淳化三年壬辰年（992年）十二月四日登座說：『今年六十七歲，老病隨緣且過日子。今年記住來年的事，來年記住今年的事。』到期安然坐化而逝。火化后收取捨利，建塔于本山。有十七位嗣法弟子。
頌： 放下法華諳上堂
【English Translation】 English version Year unknown. Again presided over Fengxue Temple. The Chan master was born in the twelfth month of the Bingchen year (896 AD) of the Qianning era of Emperor Zhaozong of Tang Dynasty, and passed away on the Mid-Autumn Festival of the Guiyou year (973 AD) of the Kaibao era of Emperor Taizu of Song Dynasty. He ascended the seat, spoke a verse, and then passed away. His stupa is located on the west bank of the stream in front of the temple. He had four Dharma heirs.
Verse: Under the stick, there is no forbearance of birth; facing the opportunity, the master is not seen. Overturning the moon in the vast sea, releasing the iron bull's mechanism. Leaping over the three-tiered waves of the Yu Gate, yet lamenting the frog's steps in the fine sand and mud.
Ninth Generation Chan Master Sheng Nian of Shou Shan in Xiang County (Chan master's title)
A person from the Di Zi clan of Laizhou. He traveled extensively among various monasteries, secretly reciting the Lotus Sutra (Buddhist scripture). In his later years, he relied on Chan Master Fengxue, serving as the receptionist. Once, while standing beside him, Chan Master Fengxue tearfully told him: 'Unfortunately, the Way of the Linji School (Buddhist school) is about to fall to the ground with me.' Chan Master Sheng Nian said: 'Looking at this assembly of monks, is there no one?' Chan Master Fengxue said: 'There are many who are clever, but few who see their true nature.' Chan Master Sheng Nian said: 'What about someone like me?' Chan Master Fengxue said: 'Although I have been hoping for you for a long time, I fear that you are indulging in this sutra and cannot let it go.' Chan Master Sheng Nian said: 'This is also something that can be done. I wish to hear the essentials.' Chan Master Fengxue then ascended the seat, citing the case of the World-Honored One looking at the assembly with eyes like blue lotuses, and asked: 'What is being said? If it is said that it is speaking without speaking, then it is burying the ancient sages. So, what exactly is being said?' Chan Master Sheng Nian then flicked his sleeves and left. Chan Master Fengxue threw his staff and returned to his abbot's room. The attendant asked: 'Why didn't the one reciting the Lotus Sutra respond to the abbot?' Chan Master Fengxue said: 'The one reciting the Lotus Sutra understands.' The next day, he and the head gardener Zhen went together to pay their respects. Chan Master Fengxue asked: 'What is it that the World-Honored One speaks without speaking?' Head Gardener Zhen said: 'The turtledove chirps on the treetop.' Chan Master Sheng Nian said: 'Moving the countenance, he proclaims the ancient path, not falling into the silent mechanism.' Chan Master Fengxue said to Head Gardener Zhen: 'What are you doing with so much foolish merit? Why don't you look at the words of the one reciting the Lotus Sutra?' Later, he resided at Shou Shan, greatly revitalizing the Way of the Linji School. On the fourth day of the twelfth month of the Renchen year (992 AD) of the Chunhua era of Emperor Taizong of Song Dynasty, he ascended the seat and said: 'This year I am sixty-seven years old, old and sick, I let the days pass as they may. This year, remember the things of next year; next year, remember the things of this year.' When the time came, he passed away peacefully in a seated position. After cremation, his relics were collected, and a stupa was built on the mountain. He had seventeen Dharma heirs.
Verse: Letting go of the Lotus Sutra, one is familiar with ascending the hall.
青蓮目瞬絕承當 歸來高踞首山寺 明月清風滿大唐
第十世汾陽善昭禪師
太原俞氏子。少有大志。參尊宿七十餘人。后謁首山。問百丈卷席意旨如何。山曰。龍袖拂開全體現。曰師意如何。山曰。像王行處絕狐蹤。於是言下大悟。拜起曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。曰正是我放身命處。服勞甚久。前後八請主持名剎。堅臥不就。淳化四年。首山入寂。同門契聰。領西河道俗千餘人。排闥入而讓曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍起握聰手曰。非公不聞此語。乃出主汾州太子院。作十智同真。以辨緇素。後龍德府李侯。與師有舊。請住承天。數至不起。使者受罰。后至曰。不然。有死而已。師令設饌俶裝告眾曰。老僧去也。誰人隨得。時數僧不契。侍者出曰。某甲隨得。但和尚到處即到。師曰。汝乃隨得老僧。復顧使者曰。吾先行矣。停箸而化。侍者亦立化于側。閱世七十有八。坐五十六夏。嗣法一十六人。時宋仁宗天聖元年甲子歲。收舍利起塔本寺。頌。
龍袖拂開顯大機 月輪撈捷凈無遺 三玄戈甲清寰宇 殺活分明不露絲
第十一世石
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霜楚圓慈明禪師
全州清湘李氏子。二十二出家。母有賢行。使之遊方。于大愚谷泉。結伴參汾陽。經二年。未許入室。每見必詬罵。一日訴曰。自至法席。不蒙指示。念歲月飄忽。己事未明。負失出家之利。語未卒。汾叱曰。是惡知識。敢裨販我。舉杖逐之。師擬伸救。汾掩其口。師乃大悟曰。是知臨濟道出常情。服役七年辭去。出住潭州石霜。師平生以事事無礙接人。凡聖莫測。室中宴坐。橫刀水盆之上。傍置草鞋。使學者下語。以卜契機。得法者七十八人。示寂于宋仁宗慶曆元年辛巳上元日。塔于石霜。頌。
歲月飄零取自由 片幡風送到楊州 室中拈起吹毛利 冤報冤兮仇報仇
第十二世楊岐方會禪師
袁州宜春冷氏子。小警敏。不事筆硯。及出家。閱經典。輒自神會。參慈明。總院事。每恣參。明曰。庫司事繁。且去。他日又問。明曰。監院異時兒孫遍天下在。何用忙為。一日明出。師偵之小徑。搊住曰。者老漢今日須與我說。不說打你去。明曰。監寺知是般事便休。語未卒。師大悟。即拜于泥塗。明日上堂。師出問。幽鳥語喃喃。辭云入亂風時如何。明曰。我行荒草里。汝又入深村。師曰。官不容針。便借一問。明便喝。師曰好喝。明又喝。師亦喝。明連喝兩喝。師禮拜。
明曰。此事是個人。方能擔荷。師拂袖便行。后住楊岐。嘗以金剛圈栗棘蓬之語。勘辨諸方。宋仁宗皇祐元年丙戌示寂。塔于本山。嗣法一十四人。頌。
院事匇匇不憚勞 蹇驢三腳弄蹄高 倒騎直上須彌頂 大地山河在一毫
第十三世白雲守端禪師
衡陽葛氏子。幼事翰墨。冠依茶陵郁披削。往參楊岐。岐曰。受業師為誰。曰茶陵郁和尚。岐曰。聞伊過橋遭攧有省。作偈甚奇。能記否。師誦偈。岐笑而趨起。師愕然。通夕不昧。黎明諮詢之。岐曰。汝見昨日打歐儺者么。曰見。岐曰。汝一籌不及渠。師復駭然曰。意旨如何。岐曰。渠愛人笑。汝怕人笑。師大悟于言下。巾侍久之。辭游廬阜。圓通訥禪師舉住承天。聲名籍甚。次徙法華龍門興化海會。所至眾如雲集。示寂于宋神宗熙寧五年丙戌。壽四十八。塔于舒州白雲。嗣法一十二人。頌。
竊得耆婆醫道神 滿腔都是活人心 真方假藥須靈驗 到底難謾個里人
第十四世蘄州五祖法演禪師
綿州鄧氏子。年三十五。始祝髮受具。初謁浮山。使叩白雲。乃問南泉摩尼珠話。云叱之。師領悟。呈偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度買來還自賣。為鄰松竹引清風。云乃印可。令掌磨事。一日云曰。有數禪客。自
廬山來。皆有悟入處。教伊說。亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。祇是未在。師遂疑。私自計曰。既悟了明得說得。如何卻未在。參究累日。忽然省悟。從前寶惜。一時放下。走見白雲。云爲手舞足蹈。師后曰。吾因茲出一身白汗。便明得下載清風。宋徽宗崇寧三年示寂。嗣法二十三人。頌。
等閑識得摩尼珠 捏碎光明始自如 端的一回白汗后 釋迦彌勒是他奴
第十五世昭覺克勒禪師
彭州洛氏子。兒時日記千言。偶游妙寂寺。見佛書。三複悵然。如獲舊物。曰予殆過去沙門也。出家業講。棄依白雲為侍者。一日部使詣祖問道。祖曰。提刑少年曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。只要檀郎認得聲。部使應諾喏。祖曰。且仔細。師侍立次。問曰。提刑會否。祖曰。他祇認得聲。師曰。祇要檀郎認得聲。既認得聲。為甚卻不是。祖曰。如何是祖師西來意。庭前柏樹子聻。師忽有省。遽出見雞飛上欄竿鼓翅而鳴。乃曰。此豈不是聲。遂呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖遍告山中耆宿曰。我侍者參得禪也。出住成都昭覺。奉旨數處開法。屢加寵賜。宋高宗紹興五年八月己酉。書偈投筆而逝。茶毗舍利五色。塔于本寺
【現代漢語翻譯】 現代漢語譯本： 廬山來的人，都有所領悟之處。教他們說，也能說出個所以然。舉出因緣來問他們，也能明白。教他們下判斷，也能下。只是還不到位。禪師於是疑惑，私下思忖道：既然領悟了，明白了，說得出來，為什麼卻還不到位呢？參究多日，忽然醒悟，從前珍視的，一時放下。跑去見白雲禪師，白雲禪師為他手舞足蹈。禪師後來（克勤禪師）說：『我因此出了一身冷汗，便明白了下載清風的道理。』宋徽宗崇寧三年（1104年）圓寂，嗣法弟子二十三人。 頌： 輕易地認得了摩尼珠（如意寶珠，象徵佛性），捏碎了光明才自然如是。真真切切地出了一回冷汗后，釋迦（Sakyamuni，佛教創始人）彌勒（Maitreya，未來佛）都是他的奴僕。
第十五世昭覺克勒禪師
彭州洛氏之子。小時候一天能記誦千言。偶然遊玩妙寂寺，見到佛書，反覆閱讀，悵然若失，好像得到了舊物一般，說『我大概是過去的出家人吧。』出家后從事講學，後來捨棄講學依止白雲禪師做侍者。一天，部使到白雲禪師處問道，白雲禪師說：『提刑少年時讀過艷詩嗎？有兩句詩很相近：頻呼小玉元無事，只要檀郎認得聲。』部使應聲稱是。白雲禪師說：『且仔細體會。』克勒禪師侍立在旁，問道：『提刑領會了嗎？』白雲禪師說：『他只認得聲音。』克勒禪師說：『只要檀郎認得聲音，既然認得聲音，為什麼卻不是呢？』白雲禪師說：『如何是祖師西來意（Bodhidharma came from the West，達摩西來意，禪宗公案）？庭前柏樹子聻（zhǐ，語氣助詞）！』克勒禪師忽然有所領悟，跑出去看見雞飛上欄桿，鼓動翅膀鳴叫，於是說：『這難道不是聲音嗎？』於是呈上偈語說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，只許佳人獨自知。』白雲禪師告訴山中的老修行們說：『我的侍者參透了禪。』後來到成都昭覺寺擔任住持，奉旨多次開壇講法，屢次得到皇帝的恩寵賞賜。宋高宗紹興五年（1135年）八月己酉，寫下偈語，放下筆去世。火化后得到五色舍利（sarira，佛教聖物），建塔于本寺供奉。
【English Translation】 English version: From Mount Lu, all have a place of awakening and entry. Instruct them to speak, and they can speak with a reason. Present a cause and condition to ask them, and they can understand. Instruct them to make a judgment, and they can. It's just not quite there yet. The Chan master then doubted, privately thinking: 'Since they have awakened, understand, and can speak, how is it that they are not quite there yet?' After days of investigation, he suddenly awakened. What he had previously treasured, he let go of all at once. He ran to see Baiyun (White Cloud, name of a Chan master), who danced for him. The Chan master (Keqin) later said: 'Because of this, I broke out in a cold sweat, and then I understood the principle of downloading the clear breeze.' He passed away in the third year of Chongning (1104 CE) during the reign of Emperor Huizong of Song, with twenty-three Dharma heirs. Gatha: Casually recognizing the Mani jewel (Mani Jewel, symbolizes Buddha-nature), crushing the light is naturally as it is. After a truly genuine cold sweat, Sakyamuni (Sakyamuni, founder of Buddhism) and Maitreya (Maitreya, the future Buddha) are his servants.
The Fifteenth Generation Chan Master Zhaojue Kele
He was a son of the Luo family of Pengzhou. As a child, he could memorize a thousand words a day. Once, he visited Miaoji Temple and saw Buddhist scriptures. He read them repeatedly, feeling lost, as if he had found something old, saying, 'I am probably a former monk.' After leaving home, he engaged in lecturing, later abandoning lecturing to follow Baiyun Chan master as an attendant. One day, a commissioner came to Baiyun Chan master to ask about the Way. Baiyun Chan master said: 'Commissioner, have you ever read erotic poetry in your youth? There are two lines that are quite similar: 'Frequently calling Xiaoyu is originally nothing, just wanting the beloved to recognize the voice.' The commissioner responded in agreement. Baiyun Chan master said: 'Think carefully.' Kele Chan master stood by, asking: 'Did the commissioner understand?' Baiyun Chan master said: 'He only recognizes the voice.' Kele Chan master said: 'Just wanting the beloved to recognize the voice, since he recognizes the voice, why isn't it?' Baiyun Chan master said: 'What is the meaning of Bodhidharma's (Bodhidharma came from the West, a Zen koan) coming from the West? The cypress tree in front of the courtyard!' Kele Chan master suddenly had an awakening, ran out and saw a chicken flying onto the railing, flapping its wings and crowing, and then said: 'Isn't this a voice?' Then he presented a verse saying: 'The golden duck incense disappears from the embroidered curtain, drunk and helped home from the midst of singing and dancing. A romantic affair of youth, only allowed for the beauty to know alone.' Baiyun Chan master told the old practitioners in the mountains: 'My attendant has penetrated Chan.' Later, he served as abbot of Zhaojue Temple in Chengdu, and was ordered to open Dharma talks in many places, repeatedly receiving the emperor's favor and rewards. In the fifth year of Shaoxing (1135 CE) during the reign of Emperor Gaozong of Song, on the day of Jiyou in August, he wrote a verse, put down his pen, and passed away. After cremation, he obtained five-colored sarira (sarira, Buddhist relics), and a pagoda was built in the temple for enshrinement.
。謚曰真覺。嗣法七十六人。
頻呼小玉意無他 試問檀郎會也么 認得聲來猶未是 雞鳴絕妙識曹娥
第十六世虎丘紹隆禪師
和州含山人。九歲出家。既長遊方。初謁長蘆。后見佛果。一日入室。果問曰。見見之時。見非是見。見猶離見。見不能及。舉拳云。還見么。師曰見。悟曰。頭上安頭。師聞脫然契證。果叱曰。見個甚麼。師曰。竹密不妨流水過。果肯之。有問曰。隆藏主柔意若此。何能為哉。悟曰。瞌睡虎耳。后郡守李公光延居彰教。次徙平江虎丘。道大顯著。宋高宗紹興六年丙辰五月六日示寂。塔全身於寺西南。嗣法一人。
見非是見足機籌 竹密何曾礙水流 春去秋來寒暑別 不須頭上更安頭
第十七世應庵曇華禪師
蘄州江氏子。生而奇杰。出家遍歷諸方。次見虎丘。侍一載。頓明大事。出主明州天童。虎丘忌日拈香云。平生沒興。撞著個無意智老和尚。做盡伎倆。湊泊不得。從此卸卻干戈。隨分著衣吃飯。二十年來。坐曲錄床。懸羊頭賣狗肉。知他有甚憑據。雖然如是。一年一度燒香日。千古令人恨轉深。時大慧在梅楊。有僧傳語至。慧極口稱歎。復寄偈曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。當時與大慧。同
【現代漢語翻譯】 謚號為真覺。繼承佛法者七十六人。
頻頻呼喚小玉，意圖並無其他，試問你，檀郎（對情人的昵稱）能明白嗎？ 認識到聲音的來源，還不是真正的覺悟，如同雞鳴時曹娥（指東漢孝女曹娥投江尋父的故事）的絕妙之處。
第十六世虎丘紹隆禪師
和州含山人。九歲出家。長大后四處遊歷參學。最初拜訪長蘆禪師，後來參拜佛果禪師。一天入室請教，佛果禪師問道：『當見（指能見之性）在見的時候，見不是見，見仍然離開了見，見是無法達到的。』於是舉起拳頭說：『還見到了嗎？』紹隆禪師回答說：『見到了。』佛果禪師說：『這是頭上安頭啊！』紹隆禪師聽后豁然開悟。佛果禪師呵斥道：『見到了什麼？』紹隆禪師回答說：『竹子茂密不妨礙流水流過。』佛果禪師認可了他的見解。有人問道：『隆藏主如此溫和，能做什麼呢？』佛果禪師說：『是隻瞌睡的老虎罷了！』後來郡守李公光邀請他居住在彰教寺，之後又遷往平江虎丘寺，他的道行非常顯著。宋高宗紹興六年（1136年）五月六日圓寂，全身被安葬在寺廟的西南方。繼承佛法者一人。
見不是見，這是深遠的謀劃，竹子茂密，又何曾阻礙水流？ 春去秋來，寒暑交替，不必在頭上再安頭。
第十七世應庵曇華禪師
蘄州江氏之子，天生奇特傑出。出家后遍訪各地名師。後來參拜虎丘禪師，侍奉一年，頓悟大事。出任明州天童寺住持。在虎丘禪師忌日拈香時說：『我平生沒什麼興致，遇到了一個沒有心機的老和尚，用盡各種方法，也無法湊合。從此卸下干戈，隨緣穿衣吃飯。二十年來，坐在曲錄床上，做著掛羊頭賣狗肉的事情，不知道他有什麼憑據。雖然如此，一年一度的燒香日，千古令人遺憾更深。』當時大慧禪師在梅楊，有僧人將這些話傳達給他，大慧禪師極口稱讚。又寄了一首偈頌說：『佔據金輪第一峰，千妖百怪都潛藏軌跡。近年來又得到了真正的訊息，報道楊岐（禪宗流派之一）正脈暢通。』當時他與大慧禪師，情誼深厚。
【English Translation】 He was given the posthumous title Zhenjue. Seventy-six people inherited his Dharma.
'Frequently calling Xiaoyu, the intention is nothing else; try asking, can Tanlang (a term of endearment for a lover) understand?' 'Recognizing the source of the sound is not yet true enlightenment, like the exquisite skill of Cao E (referring to the story of Cao E, a filial daughter of the Eastern Han Dynasty who drowned herself in a river to find her father's body) at the crowing of a rooster.'
The Sixteenth Generation: Zen Master Shaolong of Tiger Hill
He was from Hanshan in Hezhou. He became a monk at the age of nine. After growing up, he traveled around to study. He first visited Zen Master Changlu, and later visited Zen Master Foguo. One day, he entered the room for instruction. Zen Master Foguo asked: 'When seeing (referring to the nature of seeing) is seeing, seeing is not seeing, seeing still leaves seeing, seeing cannot reach it.' Then he raised his fist and said: 'Do you see it?' Zen Master Shaolong replied: 'I see it.' Zen Master Foguo said: 'This is adding a head on top of a head!' Zen Master Shaolong suddenly attained enlightenment upon hearing this. Zen Master Foguo scolded: 'What did you see?' Zen Master Shaolong replied: 'Dense bamboo does not hinder the flow of water.' Zen Master Foguo acknowledged his understanding. Someone asked: 'Abbot Long is so gentle, what can he do?' Zen Master Foguo said: 'He is just a sleepy tiger!' Later, Prefect Li Gongguang invited him to reside at Zhangjiao Temple, and then he moved to Tiger Hill Temple in Pingjiang. His practice was very prominent. He passed away on May 6th, in the sixth year of the Shaoxing era of Emperor Gaozong of the Song Dynasty (1136 AD). His whole body was buried in the southwest of the temple. One person inherited his Dharma.
'Seeing is not seeing, this is a profound plan; dense bamboo, how has it ever hindered the flow of water?' 'Spring goes and autumn comes, cold and heat alternate; there is no need to add another head on top of your head.'
The Seventeenth Generation: Zen Master Ying'an Tanhua
He was the son of the Jiang family in Qizhou, born extraordinary and outstanding. After becoming a monk, he visited famous teachers everywhere. Later, he visited Zen Master Tiger Hill and served him for a year, suddenly realizing the great matter. He took over as abbot of Tiantong Temple in Mingzhou. On the anniversary of Zen Master Tiger Hill's death, he offered incense and said: 'I have never had any interest in my life, and I met an old monk without any scheming, and I couldn't put it together no matter what I did. From then on, I unloaded my weapons and armor, and ate and dressed according to fate. For twenty years, I have been sitting on a curved bed, doing the business of selling dog meat under the guise of selling mutton, I don't know what his basis is. Even so, the annual incense burning day makes people hate even more for thousands of years.' At that time, Zen Master Dahui was in Meiyang, and a monk conveyed these words to him. Zen Master Dahui praised him greatly. He also sent a verse saying: 'Occupying the first peak of the Golden Wheel, thousands of demons and monsters are hiding their tracks. In recent years, I have received true news again, reporting that the Yangqi (one of the Zen sects) lineage is flowing smoothly.' At that time, he and Zen Master Dahui had a deep friendship.
稱二甘露門。嘗誡徒曰。衲僧家著草鞋住院。何啻如蚖蛇戀窟乎。宋孝宗隆興元年六月十三日示寂。塔于本山天童。嗣法九人。頌。
草鞋踏破覓知音 歷盡山河路轉深 莫謂貧兒思舊債 懸羊賣狗得人憎
第十八世密庵咸杰禪師
福州鄭氏子。母夢老僧入舍而生。幼則穎異過人。及壯剃髮進具。遍參知識。最後謁應庵華于衢州明果。一日問曰。如何是正法眼。答曰。破沙盆。應庵頷之。因辭省親。庵以偈送曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便躲跟。吾有末後句。歸來要汝遵。后出住衢州開法。次遷祥符蔣山華藏。未幾奉詔住徑山及靈隱。嗣法拾人。頌。
岳邊頓止千山勢 海上冥收萬派聲 怪道如來正法眼 祖師喚作破沙盆
第十九世破庵祖先禪師
廣安王氏子。參寂庵于靈隱。分座。有道者請益曰。胡孫子捉不住。愿垂開示。師曰。用捉作么。如風吹水自成紋。上堂云。不是心。不是佛。不是物。忍俊不禁。為諸人作個撇脫。拈拄杖。卓一下云。流水暗消溪畔石。勸人除卻是非難。嗣法四人。
那伽大定海涵秋 上樹胡孫得自由 四海五湖平似鏡 行人莫與
【現代漢語翻譯】 現代漢語譯本： 稱二甘露門（寺廟名）。曾告誡弟子說：『出家人穿著草鞋住在寺院裡，這和蠑螈蛇貪戀洞穴有什麼區別呢？』宋孝宗隆興元年（1163年）六月十三日圓寂，塔葬在本山天童山。有九人繼承了他的佛法。頌： 草鞋踏破尋知音，歷盡山河路轉深。 莫說窮人還舊債，懸羊賣狗惹人憎。
第十八世 密庵咸杰（禪師名號）禪師
福州鄭氏之子。母親夢見老僧進入家中而生下他。幼年時就聰慧過人，長大后剃髮出家。遍訪名師，最後在衢州明果寺拜見應庵華（禪師名號）。一天，密庵咸杰問道：『什麼是正法眼？』應庵華回答說：『破沙盆。』應庵華點頭認可了他的理解。密庵咸杰於是告辭回家探親。應庵華作偈相送：『大徹大悟的投機之句，在當陽（比喻光明正大）開闊頂門。相處至今四年，考察詢問沒有一絲痕跡。雖然沒有交付衣缽，但氣宇卻能吞沒乾坤。卻把正法眼，叫做破沙盆。此行將要省親，切記不要躲躲藏藏。我還有末後句，回來要你遵循。』後來密庵咸傑出任衢州開法，之後遷往祥符蔣山華藏寺，不久奉詔住持徑山寺和靈隱寺。有十人繼承了他的佛法。頌： 岳邊頓止千山勢，海上冥收萬派聲。 怪道如來正法眼，祖師喚作破沙盆。
第十九世 破庵祖先（禪師名號）禪師
廣安王氏之子。在靈隱寺參拜寂庵（禪師名號），分座說法。有道人請教說：『像猢猻（猴子）一樣的心抓不住，希望您能開示。』破庵祖先禪師說：『為什麼要抓住它呢？就像風吹水自然形成波紋。』上堂說法時說：『不是心，不是佛，不是物。』忍不住為諸位做一個了斷。拿起拄杖，敲擊一下說：『流水暗暗消磨溪邊的石頭，勸人除去是非之難。』有四人繼承了他的佛法。 那伽（龍）大定海涵秋，上樹胡孫得自由。 四海五湖平似鏡，行人莫與（爭鬥）。
【English Translation】 English version: He was called the Second Sweet Dew Gate (temple name). He once admonished his disciples, saying, 'What difference is there between a monk dwelling in a temple wearing straw sandals and a newt snake being attached to its cave?' He passed away on the thirteenth day of the sixth month of the first year of the Longxing era (1163) of Emperor Xiaozong of the Song Dynasty, and his stupa is located on the main mountain, Tiantong Mountain. Nine people inherited his Dharma. Gatha: Straw sandals worn through, seeking a kindred spirit, having traversed mountains and rivers, the road turns deeper. Don't say the poor are thinking of old debts; hanging a sheep's head and selling dog meat is detested by people.
The Eighteenth Generation: Chan Master Mi'an Xianjie (Chan master's title)
He was the son of the Zheng family of Fuzhou. His mother dreamed of an old monk entering her house, and he was born. In his youth, he was exceptionally intelligent. When he grew up, he shaved his head and received the precepts, visiting teachers everywhere. Finally, he visited Ying'an Hua (Chan master's title) at Mingguo Temple in Quzhou. One day, he asked, 'What is the true Dharma eye?' Ying'an Hua replied, 'A broken sand basin.' Ying'an Hua nodded in approval. Mi'an Xianjie then took leave to visit his parents. Ying'an Hua sent him off with a gatha: 'A thoroughly enlightened, opportune phrase, openly expanding the crown of the head. Having been together for four years, inquiries reveal no trace. Although the robe and bowl have not been entrusted, his spirit swallows heaven and earth. Yet the true Dharma eye is called a broken sand basin. This journey will be to visit parents; be sure not to hide. I have a final phrase; upon your return, I want you to follow it.' Later, Mi'an Xianjie went to Quzhou to preach the Dharma, then moved to Xiangfu Jiangshan Huazang Temple. Before long, he received an imperial decree to reside at Jingshan Temple and Lingyin Temple. Ten people inherited his Dharma. Gatha: At the foot of the mountain, a thousand mountain ranges halt; on the sea, myriad streams silently gather their voices. No wonder the Tathagata's true Dharma eye is called a broken sand basin by the patriarchs.
The Nineteenth Generation: Chan Master Po'an Zuxian (Chan master's title)
He was the son of the Wang family of Guang'an. He visited Ji'an (Chan master's title) at Lingyin Temple, sharing the seat. A Daoist asked for instruction, saying, 'The monkey mind cannot be caught; I hope you will enlighten me.' Chan Master Po'an Zuxian said, 'Why catch it? Like the wind blowing water, it naturally forms ripples.' When he ascended the hall to preach, he said, 'It is not mind, not Buddha, not object.' Unable to resist, he made a decisive cut for everyone. He picked up his staff, struck it once, and said, 'The flowing water silently wears away the stones by the stream; I advise people to remove the difficulties of right and wrong.' Four people inherited his Dharma. The Naga (dragon) is greatly concentrated, the sea contains the autumn; the monkey climbing the tree gains freedom. The four seas and five lakes are as flat as a mirror; travelers, do not (struggle).
路為仇
第二十世無準師範禪師
蜀之梓童雍氏子。九歲依陰平道欽出家。首謁佛照。照問。何處人。曰劍州。照曰。帶得劍來么。師隨聲便喝。照曰。者烏頭子也亂作。后參破庵于靈隱。居第一座。一日侍庵游石筍。有道者請益胡孫話。師在傍忽大悟。后受詔住徑山。賜號曰佛鑒禪師。宋理宗淳祐己酉三月十五日示寂。其徒請偈。師執筆云。來時空索索。去也赤條條。更要問端的。天臺有石橋。塔于圓照庵。嗣法一十七人。頌。
帶得劍州寶劍來 當陽一喝絕塵埃 晚風笛弄關山曲 巴峽猿聞聲自哀
第二十一世雪巖祖欽禪師
初參天目理。後於無準會下多年。每遇入室。舉主人公便可𨁝跳。若衲僧巴鼻佛祖爪牙。更無下口處。如是十年。後過浙東天目依住。一日佛殿前行。忽然臺眸。見一株古樹觸著。向來所得境界。和底一時揚下。礙膺之物。撲然而散。方始得見徑山老人立地處。正好三十拄杖。后出世住潭州龍興。晚住袁州仰山。住持凡六剎。無準忌日拈香云。盡道先師今日死。誰知今日是生朝。不知卻有何憑據。紫柏黃檀一遽燒。嗣法八人。頌。
衲僧巴鼻忽抬眸 觸著庭前樹一株 要見徑山立地處 烏藤三十嘴盧都
第二十二世高峰原妙禪師
【現代漢語翻譯】 現代漢語譯本 路為仇
第二十世 無準師範禪師（禪宗大師）
是四川梓潼雍氏之子。九歲時依從陰平道欽出家。最初拜訪佛照（禪宗大師）。佛照問：『哪裡人？』回答說：『劍州。』佛照說：『帶得劍來么？』禪師隨聲便喝。佛照說：『這個烏頭子也亂作。』後來在靈隱參拜破庵。擔任第一座。一日侍奉破庵遊覽石筍。有道士請教胡孫話。禪師在旁邊忽然大悟。後來奉詔住持徑山。被賜予稱號為佛鑒禪師。宋理宗淳祐己酉年（1249年）三月十五日圓寂。他的弟子們請求遺偈。禪師拿起筆寫道：『來時空索索，去也赤條條。更要問端的，天臺有石橋。』塔葬于圓照庵。繼承佛法者有十七人。頌詞：
帶得劍州寶劍來，當陽一喝絕塵埃。 晚風笛弄關山曲，巴峽猿聞聲自哀。
第二十一世 雪巖祖欽禪師（禪宗大師）
最初參拜天目理。後來在無準門下多年。每次遇到入室，舉起主人公便可以跳躍。如果是衲僧的鼻孔，佛祖的爪牙，更沒有下口的地方。這樣過了十年。後來經過浙東天目依住。一日在佛殿前行走，忽然抬起眼睛，看見一株古樹觸動著。向來所得的境界，和底一時揚下。阻礙胸襟的東西，撲然而散。才開始得見徑山老人立地處。正好三十拄杖。後來出世住持潭州龍興。晚年住持袁州仰山。住持過六座寺廟。無準忌日拈香說：『都說先師今日死，誰知今日是生朝。不知卻有何憑據，紫柏黃檀一遽燒。』繼承佛法者八人。頌詞：
衲僧巴鼻忽抬眸，觸著庭前樹一株。 要見徑山立地處，烏藤三十嘴盧都。
第二十二世 高峰原妙禪師（禪宗大師）
【English Translation】 English version Lu Wei Chou
The 20th Generation: Zen Master Wuzhun Shifan (Zen Master)
He was a native of Yong of Zitong in Shu (Sichuan). At the age of nine, he left home to become a monk under Daoqin of Yinping. He first visited Fozhao (Zen Master). Fozhao asked, 'Where are you from?' He replied, 'Jianzhou.' Fozhao said, 'Did you bring your sword?' The Master immediately shouted in response. Fozhao said, 'This dark-headed fellow is making a mess.' Later, he visited Po'an at Lingyin. He held the position of the first seat. One day, while serving Po'an on a visit to Shisun, a Daoist asked for instruction on the topic of 'monkey talk.' The Master, standing by, suddenly had a great enlightenment. Later, he received an imperial decree to reside at Jingshan, and was granted the title 'Zen Master Fojian.' He passed away on the 15th day of the third month in the Ji-You year (1249) of the Chunyou reign of Emperor Lizong of the Song Dynasty. His disciples requested a death verse. The Master took up his brush and wrote: 'Coming, empty-handed; going, stark naked. If you want to ask about the ultimate, there is a stone bridge at Tiantai.' His stupa was built at Yuanzhao Hermitage. Seventeen people inherited his Dharma. A verse:
Bringing the precious sword from Jianzhou, one shout at Dangyang cuts off the dust. The evening wind plays the flute, a tune of the mountain pass, the monkeys of Ba Gorge hear the sound and grieve.
The 21st Generation: Zen Master Xueyan Zuqin (Zen Master)
He initially visited Tianmu Li. Later, he stayed under Wuzhun for many years. Every time he entered the room, he could jump up at the mention of the 'main character.' If it were a monk's nostril or the Buddha's claws, there would be no place to start. This went on for ten years. Later, he passed through Tianmu in eastern Zhejiang and stayed there. One day, while walking in front of the Buddha Hall, he suddenly raised his eyes and saw an ancient tree touching him. The realm he had attained before, and the bottom, were all cast down at once. The things obstructing his chest scattered with a 'poof.' Only then did he see where the old man of Jingshan was standing. Just right for thirty blows of the staff. Later, he came into the world to reside at Longxing in Tanzhou. In his later years, he resided at Yangshan in Yuanzhou. He presided over six monasteries. On the anniversary of Wuzhun's death, he burned incense and said, 'Everyone says the late teacher died today, but who knows that today is his birthday? I don't know what evidence there is, but the purple cypress and yellow sandalwood are burned in one go.' Eight people inherited his Dharma. A verse:
The monk's nostril suddenly raises its eyes, touching a tree in front of the courtyard. If you want to see where Jingshan stands, the black rattan has thirty mouths, all 'lu du'.
The 22nd Generation: Zen Master Gaofeng Yuanmiao (Zen Master)
吳江徐氏子。母夢僧投宿而孕。生於宋理宗戊戌歲。出家首謁斷橋倫。次參雪巖。才問訊被打出。后凡入門。巖便問。誰與汝拖者死屍來。隨即打出。如是不知其幾。一日少林忌辰。隨眾詣三塔。諷經次。忽抬頭。睹五祖和尚真贊曰。百年三萬六千朝。反覆元來是者漢。忽然打破疑情。一日巖問。日間浩浩時作得主么。曰作得主。巖曰。睡夢中作得主么。曰作得主。巖曰。正睡著時。無夢無想。無見無聞。主在甚麼處。師無對。遂奮志入龍鬚。自誓曰。拚一生作個呆漢。決要者一著子明白。越五載。因同參僧推枕子墜地作聲。廓然大徹。自謂如泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處。自此安邦定國。天下太平。一念無為。十方坐斷。出住雙髻天目。示寂于大元成宗元真元年乙未十二月初一日。嗣法四人。頌。
阿誰拖者死屍來 夢想俱無更活埋 驀爾枕頭撲落地 堪嗟雪嶺嘆奇哉
第二十三世中峰明本禪師
杭之錢塘人。俗姓孫。母李氏。夢無門開道者。持燈籠至家。遂生。師九歲喪母。十五依高峰剃落。年二十四。觀流省有省。詣峰求證。峰打趁出。因民訛傳。官選童男女。師問。忽有人來。問和尚討童男女時如何。峰曰。我但度竹篦子與他。師于言下。洞然徹法源底
【現代漢語翻譯】 現代漢語譯本： 吳江徐氏之子，他的母親夢見一位僧人前來投宿，因此懷孕。他出生於宋理宗戊戌年（1238年）。出家後首先拜訪斷橋倫禪師，接著參訪雪巖欽禪師。剛一問訊就被打出來。之後每次入門，雪巖欽禪師便問：『是誰與你拖著這具死屍來的？』隨即又被打出來。像這樣不知經歷了多少次。有一天，少林寺舉行忌辰法會，他跟隨眾人前往三塔，誦經時，忽然抬頭，看到五祖和尚的真贊寫道：『百年三萬六千朝，反覆元來是者漢。』忽然打破了心中的疑情。有一天，雪巖欽禪師問：『白天喧鬧時能做得了主嗎？』他回答說：『做得了主。』雪巖欽禪師問：『睡夢中能做得了主嗎？』他回答說：『做得了主。』雪巖欽禪師問：『正在熟睡時，沒有夢，沒有思想，沒有見聞，主在什麼地方？』禪師無言以對，於是立志前往龍鬚山，發誓說：『拼盡一生做一個呆漢，一定要把這一著弄明白。』過了五年，因為同參僧人推枕頭落地發出聲響，豁然大悟，自認為如同在泗州（今江蘇盱眙一帶）見到大聖（僧伽大師），遠方的客人回到了故鄉，原來只是舊時的人，不改變舊時的行履處。從此安邦定國，天下太平，一念無為，十方坐斷。後來出任雙髻山、天目山住持。于大元成宗元真元年乙未年（1295年）十二月初一日圓寂。有四位嗣法弟子。
頌： 是誰拖著這具死屍來？夢想俱無更活埋，驀然枕頭撲落地，堪嗟雪嶺嘆奇哉。
第二十三世中峰明本禪師
杭州錢塘人，俗姓孫。母親李氏，夢見無門開道者，手持燈籠來到家中，於是生下了他。禪師九歲喪母，十五歲依高峰原妙禪師剃度出家。二十四歲時，觀看流水有所省悟，前往高峰原妙禪師處請求印證。高峰原妙禪師打了他並趕了出來。因為民間訛傳，官府要挑選童男童女，禪師問：『如果有人來，問和尚討要童男童女時該怎麼辦？』高峰原妙禪師說：『我只把竹篦子給他。』禪師在聽聞此言下，洞然徹悟了法源的底蘊。
【English Translation】 English version: A son of the Xu family in Wujiang. His mother conceived after dreaming of a monk seeking lodging. He was born in the Wuxu year (1238) of Emperor Lizong of the Song Dynasty. After leaving home, he first visited Zen Master Lun of Broken Bridge, and then visited Zen Master Xueyan Qin. He was beaten out as soon as he asked a question. Later, whenever he entered the door, Zen Master Xueyan Qin would ask: 'Who is dragging this corpse for you?' and then beat him out. This happened countless times. One day, on the anniversary of the Shaolin Temple, he followed the crowd to the Three Pagodas. While chanting sutras, he suddenly looked up and saw the true praise of Zen Master Wuzu, which read: 'One hundred years, thirty-six thousand mornings, repeatedly, it turns out to be this fellow.' Suddenly, he broke through the doubts in his mind. One day, Zen Master Xueyan Qin asked: 'Can you be the master when it's noisy during the day?' He replied: 'I can be the master.' Zen Master Xueyan Qin asked: 'Can you be the master in your dreams?' He replied: 'I can be the master.' Zen Master Xueyan Qin asked: 'When you are fast asleep, without dreams, without thoughts, without seeing or hearing, where is the master?' The Zen master was speechless, so he resolved to go to Mount Longxu and vowed: 'I will spend my whole life as a fool, and I must understand this one thing.' After five years, because a fellow monk pushed a pillow to the ground, making a sound, he suddenly had a great enlightenment, thinking of himself as seeing the Great Sage (Sangharama) in Sizhou (area around present-day Xuyi, Jiangsu), a traveler returning to his hometown, originally just the old person, not changing the old way of walking. From then on, he brought peace to the country and the world, with one thought of non-action, cutting off the ten directions. Later, he served as abbot of Shuangji Mountain and Tianmu Mountain. He passed away on the first day of the twelfth month of the Yiewei year (1295) of Emperor Chengzong Yuanzhen of the Great Yuan Dynasty. He had four Dharma heirs.
Verse: Who is dragging this corpse? Both dreams and thoughts are gone, buried alive, suddenly the pillow falls to the ground, alas, Xue Ling sighs in wonder.
The Twenty-third Generation Zen Master Zhongfeng Mingben
A native of Qiantang, Hangzhou, with the surname Sun. His mother, Li, dreamed of a person opening the way without a door, holding a lantern to her home, and then he was born. The Zen master lost his mother at the age of nine, and was tonsured at the age of fifteen by Zen Master Gaofeng Yuanmiao. At the age of twenty-four, he had some understanding while watching the flowing water, and went to Zen Master Gaofeng Yuanmiao to ask for confirmation. Zen Master Gaofeng Yuanmiao beat him and drove him out. Because of folk rumors, the government wanted to select young boys and girls, and the Zen master asked: 'If someone comes and asks the monk for young boys and girls, what should I do?' Zen Master Gaofeng Yuanmiao said: 'I will just give him a bamboo stick.' Upon hearing these words, the Zen master thoroughly understood the essence of the Dharma source.
。峰書真贊付師曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。且俾參徒詣師請益。由是學者輻湊歸之。如水就下。而師猶自韜晦。未嘗肯以師道自處。一時天子公卿。每虛徑山靈隱諸大剎。迎師居之。賜佛慈圓照廣慧之號。示寂于大元英宗至治三年八月十四日。謚曰普應。嗣法漆人。頌。
源泉混混盡朝東 海闊天高萬象融 竹篦拈來全體露 一毫頭上定綱宗
第二十四世千巖元長禪師
蕭山董氏子。幻業儒。年十七學通百氏。十九離塵受具。習律武林。會丞相府飯僧。師隨眾受供。時中峰已先在座。見師即呼曰。汝日用如何。師曰唸佛。峰曰。佛今何在。師擬議。峰勵聲叱之。師求開示。峰授以狗子無佛性話令參。於是縛茅靈隱山中。倏忽十載。因往望州亭。聞雀聲有省。往見峰。峰復斥之。師憤然不昧。忽夜半鼠翻貓器墮地作聲。恍然開悟。覺身躍起數丈。往質于峰。峰問曰。趙州何故言無。師曰。鼠食貓飯。峰曰未在。師曰。飯器破也。曰破后如何。曰觸碎方甓。峰乃微笑。乃囑曰。汝宜善自護持。棲遁巖穴。時節若至。其理自彰。自受付囑。乃隱於天龍東庵。聲光日顯。詔居聖壽。賜號圓鑒。並金襕法衣。示寂于大元順宗至正丁酉六月。偈曰。平生饒舌。今日敗闕。一句
【現代漢語翻譯】 現代漢語譯本： 峰書寫真贊交付給師傅說：『我的相貌不可思議，佛和祖師都不能看清，唯獨允許不成器的弟子，見到半邊鼻子。』並且讓他的弟子們前往師傅處請教學習。因此，學者們像水流向下一樣聚集歸附於他。而師傅仍然自我隱藏，不曾肯以師道的身份自居。當時的天子公卿，經常空出徑山、靈隱等大寺廟，迎接師傅居住。賜予『佛慈圓照廣慧』的稱號。在大元英宗至治三年（1323年）八月十四日圓寂，謚號『普應』。嗣法弟子是漆人。 頌： 源泉混混流淌向東， 海闊天空萬象融合。 竹篦子拈起全體顯露， 一毫毛頭上確定綱宗。
第二十四世千巖元長禪師
是蕭山董氏的兒子。起初從事儒業，十七歲時通曉諸子百家。十九歲離開塵世，受具足戒，在武林學習戒律。適逢丞相府齋僧，禪師跟隨大眾接受供養。當時中峰禪師已經在座，見到禪師就問：『你每天如何用功？』禪師回答說：『唸佛。』中峰禪師問：『佛現在在哪裡？』禪師猶豫不決。中峰禪師厲聲呵斥他。禪師請求開示，中峰禪師就用『狗子無佛性』的話讓他參悟。於是禪師在靈隱山中結茅居住，轉眼十年。一次前往望州亭，聽到雀鳥的叫聲有所領悟。前去拜見中峰禪師，中峰禪師再次斥責他。禪師憤然不解。忽然半夜老鼠翻倒貓食的器皿，掉在地上發出聲響，禪師恍然大悟，覺得身體躍起數丈。前去向中峰禪師請教，中峰禪師問：『趙州禪師為何說無？』禪師說：『老鼠吃了貓的飯。』中峰禪師說：『還未到。』禪師說：『飯器破了。』中峰禪師問：『破后如何？』禪師說：『觸碎了方磚。』中峰禪師於是微笑。於是囑咐說：『你應該好好地守護保持，棲身於巖穴之中，時節如果到了，其中的道理自然會彰顯。』自從接受囑託后，就隱居於天龍東庵，聲名日益顯赫。皇帝下詔讓他居住在聖壽寺，賜予『圓鑒』的稱號，以及金襕法衣。在大元順宗至正丁酉年（1357年）六月圓寂。偈語說：『平生饒舌，今日敗闕，一句』
【English Translation】 English version: The monk Feng wrote a true eulogy and gave it to the master, saying: 'My appearance is inconceivable; Buddhas and Patriarchs cannot see it clearly. Only this unworthy disciple is allowed to see half of his nose.' He also instructed his disciples to go to the master to learn and seek guidance. Therefore, scholars gathered and submitted to him like water flowing downwards. However, the master still concealed himself and never dared to regard himself as a teacher. At that time, the emperor and high officials often vacated large temples such as Jingshan and Lingyin to welcome the master to reside there. He was granted the title 'Buddha Compassionate, Perfectly Illuminating, and Broadly Wise'. He passed away on the fourteenth day of the eighth month of the third year of the Zhizhi era of Emperor Yingzong of the Great Yuan Dynasty (1323), and was posthumously named 'Puying'. His Dharma successor was Qiren. Verse: The source flows endlessly eastward, The sea is vast, the sky is high, and all things merge. The bamboo whisk is picked up, and the whole body is revealed, On the tip of a single hair, the fundamental principle is established.
The Twenty-fourth Generation Zen Master Qianyan Yuanchang
Was a son of the Dong family of Xiaoshan. Initially engaged in Confucian studies, he mastered the hundred schools of thought at the age of seventeen. At nineteen, he left the mundane world, received full ordination, and studied the precepts in Wulin. He attended a monastic meal offered by the Prime Minister's office, where he received offerings along with the assembly. At that time, Zen Master Zhongfeng was already present. Upon seeing the master, he immediately asked: 'How do you apply yourself daily?' The master replied: 'Reciting the Buddha's name.' Zen Master Zhongfeng asked: 'Where is the Buddha now?' The master hesitated. Zen Master Zhongfeng sternly rebuked him. The master requested guidance, and Zen Master Zhongfeng used the saying 'A dog has no Buddha-nature' to have him contemplate. Thereupon, the master built a thatched hut in the Lingyin Mountains and lived there for ten years. Once, while visiting Wangzhou Pavilion, he had an awakening upon hearing the sound of sparrows. He went to see Zen Master Zhongfeng, who rebuked him again. The master was indignant and uncomprehending. Suddenly, in the middle of the night, a rat overturned the cat's food container, which fell to the ground and made a sound. The master had a sudden enlightenment and felt his body leap up several feet. He went to Zen Master Zhongfeng for verification, and Zen Master Zhongfeng asked: 'Why did Zen Master Zhaozhou say "no"?' The master replied: 'The rat ate the cat's food.' Zen Master Zhongfeng said: 'Not yet.' The master said: 'The food container is broken.' Zen Master Zhongfeng asked: 'What about after it's broken?' The master said: 'It's smashed into square bricks.' Zen Master Zhongfeng then smiled. He then instructed: 'You should take good care of yourself and dwell in caves. When the time comes, the principle within will naturally become manifest.' Since receiving the entrustment, he lived in seclusion in the East Hermitage of Tianlong, and his reputation grew daily. The emperor issued an edict for him to reside in the Shengshou Temple, granting him the title 'Yuanjian' (Perfect Mirror), as well as a golden kasaya. He passed away in the sixth month of the Dingyou year of the Zhizheng era of Emperor Shunzong of the Great Yuan Dynasty (1357). His death verse says: 'All my life, I've been talkative; today, I've failed. One sentence.'
轟天。正法眼滅。嗣法四人。頌。
貓器打翻絕點埃 聲前恍覺笑顏開 趙州狗子眠當道 路上行人絕往來
第二十五世萬峰時蔚禪師
溫州金氏子。母鄭氏。夢儒釋二人入其𥨊。覺生二子。師居末。有光燭室。母懼弗舉。其姑保而育之。在襁褓中。見僧微笑。長依講主升公。受具出家。謁千巖長老。長問。將甚麼與老僧相見。師豎拳云。者里與和尚相見。巖曰。死了燒了。向甚處安身立命。師曰。漚生漚滅水還在。風息波平月映潭。巖問。不是心。不是佛。不是物。是個甚麼。師以座具打圓相。叉手而立。一日普請斫松。師拈圓石作獻珠狀曰。請師酬價。巖曰。不值半文錢。師曰瞎。巖曰。我也瞎。汝也瞎。師曰瞎瞎。命充第一座。巖上堂曰。無風荷葉動。必定有魚行。師振威一喝。拂袖便行。巖示偈曰。鬱鬱黃花滿目秋。白雲端坐碧峰頭。無賓主句輕拈出。一喝千江水逆流。師呈偈曰。南泉不是惱人心。有要將心去捉心。不是我心不是佛。性天空廓有何尋。巖𠃔之。未幾潛隱。巖召不赴。乃以法衣頂相寄之。后卓錫蘇州鄧蔚山。叢席大振。大明洪武十四年辛酉正月二十九日示寂。嗣法一十三人。頌。
出格英姿徹骨貧 拳頭豎起當人情 師資針介相投處 喝下分明契主賓
【現代漢語翻譯】 轟天。正法眼藏（Zhengfa Yanzang，正法的眼睛）熄滅。嗣法弟子四人。頌。
貓器打翻，一絲塵埃也不留。在聲音出現之前，恍然覺悟，笑逐顏開。趙州（Zhaozhou，禪宗大師）的狗子安眠于路中央，路上的行人斷絕了來往。
第二十五世萬峰時蔚禪師（Wanfeng Shiwei Chanshi）
溫州（Wenzhou）金氏之子。母親鄭氏，夢見兩位儒生和僧人進入她的房間，醒來後生了兩個兒子，禪師排行最小。出生時有光照亮房間，母親害怕不敢養育，他的姑姑保護並撫養了他。在襁褓中，見到僧人便微笑。長大后依止講主升公，受具足戒出家。謁見千巖長老（Qianyan Zhanglao）。長老問：『你拿什麼來與老僧相見？』禪師豎起拳頭說：『就在這裡與和尚相見。』千巖說：『死了燒了，向什麼地方安身立命？』禪師說：『水泡生滅，水還在；風停波靜，月亮映在潭中。』千巖問：『不是心，不是佛，不是物，是個什麼？』禪師用座具打了個圓相，叉手而立。一日，大家一起砍伐松樹，禪師拿起一塊圓石頭，做出獻寶珠的樣子說：『請師父估價。』千巖說：『不值半文錢。』禪師說：『瞎。』千巖說：『我也瞎，你也瞎。』禪師說：『瞎瞎。』被任命為第一座。千巖上堂說法：『無風荷葉動，必定有魚行。』禪師威嚴地一喝，拂袖便走。千巖示偈說：『鬱鬱黃花滿目秋，白雲端坐碧峰頭。無賓主句輕拈出，一喝千江水逆流。』禪師呈偈說：『南泉（Nanquan，禪宗大師）不是惱人心，有人想要將心去捉心。不是我心不是佛，性天空廓有何尋。』千巖認可了他。不久后禪師隱居起來，千巖召見他，他不赴約，於是將法衣頂在頭上寄給他。後來在蘇州（Suzhou）鄧蔚山（Dengwei Mountain）駐錫，叢林道場非常興盛。大明洪武十四年（1381年）辛酉正月二十九日示寂。嗣法弟子一十三人。頌。
出格的英姿，徹骨的清貧，豎起拳頭，以真心待人。師徒之間針鋒相對之處，一聲棒喝，分明地契合了主賓關係。
【English Translation】 Thunder. The treasury of the True Dharma Eye (Zhengfa Yanzang, the eye of the True Dharma) is extinguished. Four Dharma heirs. Gatha.
The cat's bowl is overturned, not a speck of dust remains. Before the sound arises, one suddenly awakens and smiles. Zhaozhou's (Zhaozhou, a Zen master) dog sleeps peacefully in the middle of the road, cutting off all traffic.
The 25th generation, Zen Master Wanfeng Shiwei.
A son of the Jin family of Wenzhou. His mother, Zheng, dreamed of two Confucians and monks entering her room. Upon waking, she gave birth to two sons, the Zen master being the youngest. At birth, light illuminated the room, and the mother was afraid to raise him, but his aunt protected and raised him. In swaddling clothes, he would smile upon seeing monks. When he grew up, he relied on the lecturer Sheng Gong, received full ordination, and left home. He visited Elder Qianyan. The Elder asked, 'What will you bring to meet this old monk?' The Zen master raised his fist and said, 'I will meet the monk right here.' Qianyan said, 'Dead and burned, where will you settle down and establish your life?' The Zen master said, 'Bubbles rise and fall, but the water remains; when the wind stops and the waves calm, the moon reflects in the pool.' Qianyan asked, 'It is not mind, not Buddha, not thing, what is it?' The Zen master used his sitting cloth to make a circle and stood with his hands folded. One day, everyone was cutting pine trees, and the Zen master picked up a round stone, pretending to offer a pearl, and said, 'Please, Master, appraise it.' Qianyan said, 'Not worth half a penny.' The Zen master said, 'Blind.' Qianyan said, 'I am blind too, you are blind too.' The Zen master said, 'Blind, blind.' He was appointed as the first seat. Qianyan ascended the hall and said, 'When the lotus leaves move without wind, there must be fish swimming.' The Zen master gave a majestic shout and left with a flick of his sleeve. Qianyan presented a verse saying, 'Luxuriant yellow flowers fill the eyes in autumn, white clouds sit upright on the green peak. The phrase without host or guest is lightly picked up, a shout reverses the flow of a thousand rivers.' The Zen master presented a verse saying, 'Nanquan (Nanquan, a Zen master) does not trouble people's minds, some want to use the mind to catch the mind. It is not my mind, not Buddha, the nature of the sky is vast, what is there to seek?' Qianyan approved of him. Not long after, the Zen master went into seclusion. Qianyan summoned him, but he did not come, so he placed the Dharma robe on his head and sent it to him. Later, he resided at Dengwei Mountain (Dengwei Mountain) in Suzhou (Suzhou), and the monastic community flourished greatly. On the 29th day of the first month of the Xin You year (1381 AD) of the Great Ming Hongwu 14th year, he passed away. Thirteen Dharma heirs. Gatha.
An unconventional demeanor, utterly poor, raising a fist, treating people with sincerity. Where master and disciple clash like needles, a shout clearly aligns with the relationship of host and guest.
第二十六世寶藏普持禪師
久依萬峰。付法偈曰。大愚肋下痛還拳。三要三玄絕正偏。臨濟窟中獅子子。燈燈續焰古今傳。繼住聖恩。為第二世。嗣法三人。頌。
大愚肋下通訊息 派演滹沱正脈長 坐卻白雲終不妙 移舟別有好商量
第二十七世東明慧旵禪師
丹陽王氏子。年十四。依湛然剃髮受具。因定起觀松有省。見寶藏呈悟。因藏斥之。遂親炙座下。一日藏問。心不是佛。智不是道。汝云何會。師向前問訊。叉手而立。藏呵曰。你在此許多時。還作者個見解。師乃發憤。至第三日。驀然徹法源底呈偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。藏囑曰。善自護持。大明宣德辛酉六月晦日示寂。阇維舍利無數。嗣法二人。頌。
佛心智道一時休 拶著虛空解轉頭 百億須彌藏介子 扶桑涌出一輪秋
第二十八世海舟普慈禪師
蘇之常孰錢氏子。世宗儒業。出家聽講楞嚴。至但有言說都無實義處。乃曰。言說今日愈多矣。遂歸尋思實義。走見萬峰舉問。峰以腳兩踏曰。只者是實義。師有省曰。太費和尚尊力。峰笑而許之。乃結庵于洞庭山塢。二十年。因一僧呵其見解。即棄庵詣東明。明問。曾見人否。師曰。說出恐驚人。明
【現代漢語翻譯】 現代漢語譯本 第二十六世寶藏普持禪師
長久依止萬峰禪師。付法偈說：『大愚（禪師名號）肋下的疼痛還以拳頭回應，三要三玄的教義超越了正與偏的對立。臨濟（禪師名號）門下的獅子，燈燈相續，光焰古今相傳。』 繼承住持聖恩寺，為第二世住持。有三位嗣法弟子。頌曰：
『大愚肋下通訊息，派演滹沱（河流名）正脈長，坐卻白雲終不妙，移舟別有好商量。』
第二十七世東明慧旵禪師
是丹陽王氏之子。十四歲時，依止湛然剃髮受具足戒。因為在禪定中觀察松樹而有所領悟，見到寶藏禪師並呈上自己的領悟。寶藏禪師斥責了他。於是親近寶藏禪師座下。一日，寶藏禪師問：『心不是佛，智不是道，你如何理解？』 禪師上前問訊，叉手而立。寶藏禪師呵斥道：『你在這裡這麼久，還是這種見解！』 禪師於是發憤，到第三日，忽然徹底領悟了法的根源，呈偈說：『一拳打破太虛空，百億須彌（山名，佛教宇宙觀中的中心）不露蹤。借問箇中誰是主，扶桑（神話中的樹木）涌出一輪紅。』 寶藏禪師囑咐說：『好好守護它。』 大明宣德辛酉年（1441年）六月三十日示寂。荼毗后得到無數舍利。有兩位嗣法弟子。頌曰：
『佛心智道一時休，拶著虛空解轉頭，百億須彌藏介子，扶桑涌出一輪秋。』
第二十八世海舟普慈禪師
是蘇州常熟錢氏之子，世代從事儒業。出家后聽講《楞嚴經》，聽到『但有言說都無實義處』時，於是說：『言說今日愈多矣。』 於是回去尋思實義。前往拜見萬峰禪師並請教。萬峰禪師用腳踩了兩下說：『這就是實義。』 禪師有所領悟說：『太費和尚尊力。』 萬峰禪師笑著認可了他。於是他在洞庭山塢結庵二十年。因為一個僧人呵斥他的見解，就放棄庵前往拜見東明禪師。東明禪師問：『曾見人否？』 禪師說：『說出恐驚人。』 東明
【English Translation】 English version The Twenty-sixth Generation: Chan Master Baozang Puchi (寶藏普持)
He long relied on Wanfeng (萬峰). His Dharma transmission verse says: 'Dayu's (大愚, a Chan master's name) rib pain is returned with a fist. The Three Essentials and Three Mysteries transcend right and wrong. A lion cub in Linji's (臨濟, a Chan master's name) cave, lamp after lamp continues the flame from ancient times to the present.' He continued to reside at Shengen Temple, becoming the second abbot. He had three Dharma heirs. A verse:
'Dayu's rib understands the message, the lineage extends the correct vein of the Hutuo River (滹沱, a river's name). Sitting on White Cloud is ultimately not wonderful, moving the boat offers a different consideration.'
The Twenty-seventh Generation: Chan Master Dongming Huichan (東明慧旵)
He was the son of the Wang family of Danyang. At the age of fourteen, he was tonsured and received the full precepts under Zhanran (湛然). He had an awakening while observing a pine tree during meditation. He presented his understanding to Baozang (寶藏), who rebuked him. Thereupon, he closely attended Baozang. One day, Baozang asked: 'Mind is not Buddha, wisdom is not the Way, how do you understand?' The master stepped forward, made a respectful bow, and stood with his hands folded. Baozang scolded: 'You have been here for so long, and still have this kind of understanding!' The master then became determined. On the third day, he suddenly thoroughly understood the source of the Dharma and presented a verse: 'One fist shatters the great void, a hundred billion Sumeru (須彌, name of a mountain, the center of the Buddhist universe) mountains leave no trace. May I ask who is the master within, a red sun emerges from Fusang (扶桑, a mythical tree).' Baozang instructed: 'Protect it well.' He passed away on the thirtieth day of the sixth month of the Xinyou year (1441) of the Xuande (宣德) reign of the Ming Dynasty (大明). Numerous sharira (舍利) were obtained from the cremation. He had two Dharma heirs. A verse:
'Buddha-mind and wisdom-path cease together, pressing against the void, understanding turns the head. A hundred billion Sumeru mountains are hidden in a mustard seed, a round autumn moon emerges from Fusang.'
The Twenty-eighth Generation: Chan Master Haizhou Puchi (海舟普慈)
He was the son of the Qian family of Changshu, Suzhou. His family was engaged in Confucian studies for generations. After leaving home, he listened to lectures on the Surangama Sutra (楞嚴經). When he heard the passage 'But all speech has no real meaning,' he said, 'Speech is becoming more and more abundant today.' Thereupon, he returned to contemplate the real meaning. He went to see Wanfeng (萬峰) and asked for instruction. Wanfeng stamped his feet twice and said, 'This is the real meaning.' The master had an awakening and said, 'It was too much trouble for the venerable monk.' Wanfeng smiled and acknowledged him. Thereupon, he built a hermitage in the valley of Dongting Mountain for twenty years. Because a monk rebuked his understanding, he abandoned the hermitage and went to see Dongming (東明). Dongming asked, 'Have you seen anyone?' The master said, 'Speaking it out might startle people.' Dongming
曰。假使親見釋迦。依然是個俗漢。但說何妨。師曰萬峰。明曰。萬峰即今在甚麼處。師面赤網然。明曰。若如此。不曾見萬峰。師歸寮三晝夜。𥨊食俱忘。偶值香燈繩斷墜地。忽然大悟。詣關前呈悟由。明曰。老阇黎承嗣萬峰去。師曰。公今為我打徹。何得承嗣萬峰。明遂出關升座曰。瞿曇有意向誰傳。迦葉無端展笑顏。到此豈容七佛長。文殊面赤也徒然。今朝好笑東明事。千古令人費唾涎。幸得海公忘我我。濟宗一派續綿綿。擲拄杖云。千斤擔子全分付。玄要如今拄杖談。以拂子擊三擊。下座。未幾東明辭世。眾請繼席。萬峰忌辰。拈香喝兩喝云。只笑你護短沒頭師。佛法當人情。便拜。又拈香云。此瓣香供養東明長老。一片赤心鞭䇿。令予洞達宗源。乃喝兩喝。受恩深處便為家。有乳方知是阿孃。禮拜起慟哭。歸方丈。臨示寂。說偈曰。九十六年於世。七十四載為僧。中間多少誵訛。一見東明消殞。以拂子打○云。釋迦至我六十二世。有不可數老和尚。又打○云。多向者里安身。咄。乃投筆而逝。時景泰元年。全身塔于東明左側。得法一十二人。頌。
將成九仞聳高峰 一簣重圓始見功 自是深恩歸有地 千溪萬派盡潮東
第二十九世寶峰明瑄禪師
姑蘇吳江范氏子。俗為木匠。因海舟
【現代漢語翻譯】 現代漢語譯本： 他說：『即使親眼見到釋迦牟尼（Sakyamuni，佛教的創始人），仍然不過是個凡夫俗子。』說這些又有什麼妨礙呢？師父說：『萬峰（Wanfeng，人名）。』東明（Dongming，人名）說：『萬峰現在在哪裡？』師父面紅耳赤，窘迫不安。東明說：『如果這樣，你就不曾真正見過萬峰。』師父回到寮房，三天三夜，廢寢忘食。偶然香燈的繩子斷裂墜地，忽然大悟。到關前呈述自己的領悟。東明說：『老和尚你繼承了萬峰的衣缽。』師父說：『您今天為我徹底開悟，怎麼能說我繼承了萬峰的衣缽呢？』於是東明出關升座說：『瞿曇（Qutan，釋迦牟尼的姓氏）有意向誰傳法？迦葉（Jiaye，釋迦牟尼的十大弟子之一）無端露出笑容。到了這裡，哪裡容得下七佛（Qifo，過去七佛）長存？文殊（Wenshu，文殊菩薩）面紅耳赤也徒勞無功。今天好笑東明的事情，千古以來令人白費口舌。幸好海公（Haigong，人名）忘記了你我之分，濟宗（Jizong，佛教宗派之一）一派得以延續不斷。』擲下拄杖說：『千斤重擔全部分付給你，玄妙的要旨如今用拄杖來談。』用拂子擊打三下，下座。不久東明去世，眾人請師父繼任主持。萬峰的忌日，拈香喝了兩聲說：『只笑你護短沒頭腦的師父，把佛法當成人情。』便拜。又拈香說：『這瓣香供養東明長老，一片赤誠之心鞭策我，使我洞達宗源。』於是喝了兩聲。『受恩深處便為家，有乳方知是阿孃。』禮拜起身慟哭，回到方丈。臨近圓寂時，說偈語道：『九十六年活在世上，七十四年身為僧侶。中間多少差錯謬誤，一見東明便都消散。』用拂子打了個圈說：『從釋迦牟尼到我，是第六十二世。』又有無數老和尚。又打了個圈說：『多向這裡安身立命。』咄。於是投筆而逝。時為景泰元年（1450年）。全身塔葬于東明左側。得法的弟子一共有十二人。頌曰： 『將成九仞聳高峰，一簣重圓始見功。自是深恩歸有地，千溪萬派盡潮東。』 第二十九世寶峰明瑄禪師 姑蘇吳江范氏之子，俗家是木匠。因為海舟（Haizhou，人名）
【English Translation】 English version: He said, 'Even if one were to see Sakyamuni (the founder of Buddhism) in person, he would still be just a common mortal.' What harm is there in saying that? The master said, 'Wanfeng (a person's name).' Dongming (a person's name) said, 'Where is Wanfeng now?' The master's face turned red, and he was flustered. Dongming said, 'If that's the case, you have never truly seen Wanfeng.' The master returned to his room, forgetting to eat or sleep for three days and nights. By chance, the rope of the incense lamp broke and fell to the ground, and he suddenly had a great enlightenment. He went to the gate to present his understanding. Dongming said, 'Old monk, you have inherited Wanfeng's mantle.' The master said, 'You have thoroughly enlightened me today, how can you say that I have inherited Wanfeng's mantle?' So Dongming came out of the gate and ascended the seat, saying, 'Who did Qutan (Sakyamuni's surname) intend to transmit the Dharma to? Kashyapa (one of Sakyamuni's ten major disciples) smiled for no reason. Having arrived here, how can the Seven Buddhas (the seven Buddhas of the past) be allowed to remain? Manjusri (Manjusri Bodhisattva) blushing is also in vain. Today, the affair of Dongming is laughable, causing people to waste their saliva for ages. Fortunately, Haigong (a person's name) has forgotten the distinction between you and me, and the Jizong (one of the Buddhist sects) lineage continues unbroken.' He threw down his staff and said, 'The entire burden of a thousand pounds is entrusted to you, and the profound essence is now discussed with the staff.' He struck three times with the whisk and descended from the seat. Not long after, Dongming passed away, and the assembly invited the master to succeed him. On the anniversary of Wanfeng's death, he lit incense and shouted twice, saying, 'I only laugh at you, the short-sighted and headless master, who treats the Buddha-dharma as a matter of human sentiment.' Then he bowed. He lit incense again and said, 'This incense is offered to Elder Dongming, whose sincere heart spurred me on, enabling me to penetrate the source of the sect.' Then he shouted twice. 'Where one receives deep kindness, one makes one's home; only when there is milk does one know one's mother.' He bowed, rose, and wept bitterly, returning to his abbot's room. As he approached his death, he spoke a verse, saying, 'Ninety-six years in the world, seventy-four years as a monk. How many errors in between, all vanished at the sight of Dongming.' He drew a circle with his whisk and said, 'From Sakyamuni to me, it is the sixty-second generation.' There are also countless old monks. He drew another circle and said, 'Settle down and establish yourself here.' 'Doh!' Then he threw down his pen and passed away. It was the first year of Jingtai (1450). His entire body was buried in a pagoda to the left of Dongming. There were a total of twelve disciples who attained the Dharma. The verse says: 'To build a towering peak of nine ren, one basket of earth completes the work. Naturally, deep kindness returns to its place, and thousands of streams and ten thousand tributaries all flow eastward with the tide.' The twenty-ninth generation, Zen Master Baofeng Mingxuan The son of the Fan family of Wujiang, Suzhou, he was a carpenter in secular life. Because of Haizhou (a person's name)
造塔。傷足痛甚。索酒吃。舟謂曰。幸是傷足。若斫去其頭。還能吃否。即有省。遂求出家。乃充火頭。一日負薪。舟見曰。將刺棘作么。師云是柴。舟呵呵大笑。師惘然。舟曰。是柴將去燒卻。師起疑問曰。畢竟是甚麼道理。舟不答。是夜刻意參究。不覺被火燎去眉毛。面如刀割。以鏡照之。豁然大悟。呈悟由於舟。舟便打。師奪拄杖云。者條六尺竿。幾年不曾用。今日又重拈。舟大笑。師呈偈曰。棒頭著處血痕班。笑裡藏刀仔細看。若是英靈真漢子。死人吃棒口喃喃。舟曰。即此偈語。可紹吾宗。乃付偈曰。臨濟兒孫是獅子。一吼千山百獸死。今朝汝具爪牙威。也須萬壑深藏止。從此名聞遐邇。學者雲集。成化八年十二月九日示寂。塔于東明寺左。嗣法五人。頌。
東倒西歪拆腳鐺 匡持須是赤心人 火燒刀斫鬚眉盡 業鏡臺前露本真
第三十世天奇本瑞禪師
南昌鐘陵江氏子。年二十隨父商于穎州。偶厭世相。禮無說能公披剃。令看萬法歸一一歸何處話。便參尊宿。晝夜參究。漸有省發。末後參寶和尚。峰問。甚處來。師曰北京。峰云。只在北京。別有去處。師曰。隨方瀟灑。峰云。曾到四川否。曰曾到。峰曰。四川境界與此間如何。云江山雖異。風月一般。峰豎起拳頭云。還有者個么
。云無。峰云。因甚卻無。師云。非我境界。峰云。如何是汝境界。云諸佛不能識。誰敢強安名。峰云。汝豈不是著空。云終不向鬼窟里作活計。峰云。西天九十六種外道。你是第一。師拂袖便出。乃付偈曰。濟山棒喝能輕觸。殺活從前手眼清。聖解凡情俱坐斷。曇華猶放一枝新。嗣法三十九人。
山川事蹟名須異 風月由來理自同 鳥盡弓藏征伐𥨊 萬乘垂拱坐寰中
第三十一世絕學聞聰禪師
邵武光澤縣奚氏子。師生三歲。父母繼亡。外祖憐而養之。十七得度。二十受具。精習毗尼止觀。深究唯識等論。一日遊百丈山。逢一老宿。問大通智勝佛十劫坐道場佛法不現前不得成佛道。此理如何師乃依文講之。老宿詬罵而去。師從此頓發疑情。唸唸在孜。經五六載。一日聞馬嘶。豁然大悟曰。如斯之事。如來明見。無有差謬。遂見天奇。奇問。苦樂皆心。因何外取。曰祇為不了。曰是非皆事。因何妄承。師曰。錯認定盤星。迷悟皆人。因何不懂。師曰。早知燈是火。豈向四方求。乃付偈曰。道者心同慈嫗心。爭教赤子困群陰。輔成架海金梁子。佛缺方知補浩任。師后居龍泉寺。有僧問。如何是本來面目。師曰。石香亭。僧云。便任么去時如何。師云。喪卻了也。僧問。今朝孟夏八日。天下叢林皆
【現代漢語翻譯】 現代漢語譯本： 雲門文偃禪師問道：『云都沒有山峰，這是為什麼？』 趙州觀音院道峰禪師回答說：『這不是我的境界。』 雲門文偃禪師又問：『那什麼是您的境界？』 趙州觀音院道峰禪師回答說：『諸佛都不能認識，誰敢勉強給它安立名字？』 雲門文偃禪師問道：『您難道不是執著于空嗎？』 趙州觀音院道峰禪師回答說：『我始終不在鬼窟里生活。』 雲門文偃禪師說：『西天有九十六種外道，您是第一種。』 趙州觀音院道峰禪師拂袖而去，於是留下偈語說：『趙州禪師的棒喝能夠輕輕觸及，殺活的手段從前就清清楚楚。聖人的理解和凡人的情感都一概斷絕，曇花仍然綻放出一枝新芽。』 （道峰禪師）傳承佛法的有三十九人。
山川的事蹟名稱必然不同，風花雪月的道理向來相同。 鳥兒打盡了弓就被收藏，征戰平息了就停止干戈，君王垂拱而治，安坐于天下。
第三十一世 絕學聞聰禪師
（聞聰禪師是）邵武光澤縣奚氏的兒子。禪師三歲時，父母相繼去世，外祖父憐憫他而收養了他。十七歲時出家，二十歲時受具足戒，精通學習毗尼（戒律）和止觀（禪定），深入研究唯識等論。一天，他遊歷百丈山，遇到一位老修行，老修行問道：『大通智勝佛（劫，佛教時間單位）坐在道場，佛法沒有顯現，不能成就佛道，這個道理是什麼？』禪師就按照經文講解。老修行責罵他而去。禪師從此頓生疑惑，念念不忘。經過五六年，一天聽到馬嘶叫，忽然大悟，說：『這樣的事情，如來明明白白地看見，沒有絲毫差錯。』於是拜見天奇禪師。天奇禪師問：『苦和樂都在於心，為什麼向外尋求？』禪師回答說：『只因爲不瞭解。』天奇禪師說：『是和非都在於事，為什麼胡亂承受？』禪師說：『錯認了定盤星。』天奇禪師說：『迷和悟都在於人，為什麼不懂得？』禪師回答說：『早知道燈就是火，哪裡還向四方尋求？』於是天奇禪師留下偈語說：『得道之人心地如同慈祥的老婦，怎能讓赤子困於黑暗之中？輔助成就架海的金梁，佛法缺失才知道彌補的重任。』 禪師後來住在龍泉寺，有僧人問：『什麼是本來面目？』禪師回答說：『石香亭。』僧人說：『那麼就這樣去時如何？』禪師說：『喪失了它。』僧人問：『今天孟夏（農曆四月）初八，天下叢林都……』
【English Translation】 English version: Zen Master Yunmen Wenyan asked: 'Yun (cloud) has no peaks, why is that?' Zen Master Daofeng of Guanyin Temple in Zhao Prefecture replied: 'That is not my realm.' Zen Master Yunmen Wenyan then asked: 'Then what is your realm?' Zen Master Daofeng of Guanyin Temple replied: 'The Buddhas cannot recognize it, who dares to forcibly give it a name?' Zen Master Yunmen Wenyan asked: 'Are you not attached to emptiness?' Zen Master Daofeng of Guanyin Temple replied: 'I will never live in a ghost cave.' Zen Master Yunmen Wenyan said: 'In the Western Heaven, there are ninety-six kinds of heretics, you are the first kind.' Zen Master Daofeng of Guanyin Temple flicked his sleeve and left, then left a verse saying: 'Zhao Prefecture's staff and shout can lightly touch, the means of killing and giving life have been clear from the past. The understanding of sages and the emotions of ordinary people are all cut off, the Udumbara flower still blooms a new branch.' There were thirty-nine people who inherited the Dharma (from Daofeng Zen Master).
The names of mountains and rivers must be different, the principles of wind and moon have always been the same. When the birds are exhausted, the bow is stored away, when the conquests are over, the weapons are stopped, the ruler governs by doing nothing, sitting peacefully in the world.
The Thirty-first Generation: Zen Master Juexue Wencong
(Zen Master Wencong was) the son of the Xi family in Guangze County, Shaowu. When the Zen Master was three years old, his parents passed away one after another, and his maternal grandfather took pity on him and adopted him. At the age of seventeen, he left home, and at the age of twenty, he received the full precepts, mastering the Vinaya (precepts) and Samatha-vipassana (meditation), and deeply studying the Vijnanavada and other treatises. One day, he traveled to Mount Baizhang and met an old practitioner, who asked: 'The Mahabhijna Jnanabhibhu Buddha (kalpa, a Buddhist unit of time) sat in the Bodhimanda, the Buddha-dharma did not appear, and he could not attain Buddhahood, what is the principle of this?' The Zen Master explained according to the scriptures. The old practitioner scolded him and left. From then on, the Zen Master suddenly became suspicious and kept it in mind. After five or six years, one day he heard a horse neighing and suddenly realized, saying: 'Such a thing, the Tathagata sees clearly, without the slightest error.' Then he visited Zen Master Tianqi. Zen Master Tianqi asked: 'Suffering and happiness are all in the mind, why seek outside?' The Zen Master replied: 'Only because I do not understand.' Zen Master Tianqi said: 'Right and wrong are all in things, why recklessly accept them?' The Zen Master said: 'Mistakenly identified the lodestar.' Zen Master Tianqi said: 'Delusion and enlightenment are all in people, why not understand?' The Zen Master replied: 'Knowing early that the lamp is fire, why seek in all directions?' Then Zen Master Tianqi left a verse saying: 'The mind of the enlightened one is like the heart of a compassionate old woman, how can she let the innocent child be trapped in darkness? Assisting in the completion of the golden beam spanning the sea, only when the Buddha-dharma is lacking do we know the important task of making up for it.' The Zen Master later lived in Longquan Temple, and a monk asked: 'What is the original face?' The Zen Master replied: 'Stone Fragrance Pavilion.' The monk said: 'Then what about going like this?' The Zen Master said: 'Lost it.' The monk asked: 'Today is the eighth day of the fourth month (lunar calendar), all the forests in the world are...'
慶如來降誕之辰。未審如來何處降誕。師于幾上畫一圓相。出住隨州關子嶺。得法五人。頌。
歸家樵子爛柯陳 到岸漁翁罷問津 聖解凡情俱坐斷 本來面目石香亭
第三十二世笑巖德寶禪師
金臺吳氏子。世族錦衣。弱冠時。入寺聽講。至舍國城妻子頭目手足。感悟出家。遍參名宿。伏牛火場。凈土止觀。無所不歷。因造關子嶺。謁無聞聰公。便問。十聖三賢。已全聖智。如何道不明斯旨。聰勵聲曰。十聖三賢爾已知。如何是旨。速道。師下語不契。一日洗菜次。偶一莖菜墜水。逐水圓轉。捉不著。忽有省。遂攜籃歸。聰見便問。是甚麼。曰一籃菜。聰曰。何不別道一句。師曰。請和尚別問來。后與學圍爐次。學曰。人人有個本來父母。子之父母。今在何處。師曰。一火焚之。學曰。恁么則子無父母耶。師曰。有即有。佛眼覷不見。學曰。子還見么。師曰。某亦不見。學曰。為甚麼不見。師曰。若見則非真父母。遂呈偈曰。本來真父母。歷劫不曾離。起坐承他力。寒溫亦共知。相逢不相見。相見不相識。為問今何在。分明舉似師。學深肯之。萬曆辛巳正月十九日示寂。得法十人。頌。
隨身竿木覓歸家 十聖三賢眼裡花 要識渠儂真父母 古今元不隔些些
第三十三世幻
【現代漢語翻譯】 現代漢語譯本： 慶賀如來佛降生的日子。但不知道如來佛是在哪裡降生的？禪師在幾案上畫了一個圓圈。之後便離開，前往隨州的關子嶺。有五人從他那裡得到了佛法。頌詞如下：
回家的樵夫，如王質一般，觀棋爛柯的典故已成舊事；到達彼岸的漁翁，也不再打聽渡口。 聖人的見解和凡人的情感都徹底斷絕，本來面目就像石香亭一樣。
第三十二世 笑巖德寶禪師
金臺吳氏之子，是世家大族的錦衣衛後代。年輕時，到寺廟聽講經，聽到『捨棄國城妻子頭目手足』（指佈施一切）時，有所感悟而出家。遍訪名師大德，在伏牛山的火場，修習凈土止觀等法門，無所不經歷。後來到關子嶺，拜見無聞聰公（禪師名號）。便問：『十聖三賢（佛教中的聖賢），已經完全具備聖人的智慧，為什麼說不明白這個宗旨？』無聞聰公厲聲說：『十聖三賢你已經知道了，什麼是宗旨？快說！』禪師的回答不契合。一天，洗菜的時候，偶然有一根菜掉進水裡，隨著水流旋轉，抓不住。忽然有所領悟，於是提著菜籃回去。無聞聰公看見便問：『這是什麼？』禪師說：『一籃菜。』無聞聰公說：『為什麼不另外說一句？』禪師說：『請和尚另外問來。』後來和學僧圍著火爐時，學僧說：『人人都有個本來父母，您的父母，現在在哪裡？』禪師說：『一把火燒了。』學僧說：『這麼說您就沒有父母了嗎？』禪師說：『有即是有，佛眼也看不見。』學僧說：『您能看見嗎？』禪師說：『我也看不見。』學僧說：『為什麼看不見？』禪師說：『如果看見了就不是真父母。』於是呈上偈語說：『本來真父母，歷劫不曾離。起坐承他力，寒溫亦共知。相逢不相見，相見不相識。為問今何在，分明舉似師。』學僧深深地認可了他。萬曆辛巳年（1601年）正月十九日圓寂。有十人從他那裡得到了佛法。頌詞如下：
隨身的竿木，是爲了尋找回家的路；十聖三賢，不過是眼裡的花。 想要認識他們的真父母，從古到今原本就沒有隔閡。
第三十三世 幻
【English Translation】 English version: Celebrating the day of Tathagata's (another name for Buddha) birth. I don't know where Tathagata was born? The master drew a circle on the table. Then he left and went to Guanziling in Suizhou. Five people obtained the Dharma from him. The verse is as follows:
The woodcutter returning home, like Wang Zhi, the story of watching chess and the axe handle rotting has become a thing of the past; the fisherman reaching the shore no longer inquires about the ferry. The views of saints and the emotions of mortals are completely cut off, and the original face is like the Stone Fragrance Pavilion.
Thirty-second generation, Chan Master Xiaoyan Debao
The son of the Wu family of Jintai, a descendant of a noble family of the Embroidered Uniform Guard. When he was young, he went to the temple to listen to lectures, and when he heard 'abandoning the country, city, wife, children, head, eyes, hands, and feet' (referring to giving up everything in charity), he was inspired to become a monk. He visited famous teachers and virtuous people everywhere, practiced the Pure Land meditation and contemplation methods in the fire field of Funiu Mountain, and experienced everything. Later, he went to Guanziling and visited Master Wuwen Cong (Chan master's name). He asked: 'The Ten Saints and Three Sages (saints and sages in Buddhism) have fully possessed the wisdom of saints, why can't they explain this purpose?' Master Wuwen Cong sternly said: 'You already know the Ten Saints and Three Sages, what is the purpose? Speak quickly!' The master's answer did not match. One day, while washing vegetables, a vegetable stalk accidentally fell into the water, rotating with the water flow, unable to catch it. Suddenly he realized something, so he carried the vegetable basket back. Master Wuwen Cong saw it and asked: 'What is this?' The master said: 'A basket of vegetables.' Master Wuwen Cong said: 'Why don't you say another sentence?' The master said: 'Please ask the monk another question.' Later, when he and the students were around the stove, the student said: 'Everyone has original parents, where are your parents now?' The master said: 'Burned in a fire.' The student said: 'Then you have no parents?' The master said: 'Yes, but the Buddha's eyes cannot see them.' The student said: 'Can you see them?' The master said: 'I can't see them either.' The student said: 'Why can't you see them?' The master said: 'If you see them, they are not the real parents.' So he presented a verse saying: 'Original true parents, never left through kalpas (aeons). Rising and sitting, relying on their strength, warmth and cold are also known together. Meeting without seeing, seeing without knowing. Asking where they are now, clearly show the teacher.' The student deeply recognized him. He passed away on the nineteenth day of the first month of the Xin Si year of Wanli (1601 AD). Ten people obtained the Dharma from him. The verse is as follows:
The pole and wood on the body are for finding the way home; the Ten Saints and Three Sages are just flowers in the eyes. If you want to know their true parents, there is originally no separation from ancient times to the present.
Thirty-third generation, Illusion
有正傳禪師
溧陽呂氏子。年十九歲。依樂庵和尚剃髮。令看父母未生前話。久無所契。乃克勤精進。歷二七餘日。忽聞燈花爆聲有省。直造燕都。參笑巖和尚求證。巖曰。將汝從前得力處。一一說來。師具實答。語中間。巖驀趯出鞋曰。曏者里道一句看。遂把話端。一時打斷。通夕不𥧌。至明旦猶立檐下。巖出見喚之。師回首。巖翹一足。作修羅障日月勢。師當下脫然。服勤數載。禮辭南歸。巖書從上源流付之。臨行贈以一笠曰。無露圭角。師初住龍池。次遷五臺北京普照。晚復歸龍池。題香爐偈曰。有耳聞聲一似聾。無容余物動乎中。灰心未必常如此。嬴得清煙便不同。又慮學者見落斷常。著書三篇。曰駁語。曰性住釋。曰物不遷。刻行於世。萬曆甲寅春仲示寂。塔于本山。嗣法四人。天童悟。罄山修。凈名蓮。徑山信。罄山下出玉林秀。頌。
趯出無跟破草鞋 鐵山當面露崔嵬 楖栗橫擔人不顧 一踏鴻門兩扇開
第三十四世天童密雲圓悟禪師
宜興蔣氏子。家貧。樵採為業。年二十七。荷擔度山曲。觸路傍積薪有省。乃從幻有和尚出家。每覺生死到來。畢竟不穩當。二六時中。看得心境兩立。古人道。天地同根。萬物一體。越看越成兩個。請益龍池。池曰。你若到者田地。便放
【現代漢語翻譯】 現代漢語譯本 有正傳禪師
溧陽呂氏之子。十九歲時，依從樂庵和尚剃度出家。樂庵和尚讓他參看『父母未生前』的話頭，很久都沒有領悟。於是他更加勤奮精進，經過十四天左右，忽然聽到燈花爆裂的聲音，有所領悟。直接前往燕都（今北京），參拜笑巖和尚請求印證。笑巖和尚說：『把你從前得力的地方，一一說來。』有正禪師如實回答。在說話中間，笑巖和尚突然踢出一隻鞋子說：『向這裡道一句看！』於是把話頭，一時打斷。整夜不睡，到第二天早上還站在屋檐下。笑巖和尚出來看見他，叫他。有正禪師回頭。笑巖和尚翹起一隻腳，作出修羅（Asura，意為非天，佛教護法神）遮蔽日月的姿勢。有正禪師當下豁然開悟。服侍數年，告辭南歸。笑巖和尚書寫從上源流交付給他。臨行贈送他一頂斗笠說：『不要顯露棱角。』有正禪師最初住在龍池寺，後來遷到五臺山北京普照寺，晚年又回到龍池寺。題寫香爐偈語說：『有耳朵聽聲音就像聾了一樣，心中不容許其他事物擾動。灰心未必總是這樣，贏得清凈的煙氣便大不相同。』又擔心學者落入斷滅或常有的見解，著書三篇，名為《駁語》、《性住釋》、《物不遷》，刻印於世。萬曆（1573-1620）甲寅年春仲圓寂，塔葬于本山。嗣法的有四人：天童悟、罄山修、凈名蓮、徑山信。罄山門下出了玉林秀。
頌。
踢出沒有後跟的破草鞋，鐵山當面露出崔嵬（形容山高峻）。 楖栗（一種木名）橫擔，人們不顧，一腳踏入鴻門，兩扇門打開。
第三十四世天童密雲圓悟禪師
宜興蔣氏之子。家境貧寒，以砍柴為業。二十七歲時，挑著擔子翻山越嶺，被路旁的積薪觸動而有所領悟。於是跟隨幻有和尚出家。常常覺得生死到來，終究是不穩當的。一天到晚，看到心境兩立。古人說：『天地同根，萬物一體。』越看越成為兩個。請教龍池和尚。龍池和尚說：『你如果到了這種地步，就放
【English Translation】 English version Chan Master Youzheng
He was a son of the Lü family of Liyang. At the age of nineteen, he was tonsured under the Venerable Le'an. Le'an ordered him to contemplate the 'talk before parents were born'. For a long time, he had no understanding. Thereupon, he became even more diligent and assiduous. After more than two weeks, he suddenly heard the sound of a lamp flower bursting and had an awakening. He went directly to Yandu (present-day Beijing) to consult Chan Master Xiaoyan for verification. Xiaoyan said, 'Tell me in detail about the places where you have gained strength in the past.' The Master answered truthfully. In the middle of the conversation, Xiaoyan suddenly kicked out a shoe and said, 'Say a word about this!' Thereupon, he interrupted the topic of conversation all at once. He did not sleep all night, and by the next morning, he was still standing under the eaves. Xiaoyan came out and saw him and called to him. The Master turned his head. Xiaoyan raised one foot and made the posture of an Asura (a demigod in Buddhism) obscuring the sun and moon. The Master had a sudden and complete awakening. After serving for several years, he took his leave and returned south. Xiaoyan wrote down the source and flow from above and gave it to him. Before leaving, he gave him a bamboo hat, saying, 'Do not reveal your sharp edges.' The Master first lived at Longchi Temple, then moved to Wutai Mountain's Beijing Puzhao Temple, and in his later years returned to Longchi Temple. He inscribed a verse on the incense burner, saying, 'Having ears to hear sounds is like being deaf; not allowing any other things to stir within. A disheartened mind is not necessarily always like this; winning clear smoke is quite different.' Fearing that scholars would fall into the views of annihilation or permanence, he wrote three books, entitled Refuting Words, Explanation of the Nature Dwelling, and Things Do Not Move, which were printed and circulated in the world. He passed away in the spring of the Jia Yin year of the Wanli (1573-1620) reign, and his stupa was built on this mountain. There were four Dharma heirs: Tiantong Wu, Qingshan Xiu, Jingming Lian, and Jingshan Xin. From Qingshan came Yulin Xiu.
Verse
Kicking out a broken straw sandal with no heel, Iron Mountain reveals its towering height face to face. Carrying a zhili (a type of wood) staff horizontally, people do not care; with one step into Hongmen, both doors open.
34th Generation Chan Master Miyun Yuanwu of Tiantong
He was a son of the Jiang family of Yixing. His family was poor, and he made a living by gathering firewood. At the age of twenty-seven, he was carrying a load over a mountain pass when he was touched by a pile of firewood by the roadside and had an awakening. Thereupon, he left home under the Venerable Huanyou. He often felt that when birth and death arrived, it was ultimately unstable. Day and night, he saw that the mind and境(state of mind) stood opposed to each other. The ancients said, 'Heaven and earth share the same root, and all things are one body.' The more he looked, the more they became two. He asked Longchi for instruction. Longchi said, 'If you have reached this point, then let go.'
身倒臥。嗣後惟加罵詈。師慚悶交感。遂掩關數載。適傳公入都。舉師監院事。一日自城中歸。過銅棺山頂。忽覺情與無情煥然等現。覓纖毫過患不可得。大端說似人不得。正所謂大地平沉底境界。乃往覲幻。幻問。汝有新會處么。師曰。一人有慶。萬民樂業。幻曰。汝又作么生。曰某甲得來省覲和尚。幻曰。念子遠來。放汝三十棒。師抽身便出。一日幻問。忽有人問汝。如何抵對。師驀豎拳。幻曰。老僧不曉得者是甚麼意思。師曰。莫道和尚不曉得。三世諸佛也不曉得。又一日幻舉拂子問。諸方還有者個么。師震威一喝。幻曰。好一喝。師連喝兩喝。歸位。龍池一日喚師。及覺宇入室曰。老僧作夜起來。走一回把柄。都在手裡了。汝等為我扶持佛法。師呈偈曰。若據某甲扶佛法。任他○○○○○。都來總與三十棒。莫道分明為賞罰。龍池目之大笑。未幾示寂。師依塔三載。萬曆丁巳。眾請繼席開法。次住通玄金粟黃檗育王天童。凡六巨剎。宗風大振。崇禎十五年壬午七月七日。奄然坐化。流光夜照。四山變白。壽七十有七。自通玄迎全身歸。塔于天童幻住庵右隴。嗣法一十二人。五峰學。漢月藏。破山明。費隱容。石車乘。朝宗忍。萬如微木陳忞。石奇云。牧雲門。浮石賢。林野奇。頌。
銅棺山頂擔頭空
【現代漢語翻譯】 現代漢語譯本： 他（指師父）倒臥在地。之後只是增加辱罵。師父慚愧苦悶交加，於是閉門謝客數年。恰逢傳公入京，舉薦師父擔任監院的職務。一天，師父從城中返回，經過銅棺山頂，忽然覺得有情與無情的事物煥然一新，平等顯現。想要尋找一絲一毫的過錯都找不到。這其中的道理難以用言語表達。這正是所謂的大地平沉的境界。於是前往拜見幻（指幻有傳燈禪師）。幻有傳燈禪師問：『你有什麼新的體會嗎？』師父說：『一人有慶，萬民樂業。』幻有傳燈禪師說：『你又想怎麼樣？』師父說：『弟子前來拜見和尚。』幻有傳燈禪師說：『念你遠道而來，放你三十棒。』師父抽身便走。一天，幻有傳燈禪師問：『如果有人問你，你如何應對？』師父突然豎起拳頭。幻有傳燈禪師說：『老衲不明白這是什麼意思。』師父說：『不要說和尚您不明白，三世諸佛也不明白。』又有一天，幻有傳燈禪師舉起拂塵問：『各方還有這個嗎？』師父震懾地大喝一聲。幻有傳燈禪師說：『好一聲喝！』師父連喝兩聲，回到自己的位置。龍池（指龍池和尚）一天叫師父和覺宇進入房間說：『老衲昨夜起來，走了一趟，把柄都在手裡了。你們為我扶持佛法。』師父呈上偈語說：『如果按照弟子扶持佛法，任他○○○○○，都來總共賞他三十棒，不要說分明是爲了賞罰。』龍池和尚看了大笑。不久后圓寂。師父在塔邊守了三年。萬曆丁巳年（1617年），眾人請師父繼承席位開壇講法。之後又先後住在通玄寺、金粟寺、黃檗寺、育王寺、天童寺，總共六座大寺。宗風因此大振。崇禎十五年壬午年（1642年）七月七日，安詳坐化。火化時流光照亮夜空，四面的山都變成了白色。享年七十七歲。從通玄寺迎回全身，建塔于天童寺幻住庵右邊的山坡上。繼承師父佛法的有十二人：五峰學、漢月藏、破山明、費隱容、石車乘、朝宗忍、萬如微、木陳忞、石奇云、牧雲門、浮石賢、林野奇。 頌： 銅棺山頂，擔頭空空。
【English Translation】 English version: He (referring to the master) fell prostrate. Afterwards, he was only subjected to scolding. The master was filled with shame and depression, and thus closed his doors to guests for several years. It happened that Lord Chuan entered the capital and recommended the master to be the supervisor of the monastery. One day, the master returned from the city and passed the summit of Copper Coffin Mountain. Suddenly, he felt that sentient and non-sentient things were newly manifested and equally present. He could not find a trace of fault. The principle within could not be expressed in words. This is precisely the so-called state of the earth being flat and still. Thereupon, he went to see Huan (referring to Chan Master Huanyou Chuandeng). Chan Master Huanyou Chuandeng asked: 'Do you have any new understanding?' The master said: 'When one person is blessed, all people enjoy their work.' Chan Master Huanyou Chuandeng said: 'What do you want to do?' The master said: 'This disciple has come to pay respects to the venerable monk.' Chan Master Huanyou Chuandeng said: 'Considering you have come from afar, I will give you thirty blows.' The master withdrew and left. One day, Chan Master Huanyou Chuandeng asked: 'If someone asks you, how will you respond?' The master suddenly raised his fist. Chan Master Huanyou Chuandeng said: 'This old monk does not understand what this means.' The master said: 'Don't say that the venerable monk does not understand, even the Buddhas of the three worlds do not understand.' Another day, Chan Master Huanyou Chuandeng raised a whisk and asked: 'Is there this in all directions?' The master gave a thunderous shout. Chan Master Huanyou Chuandeng said: 'What a good shout!' The master shouted twice in a row and returned to his place. One day, Longchi (referring to Monk Longchi) called the master and Jueyu into the room and said: 'This old monk got up last night and took a walk, and the handles are all in my hands. You must support the Buddha Dharma for me.' The master presented a verse saying: 'If according to this disciple supporting the Buddha Dharma, let him ○○○○○, all come and give him thirty blows in total, don't say it is clearly for reward and punishment.' Monk Longchi laughed loudly upon seeing this. Soon after, he passed away. The master stayed by the pagoda for three years. In the year of Ding Si in the Wanli era (1617), the assembly invited the master to succeed the seat and give Dharma talks. Afterwards, he successively resided in Tongxuan Temple, Jin Su Temple, Huangbo Temple, Yuwang Temple, and Tiantong Temple, a total of six great temples. The lineage flourished greatly because of this. On the seventh day of the seventh month of the Renwu year in the Chongzhen era (1642), he passed away peacefully in meditation. When cremated, the flowing light illuminated the night sky, and the surrounding mountains turned white. He lived to the age of seventy-seven. His whole body was brought back from Tongxuan Temple, and a pagoda was built on the right slope of Huanzhu Hermitage in Tiantong Temple. There were twelve people who inherited the master's Dharma: Wufeng Xue, Hanyue Zang, Poshan Ming, Feiyin Rong, Shiche Cheng, Chaozong Ren, Wanru Wei, Muchen Min, Shiqi Yun, Muyun Men, Fushi Xian, and Linye Qi. Eulogy: At the summit of Copper Coffin Mountain, the carrying pole is empty.
佛祖頻吞氣宇雄 賞罰都來三十棒 分明滅卻少林宗
第三十五世天童林野通奇禪師
蜀之長樂蔡氏子。生即絕腥。依本里金鐘寺道然本然兩叔出家。志存釋典。離蜀之江南。入講肆。大明天啟丁卯。息肩當湖。掩關閱藏。適友送密雲和尚語錄。展卷至參禪偈曰。一念未生前。試看底模樣。頓覺疑情猛發。𥨊食俱忘。偶散步失足墜樓。有省。偈曰。一念未生前。六戶絕訊息。瞥爾揚雙眉。大似眼無力。遂破關詣密雲。便問。學人絕跡而來。特為親近。童云。莫妄想。師曰。未審還有堂頭也無。童云。看腳下。師云。不因漁父引。爭得見波濤。童云。莫錯會。師禮拜。天童一日昇座云。世尊初生。便解指天指地。汝等諸人討甚麼碗。以拄杖一時打散。師于言下。全身脫落。大徹玄旨。乃受記莂于嘉禾黃闇齋觀察之素園。時己卯秋九月也。明年辭悟。住靜于餘杭之廣化寺。壬午秋。聞悟訃音。奔通玄。后孫司馬碩膚諸檀護。堅請開法通玄。次遷東塔棲真。己丑冬。寧紹臺三郡當道請主天童。千指圍繞。克復舊式。冬夏布衣草履。見衲子有輕裘緩帶。則曰。非吾類也。淡泊之操。始終無間。大清順治九年壬辰三月二十九日。出冶從天臺來。省覲。師曰。汝來也。冶拜云。乞師更名。師曰。行果圓成。遂安祥
【現代漢語翻譯】 現代漢語譯本： 佛祖氣宇軒昂，卻也難逃賞罰，被打三十棒，分明是要滅掉少林宗。
第三十五世天童林野通奇禪師
是四川長樂蔡氏之子。出生后就不吃葷腥。依從本鄉金鐘寺的道然、本然兩位叔父出家。立志研究佛經。離開四川前往江南，進入講習場所。大明天啟丁卯年（1627年），在當湖休息，閉關閱讀佛經。恰好朋友送來密雲和尚的語錄，翻開書卷看到參禪偈語說：『一念未生前，試看底模樣。』頓時覺得疑惑大發，吃飯睡覺都忘了。偶然散步失足從樓上摔下來，有所領悟。寫偈說：『一念未生前，六戶絕訊息。瞥爾揚雙眉，大似眼無力。』於是破關去拜訪密雲。便問：『學人斷絕塵世而來，特意爲了親近您。』童奇禪師說：『莫妄想。』禪師說：『不知這裡還有住持嗎？』童奇禪師說：『看腳下。』禪師說：『不是漁父引路，怎能見到波濤。』童奇禪師說：『莫錯會。』禪師禮拜。天童一日昇座說：『世尊初生，便會指天指地，你們這些人討要什麼碗？』用拄杖一時打散。禪師在言語之下，全身脫落，徹底領悟玄妙的旨意。於是在嘉禾黃闇齋觀察之素園接受印證。時間是己卯年（1639年）秋九月。第二年辭別密雲和尚，在餘杭的廣化寺靜修。壬午年（1642年）秋，聽到密雲和尚去世的訊息，趕往通玄寺。後來孫司馬碩膚等眾多檀越護法，堅決請求他開法于通玄寺。之後遷往東塔棲真寺。己丑年（1649年）冬，寧紹臺三郡的官員請他主持天童寺。成千上萬的人圍繞著他，恢復了舊有的規制。冬夏都穿著布衣草鞋，看到僧人穿著輕裘緩帶，就說：『不是我同類。』淡泊的操守，始終沒有改變。大清順治九年壬辰年（1652年）三月二十九日，他的弟子出冶從天臺山來，省視拜見他。禪師說：『你來了。』出冶拜見說：『請師父為我改名。』禪師說：『行果圓成。』於是安詳地圓寂了。
【English Translation】 English version: The Buddha's spirit is grand and imposing, yet he cannot escape rewards and punishments, receiving thirty blows of the staff, clearly aiming to extinguish the Shaolin sect.
The 35th Abbot Tiantong Linye Tongqi Zen Master
He was the son of the Cai family of Changle, Sichuan. From birth, he abstained from meat and fish. He left home to become a monk, following his two uncles, Daoran and Benran, at the Jinzhong Temple in his hometown. He was determined to study Buddhist scriptures. He left Sichuan for Jiangnan and entered a lecture hall. In the year Dingmao (1627) of the Tianqi (Heavenly Opening) era of the Great Ming Dynasty, he rested his shoulders at Danghu, closed himself off, and read the Buddhist canon. It happened that a friend sent him the recorded sayings of the monk Miyun. He opened the scroll and saw a Zen meditation verse that said: 'Before a single thought arises, try to see what it looks like.' He suddenly felt a great surge of doubt, forgetting both eating and sleeping. He accidentally fell down the stairs while taking a walk and had an awakening. He wrote a verse saying: 'Before a single thought arises, the six senses are cut off. Suddenly raising both eyebrows, it seems as if the eyes have no strength.' Thereupon, he broke through his seclusion to visit Miyun. He asked: 'A student has come, cutting off worldly ties, especially to be close to you.' Tongqi Zen Master said: 'Do not have delusional thoughts.' The Zen master said: 'I wonder if there is also an abbot here?' Tongqi Zen Master said: 'Look under your feet.' The Zen master said: 'If not for the fisherman's guidance, how could one see the waves?' Tongqi Zen Master said: 'Do not misunderstand.' The Zen master bowed. One day, Tiantong ascended the seat and said: 'When the World-Honored One was first born, he knew how to point to the heavens and point to the earth. What bowls are you all seeking?' He scattered them all at once with his staff. Under the words, the Zen master's whole body fell away, thoroughly understanding the profound meaning. Thereupon, he received confirmation from Huang Anzhai, the observer of Jiahe, at Suyuan. The time was the ninth month of the autumn of the year Jimao (1639). The following year, he bid farewell to the monk Miyun and lived in seclusion at Guanghua Temple in Yuhang. In the autumn of the year Renwu (1642), he heard the news of the death of the monk Miyun and rushed to Tongxuan Temple. Later, Sun Sima Shuofu and many other patrons and protectors firmly requested him to open the Dharma at Tongxuan Temple. After that, he moved to Dongta Qizhen Temple. In the winter of the year Jichou (1649), the officials of the three prefectures of Ningshao and Tai invited him to preside over Tiantong Temple. Thousands of people surrounded him, restoring the old regulations. In winter and summer, he wore cloth clothes and straw sandals. When he saw monks wearing light furs and loose belts, he would say: 'They are not of my kind.' His simple integrity remained unchanged from beginning to end. On the 29th day of the third month of the year Ren Chen (1652) in the ninth year of the Shunzhi (Obedient Rule) era of the Great Qing Dynasty, his disciple Chuye came from Mount Tiantai to visit him. The Zen master said: 'You have come.' Chuye bowed and said: 'Please, Master, change my name.' The Zen master said: 'The practice and its fruit are complete.' Thereupon, he passed away peacefully.
而逝。世壽五十有八。僧衲四十一。塔于太白玲瓏巖新庵之左。師誕于大明萬曆乙未十二月二十六日。得法者五十人。頌。
窮盡漚和覓指歸 棒頭痛處覺前非 危樓一踏虛空碎 鼻孔分明向下垂
第三十六世風穴云峨行喜禪師
蜀之資陽陳氏子。萬曆四十八年癸丑正月二十四日誕。年十歲時。因觀死屍爛臭。乃動諸行無常之感。決志出家。父母難之。即自絕食。久而許之。遂投啟尊宿披剃。遍參尊宿。皆蒙䇿進。略識指歸。晚入天臺。參靈野奇和尚。一見便問。杖頭撥轉。罕遇知音。狹路相逢。如何通訊。奇云。雲霧鎖千山。師曰。未到天臺。不妨疑著。奇曰。持蠡酌海。妄測淺深。師曰。不因樵子徑。爭到葛洪家。奇曰。峰巒挺秀。鳥道難通。師便喝。奇便打。於是親炙座下。一日侍奇山行。奇問。山河大地。明暗色空。與你自己。是同是別。師曰。同則總同。別則總別。奇正色呵曰。說得道理好。師無對。奇即欄胸把住曰。除卻總別異同。速道速道。師佇思。被奇驀向懸巖一推。當下胸中寶惜。廓爾冰消。回觀從前所得。如大海之一滴耳。即說偈曰。罷罷罷休休休。橫眠倒臥在山丘。翻身拶碎虛空骨。萬象森羅笑點頭。走呈方丈。奇乃印可。命理通玄院事。奇住棲真。命典藏鑰。順治己
【現代漢語翻譯】 現代漢語譯本
而逝。世壽五十八歲。僧臘四十一。塔于太白玲瓏巖新庵之左。師父生於大明萬曆乙未年（1595年）十二月二十六日。得法弟子五十人。頌曰：
窮盡漚和覓指歸，棒頭痛處覺前非。 危樓一踏虛空碎，鼻孔分明向下垂。
第三十六世風穴云峨行喜禪師
是四川資陽陳氏之子。生於萬曆四十八年（1620年）癸丑正月二十四日。十歲時，因為看到死屍腐爛發臭，於是產生了諸行無常的感悟，決心出家。父母阻攔，他就絕食，很久之後父母才答應。於是投奔啟尊宿剃度出家，廣泛參訪各位尊宿，都得到鞭策和指點，略微認識到修行的方向。晚年進入天臺山，參拜靈野奇和尚。一見面靈野奇和尚就問：『拄杖撥轉，難得遇到知音，狹路相逢，如何傳遞訊息？』靈野奇和尚說：『雲霧鎖千山。』行喜禪師說：『沒到天臺山，不妨先懷疑著。』靈野奇和尚說：『用瓢來量海，胡亂猜測深淺。』行喜禪師說：『不是樵夫開闢的道路，怎麼能到葛洪家？』靈野奇和尚說：『峰巒挺拔秀麗，鳥道難以通行。』行喜禪師便喝一聲，靈野奇和尚便打他。於是行喜禪師親近靈野奇和尚座下。一天，跟隨靈野奇和尚在山中行走，靈野奇和尚問：『山河大地，明暗色空，和你自己，是相同還是不同？』行喜禪師說：『同就全部都同，不同就全部都不同。』靈野奇和尚嚴厲地呵斥說：『說得好有道理！』行喜禪師無言以對。靈野奇和尚立刻抓住他的胸口說：『除去總同總別、異同這些說法，快說快說！』行喜禪師正在思考，被靈野奇和尚猛地向懸崖一推，當下胸中所珍視的，頓時像冰一樣消融。回頭看以前所得到的，就像大海中的一滴水罷了。於是說偈語：『罷罷罷，休休休，橫眠倒臥在山丘，翻身拶碎虛空骨，萬象森羅笑點頭。』走去呈給靈野奇和尚，靈野奇和尚就印可了他，命他管理通玄院事務。靈野奇和尚住在棲真寺，命他掌管藏經的鑰匙。順治己
【English Translation】 English version
passed away. His age was fifty-eight. He was a monk for forty-one years. His stupa is located to the left of the new hermitage at Linglong Rock on Mount Taibai. The master was born on the twenty-sixth day of the twelfth month of the year Yiwei (1595) during the reign of the Great Ming Wanli Emperor. Fifty disciples attained the Dharma. A verse:
Exhausting the search for the origin in bubbles and foam, realizing past mistakes at the painful strike of the staff. With one step, the precarious tower shatters into emptiness, the nostrils clearly point downwards.
The 36th Generation: Chan Master Fengxue Yune Xingxi
He was a son of the Chen family of Ziyang in Shu (Sichuan Province). He was born on the twenty-fourth day of the first month of the year Guichou (1620) during the reign of the Wanli Emperor. At the age of ten, upon seeing the rotting stench of a corpse, he was moved by the impermanence of all things and resolved to leave home. His parents opposed him, so he began to fast. After a long time, they permitted him. He then went to Venerable Qi to have his head shaved and become a monk. He visited various venerable masters, all of whom encouraged him. He gained some understanding of the path. Later in life, he entered Mount Tiantai and visited the Venerable Lingye Qi. Upon their first meeting, Lingye Qi asked: 'Turning the staff, it is rare to meet a kindred spirit. Meeting on a narrow road, how do you communicate?' Qi said, 'Clouds and mist lock a thousand mountains.' The master said, 'Before arriving at Mount Tiantai, it doesn't hurt to be suspicious.' Qi said, 'Using a dipper to measure the sea, recklessly guessing at its depth.' The master said, 'If not for the woodcutter's path, how would one reach Ge Hong's home?' Qi said, 'The peaks are towering and beautiful, the bird path is difficult to traverse.' The master then shouted, and Qi struck him. Thereupon, he closely attended Qi's seat. One day, while accompanying Qi on a mountain walk, Qi asked, 'The mountains, rivers, and earth, the light and darkness, form and emptiness, are they the same as yourself or different?' The master said, 'If the same, then completely the same; if different, then completely different.' Qi sternly rebuked him, saying, 'You speak so reasonably!' The master was speechless. Qi immediately grabbed his chest and said, 'Apart from the notions of same, different, identical, and distinct, speak quickly, speak quickly!' The master hesitated, and Qi suddenly pushed him towards a cliff. At that moment, the treasures he held in his heart melted away like ice. Looking back at what he had gained before, it was like a drop in the ocean. He then spoke a verse: 'Enough, enough, enough; rest, rest, rest. Lying down in the mountains. Turning over, crushing the bones of emptiness, the myriad phenomena smile and nod.' He went to present it to the abbot, Qi, who then approved of him and appointed him to manage the affairs of the Tongxuan Monastery. When Qi resided at Qizhen Monastery, he appointed him to manage the keys to the Sutra Treasury. During the Shunzhi year (of the Qing Dynasty), Ji
丑九月六日。乃出源流拂子付師。師固辭。奇曰。汝但將去。已後坐斷天下人舌頭耳。於是禮辭北渡。值陽山大慧及諸檀護請師開法普濟。次遷龍池法興。順治十三年丙申。受請住風穴。今乙巳竟十載矣。時北方宗唱。始自師焉。
躡蹺擔簦不計秋 機關撥動滑如油 天臺痛處重加艾 大海方知一滴收
曹洞宗
青原第五世洞山良價禪師
會稽余氏子。幼從師。念心經有省乃謁云巖悟旨。授以寶鏡三昧。出住豫章高安之洞山。得曹山本寂。宗風大振。權開五位。善接三根。於是洞山宗。始於斯矣。唐懿宗咸通己丑三月七日示寂。謚曰悟本。下傳云居膺。膺傳同安丕。丕傳同安志。志傳梁山觀。觀傳大陽玄。玄傳投子青。青傳芙蓉楷。楷傳丹霞淳。淳傳長蘆了。了傳天童玨。玨傳雪竇鑒。鑒傳天童凈。凈傳鹿門覺。覺傳青州辨。辨傳大明寶。寶傳玉山體。體傳雪巖滿。滿傳萬松秀。秀傳雪庭𥙿。𥙿傳靈隱泰。泰傳寶應遇。遇傳淳拙才。才傳松庭嚴。嚴傳少室改。改傳俱空斌。斌傳無方從。從傳月舟載。載傳宗鏡書。書傳大千潤。潤傳慈舟念。念傳湛然澄。澄傳瑞白雪。以上望青原。乃三十七世矣。宗鏡下。復出廩山忠壽昌經博山來雪關訚。壽昌下。乃有東苑鏡天界盛。
溈仰宗
【現代漢語翻譯】 丑九月六日（順治十三年，1656年）。於是拿出源流拂子交付給老師。老師堅決推辭。奇禪師說：『你只管拿去，以後可以堵住天下人的嘴。』於是老師告辭北渡。適逢陽山大慧以及各位檀越護法，邀請老師開壇講法，普度眾生。之後遷往龍池法興。順治十三年丙申（1656年），接受邀請住持風穴寺。至今乙巳年已經十年了。當時北方宗門的興盛，就從老師開始。
『躡蹺擔簦不計秋，機關撥動滑如油。』 『天臺痛處重加艾，大海方知一滴收。』
曹洞宗
青原下第五世洞山良價禪師
會稽余氏之子。年幼時跟隨老師學習。誦讀《心經》有所領悟，於是拜訪云巖禪師領悟其宗旨。云巖禪師授予他寶鏡三昧。後來到豫章高安的洞山住持。得到曹山本寂的輔佐，曹洞宗的宗風因此大為振作。權巧地開示五位，善於接引上、中、下三根之人。於是洞山宗，從此開始了。唐懿宗咸通己丑年（869年）三月七日圓寂。謚號為悟本。下傳云居膺，云居膺傳同安丕，同安丕傳同安志，同安志傳梁山觀，梁山觀傳大陽玄，大陽玄傳投子青，投子青傳芙蓉楷，芙蓉楷傳丹霞淳，丹霞淳傳長蘆了，長蘆了傳天童玨，天童玨傳雪竇鑒，雪竇鑒傳天童凈，天童凈傳鹿門覺，鹿門覺傳青州辨，青州辨傳大明寶，大明寶傳玉山體，玉山體傳雪巖滿，雪巖滿傳萬松秀，萬松秀傳雪庭𥙿，雪庭𥙿傳靈隱泰，靈隱泰傳寶應遇，寶應遇傳淳拙才，淳拙才傳松庭嚴，松庭嚴傳少室改，少室改傳俱空斌，俱空斌傳無方從，無方從傳月舟載，月舟載傳宗鏡書，宗鏡書傳大千潤，大千潤傳慈舟念，慈舟念傳湛然澄，湛然澄傳瑞白雪。以上追溯到青原行思禪師，乃是第三十七世。宗鏡書禪師門下，又分出廩山忠、壽昌經、博山來、雪關訚。壽昌經禪師門下，又有東苑鏡、天界盛。
溈仰宗
【English Translation】 On the sixth day of the ninth month. Then he took out the 'source and stream' whisk and handed it to the master. The master firmly declined. Qi (referring to the Chan master) said, 'Just take it. Hereafter, you will be able to shut the mouths of all people under heaven.' Thereupon, the master bid farewell and crossed north. He encountered Yangshan Dahui and various Danapati protectors, who invited the master to open a Dharma assembly to universally save sentient beings. Later, he moved to Longchi Faxing. In the thirteenth year of Shunzhi (1656), he accepted an invitation to reside at Fengxue Temple. Now, it has been ten years in the year Yi Si. At that time, the flourishing of the Northern School began with the master.
'Treading on stilts, carrying an umbrella, not counting the autumn, the mechanism moves as smoothly as oil.' 'Applying moxa to the painful spot of Tiantai, only then does the great ocean know the value of a single drop.'
The Caodong School
The Fifth Generation of Qingyuan, Chan Master Dongshan Liangjie (Meaning: Dongshan, 'East Mountain'; Liangjie, 'Good Price')
He was a son of the Yu family of Kuaiji. As a child, he followed a teacher. He had an awakening while reciting the Heart Sutra, and then visited Yunyan (referring to Yunyan Tansheng) to understand his teachings. Yunyan transmitted to him the 'Precious Mirror Samadhi'. He went to reside at Dongshan in Gao'an, Yuzhang. He obtained the assistance of Caoshan Benji (Meaning: Caoshan, 'Cao Mountain'; Benji, 'Root Stillness'). The style of the Caodong School greatly flourished because of this. He skillfully opened the 'Five Ranks' and was good at receiving people of the three capacities (superior, medium, and inferior). Thus, the Dongshan School began from this point. He passed away on the seventh day of the third month in the year Ji Chou of Xiantong during the reign of Emperor Yizong of Tang (869). His posthumous title was 'Wuben' (Meaning: 'Understanding the Root'). His lineage was passed down to Yunju Ying, Yunju Ying to Tongan Pi, Tongan Pi to Tongan Zhi, Tongan Zhi to Liangshan Guan, Liangshan Guan to Dayang Xuan, Dayang Xuan to Touzi Qing, Touzi Qing to Furong Kai, Furong Kai to Danxia Chun, Danxia Chun to Changlu Liao, Changlu Liao to Tiantong Jue, Tiantong Jue to Xuedou Jian, Xuedou Jian to Tiantong Jing, Tiantong Jing to Lumen Jue, Lumen Jue to Qingzhou Bian, Qingzhou Bian to Daming Bao, Daming Bao to Yushan Ti, Yushan Ti to Xueyan Man, Xueyan Man to Wansong Xiu, Wansong Xiu to Xueting Fu, Xueting Fu to Lingyin Tai, Lingyin Tai to Baoying Yu, Baoying Yu to Chunzhuo Cai, Chunzhuo Cai to Songting Yan, Songting Yan to Shaoshi Gai, Shaoshi Gai to Jukong Bin, Jukong Bin to Wufang Cong, Wufang Cong to Yuezhou Zai, Yuezhou Zai to Zongjing Shu, Zongjing Shu to Daqian Run, Daqian Run to Cizhou Nian, Cizhou Nian to Zhanran Cheng, Zhanran Cheng to Rui Bai Xue. All the above trace back to Qingyuan Xingsi, being the thirty-seventh generation. From Chan Master Zongjing Shu, there also emerged Linshan Zhong, Shouchang Jing, Boshan Lai, and Xueguan Yin. From Shouchang Jing, there were also Dongyuan Jing and Tianjie Sheng.
The Weiyang School
溈山靈祐禪師
曹溪第五世。嗣百丈海。福州長溪趙氏子。久為百丈典座。因司馬頭陀識之。踢倒凈瓶。而住溈山。三十年。以橡栗為食。后得仰山。父子酬唱。大弘宗旨。唐中宗大中七年正月九日示寂。仰山慧寂。韶州懷化葉氏子。唐昭宗大順元年示寂。仰山傳南塔涌。涌傳芭蕉清。清傳承天確。確傳羅漢宗。五世而𥨊。
雲門宗
雲門文偃禪師
曹溪第八世。嘉與張氏子。初參睦州。損足而悟大旨。后造雪峰。而益資玄要。乃嗣雪峰。示寂於五代漢之隱帝乾祐元年四月。雲門傳香林遠。遠傳智門祚。祚傳雪竇顯。顯傳天衣懷。懷傳法雲秀。秀傳佛國白。白傳慧林海。海傳萬壽隆。九世而𥨊。望曹溪十六世而寂焉。雲門第四世。出洞山聰。聰下出云居舜。舜傳明教嵩。當宋仁宗之世。乃著傳法正宗記定祖圖輔教篇。目曰鐔津集。入藏。
法眼宗
曹溪第十世清涼文益禪師
餘杭魯氏子。出家受具。精究毗尼。傍探儒典。乃游文藻之場。師以玄機一發。雜務俱捐。乃謁羅漢琛禪師。于言下大徹玄旨。出住金陵。三坐道場。示寂於五代周世宗顯德戊午間。謚曰大法眼。故稱為法眼宗。下傳清涼欽。欽傳云居齊。齊傳保福煦。煦傳智者如。如傳承天月。月傳護國豐。六世
【現代漢語翻譯】 現代漢語譯本 溈山靈祐禪師（溈山靈祐禪師）： 是曹溪（曹溪：禪宗六祖慧能駐錫之地）的第五代傳人，師承百丈懷海禪師。他是福州長溪人趙氏之子。他長期擔任百丈懷海禪師的典座（典座：寺院中負責管理僧眾飲食的職務）。因為司馬頭陀（司馬頭陀：唐代禪僧，以善於相地著稱）賞識他，一次踢倒凈瓶（凈瓶：佛教僧侶常用的盛水器皿）的舉動，促使他前往溈山（溈山：位於湖南省境內）駐錫。他在溈山住了三十年，以橡栗為食。後來得到了仰山慧寂禪師（仰山慧寂禪師），父子二人相互唱和，大力弘揚禪宗宗旨。唐宣宗大中七年（853年）正月九日圓寂。仰山慧寂禪師是韶州懷化人葉氏之子，唐昭宗大順元年（891年）圓寂。仰山慧寂禪師傳法于南塔涌禪師，南塔涌禪師傳法于芭蕉清禪師，芭蕉清禪師傳法于承天確禪師，承天確禪師傳法于羅漢宗禪師，經歷了五代而衰微。
雲門宗（雲門宗）： 雲門文偃禪師（雲門文偃禪師）： 是曹溪的第八代傳人，俗家姓張。最初參訪睦州（睦州：地名，位於今浙江省境內），因損足（損足：指受傷）而領悟了禪宗的精髓。後來拜訪雪峰義存禪師（雪峰義存禪師），更加精進于玄妙的要旨，於是繼承了雪峰義存禪師的法脈。在五代時期後漢隱帝乾祐元年（948年）四月圓寂。雲門文偃禪師傳法于香林澄遠禪師，香林澄遠禪師傳法于智門祚禪師，智門祚禪師傳法于雪竇重顯禪師，雪竇重顯禪師傳法于天衣義懷禪師，天衣義懷禪師傳法於法云法秀禪師，法雲法秀禪師傳法于佛國惟白禪師，佛國惟白禪師傳法于慧林宗本禪師，慧林宗本禪師傳法于萬壽道隆禪師，經歷了九代而衰微。從曹溪算起，經歷了十六代而寂滅。雲門宗第四代傳人中，出現了洞山守聰禪師（洞山守聰禪師），洞山守聰禪師門下出現了云居道舜禪師（云居道舜禪師），云居道舜禪師傳法于明教契嵩禪師（明教契嵩禪師）。在宋仁宗（宋仁宗：宋朝皇帝）時期，明教契嵩禪師撰寫了《傳法正宗記》、《定祖圖》、《輔教篇》等著作，總名為《鐔津集》，被收入藏經。
法眼宗（法眼宗）： 曹溪第十世清涼文益禪師（清涼文益禪師）： 是餘杭人魯氏之子。出家受戒后，精通毗尼（毗尼：佛教戒律），廣泛涉獵儒家典籍。他曾遊歷于文藻辭章的場所，但當玄妙的禪機一經啓發，便捨棄了所有的雜務。於是他拜謁羅漢琛禪師（羅漢琛禪師），在言語之下徹底領悟了禪宗的玄妙旨趣。後來前往金陵（金陵：今江蘇省南京市）駐錫，三次開創道場。在五代時期後周世宗顯德年間（954-959）圓寂，謚號為「大法眼」，因此被稱為法眼宗。其下傳法于清涼欽禪師，清涼欽禪師傳法于云居齊禪師，云居齊禪師傳法于保福煦禪師，保福煦禪師傳法于智者如禪師，智者如禪師傳法于承天月禪師，承天月禪師傳法于護國豐禪師，經歷了六代。
【English Translation】 English version Zen Master Lingyou of Weishan (溈山靈祐禪師): He was the fifth generation descendant of Caoxi (曹溪: the place where Huineng, the Sixth Patriarch of Zen Buddhism, resided), succeeding Baizhang Huaihai (百丈海). He was the son of the Zhao family from Changxi, Fuzhou. He served as the superintendent (典座: the position in a monastery responsible for managing the meals of the monks) for Baizhang for a long time. Because Sima Toutuo (司馬頭陀: a Zen monk of the Tang Dynasty, known for his expertise in geomancy) recognized him, a gesture of kicking over a clean bottle (凈瓶: a water vessel commonly used by Buddhist monks) prompted him to reside in Weishan (溈山: located in Hunan Province). He lived in Weishan for thirty years, eating acorns. Later, he obtained Yangshan Huiji (仰山慧寂禪師), and the father and son chanted together, greatly promoting the Zen sect's principles. He passed away on the ninth day of the first month of the seventh year of the Dazhong era of Emperor Xuanzong of Tang (唐宣宗大中, 853 AD). Zen Master Yangshan Huiji was the son of the Ye family from Huaihua, Shaozhou. He passed away in the first year of the Dashun era of Emperor Zhaozong of Tang (唐昭宗大順, 891 AD). Yangshan Huiji transmitted the Dharma to Nantuo Yong, Yong transmitted it to Bajiao Qing, Qing transmitted it to Chengtian Que, and Que transmitted it to Luohan Zong, declining after five generations.
Yunmen School (雲門宗): Zen Master Wenyan of Yunmen (雲門文偃禪師): He was the eighth generation descendant of Caoxi, with the surname Zhang. He initially visited Muzhou (睦州: a place name, located in present-day Zhejiang Province), and realized the essence of Zen due to a foot injury (損足: referring to an injury). Later, he visited Xuefeng Yicun (雪峰義存禪師), and became more proficient in the profound essentials, thus inheriting the Dharma lineage of Xuefeng Yicun. He passed away in the fourth month of the first year of the Qianyou era of Emperor Yin of the Later Han Dynasty during the Five Dynasties period (五代漢之隱帝乾祐, 948 AD). Zen Master Wenyan of Yunmen transmitted the Dharma to Xianglin Chengyuan, Xianglin Chengyuan transmitted it to Zhimenzuo, Zhimenzuo transmitted it to Xuedou Chongxian, Xuedou Chongxian transmitted it to Tianyi Yihuai, Tianyi Yihuai transmitted it to Fayun Faxiu, Fayun Faxiu transmitted it to Foguo Weibai, Foguo Weibai transmitted it to Huilin Zongben, and Huilin Zongben transmitted it to Wanshou Daolong, declining after nine generations. Counting from Caoxi, it became extinct after sixteen generations. In the fourth generation of the Yunmen School, Zen Master Dongshan Shoucong (洞山守聰禪師) appeared, and under Dongshan Shoucong appeared Zen Master Yunju Daoshun (云居道舜禪師), and Yunju Daoshun transmitted the Dharma to Mingjiao Qisong (明教契嵩禪師). During the reign of Emperor Renzong of Song (宋仁宗: Emperor of the Song Dynasty), Mingjiao Qisong wrote works such as 'Records of the Orthodox Transmission of the Dharma,' 'Diagram of Establishing Ancestors,' and 'Essays on Assisting the Teachings,' collectively titled 'Collected Works of Chanjin,' which were included in the Tripitaka.
Fayan School (法眼宗): Zen Master Qingliang Wenyi, the tenth generation descendant of Caoxi (清涼文益禪師): He was the son of the Lu family from Yuhang. After leaving home and receiving precepts, he was proficient in Vinaya (毗尼: Buddhist precepts) and extensively studied Confucian classics. He once traveled in the realm of literary composition, but once the profound Zen mechanism was initiated, he abandoned all miscellaneous affairs. Thus, he visited Zen Master Luohan Chen (羅漢琛禪師), and thoroughly realized the profound meaning of Zen under his words. Later, he went to Jinling (金陵: present-day Nanjing, Jiangsu Province) to reside, establishing three monasteries. He passed away during the Xiande era of Emperor Shizong of the Later Zhou Dynasty during the Five Dynasties period (五代周世宗顯德, 954-959 AD), and was posthumously named 'Great Dharma Eye,' hence the name Fayan School. His Dharma was transmitted to Qingliang Qin, Qingliang Qin transmitted it to Yunju Qi, Yunju Qi transmitted it to Baofu Xu, Baofu Xu transmitted it to Zhizhe Ru, Zhizhe Ru transmitted it to Chengtian Yue, and Chengtian Yue transmitted it to Huguo Feng, lasting for six generations.
而𥨊。益之二世。有永明延壽。壽乃天臺紹國師之子。當大宋趙太祖開寶八年示寂。法眼宗望曹溪十六世而止焉。
佛祖正傳古今捷錄終
No. 1595-B 汝州風穴延沼禪師塔銘(並序)
輪王御世。誠以利物為心。含識沉淪。固執塵情是念。殆非一言而可濟。權設三藏以薰陶。令其空有俱捐。證乎理事無礙。由是世尊觀正法之堪傳。拈花于靈山會上。迦葉悟離言之妙旨。微笑於人天眾前。滅度千有餘年。相傳二十八世。摩騰入漢。翻貝葉于天中。初祖來梁。闡別傳于教外。由是立雪斷臂。始契安心。六世至曹溪。派演一花開五葉。十世傳臨濟。跨門三頓喪全機。考釋迦于臨濟。已二十八傳。溯沼祖于達磨。僅一十四世。嗟夫沼祖。生於五運。孜孜復振頹綱。乃子乃孫。棋佈星分于海內。如麻如葦。敲風打雨震寰中。某幸依師席。忝在門墻。矧銘記來。勒于浮圖。慨行狀無聞於後世。援毫稽首。敬述端由。據夫風穴和尚。法諱延沼。出於唐季之乾寧。誕在餘杭之劉氏。幼而喜素。豁達有齠齔之奇。長既業儒。超然無經世之意。一舉不第。乘興歸來。投禮開元。披緇秉具。精修止觀。博極群經。首見雪峰。咨臨濟兩堂一喝。指參的派兒孫。次謁道怤。瀉懸河倒浪千尋。猶憐俊哉衲子。結守廓
作良朋。寓華嚴為綱紀。諸方法戰。詎同門外之遊人。南院機投。親承入室之真子。遇風而止。開法始紹。颙師乘愿而來。灼然可支臨濟。單丁七載。鼎革六朝。白雲山中。午夜燒松光日月。郢州衙內。鐵牛機下釣鯨鯢。棒如雨點。佛祖之正令全提。喝似雷崩。衲子之命根頓斷。蒞眾二十餘年。一時道冠天下。語默涉離微。常憶江南三月里。如何通不犯。鷓鴣啼處白花香。誠然學本生知。信夫神機天縱。感仰山之懸讖。恐祖道之將危。乃升曲錄木床。遂舉青蓮目話。鵓鳩樹頭鳴。句下未投真長老。動容揚古路。言前機契念阇黎。付託既得其人。始有終焉之計。時惟大宋開寶六年癸酉八月旦日。書別遠近檀那。登座復為說偈。道在乘時須濟物。遠方來慕自騰騰。他年有叟情相似。日日香菸夜夜燈。至中秋日。跏趺而逝。閱世七十有八。僧臘五十九夏。塔于寺前溪之西畔。緬維祖道。筆舌難窮。俯慚仰愧。
祝皇道與佛道齊昌。祖述憲章。冀師恩與親恩永大。
銘曰。
黃面浙子 氣宇如王 學兼內外 感世無常 乘悲願力 建大法幢 適游襄沔 法戰諸方 棒頭取證 坐白雲鄉 單丁七載 用舍行藏 三會說法 六易時王 朝秦暮楚 獨傲風霜 縱鐵牛機 緇白心
【現代漢語翻譯】 現代漢語譯本 （他）作為良師益友。（他）以《華嚴經》為綱領和準則，在各種佛法辯論中奮戰。怎能與那些徘徊在佛法門外的人相提並論呢？南院和尚（南院，指南院慧颙禪師）親自繼承了（臨濟宗）入室弟子的真傳。一旦遇到合適的時機便停止遊歷，開始弘揚佛法，慧颙禪師（慧颙，指南院慧颙禪師）秉承著往昔的誓願而來，顯然可以支撐臨濟宗的法脈。他獨自一人住了七年，經歷了五代到宋朝的變革（鼎革六朝，指從五代到宋朝的變革）。在白雲山中，午夜燒松照明，如同日月般光明。在郢州衙內，在鐵牛的機關下垂釣鯨鯢（郢州，今湖北鍾祥一帶）。棒喝如雨點般密集，完全提起了佛祖的正令。棒喝如同雷崩一般，當即斬斷了僧人的命根。主持寺院二十多年，一時之間，他的道行冠絕天下。他的言語和沉默都涉及精微的佛理，常常懷念江南三月的景色。如何才能通達不犯錯的境界呢？鷓鴣啼叫的地方，白花散發著清香。確實是學本生知，相信是神機天縱。感嘆仰山慧寂（仰山，指仰山慧寂禪師）的懸讖，恐怕祖師的道統將要衰危。於是登上曲錄木床，舉起青蓮花的典故。鵓鳩在樹頭鳴叫，句下未能投靠真正的長老。一舉一動都展現著古老的道路，在言語之前就已經與念阇黎（念阇黎，指受戒的僧人）的機緣相契合。既然已經找到了可以託付的人，才有了最終的打算。時間是宋朝開寶六年（973年）癸酉八月初一。寫信告別遠近的施主，登上法座再次說法偈語：道在於乘時濟世救物，遠方的人前來仰慕，自然會聲名遠播。他年有個老叟與我的心境相似，日日焚香，夜夜點燈。到中秋節那天，結跏趺坐而逝。享年七十八歲，僧臘五十九年。塔建在寺前溪的西邊。追思祖師的道統，筆墨難以窮盡。我既感到慚愧又感到敬仰。 祝願皇道與佛道一同昌盛，繼承先祖的事業。希望師恩與親恩永遠偉大。 銘文說： 面色黃潤的浙江人，氣宇軒昂如同王者。學識兼具內外，感嘆世事無常。秉承著慈悲的願力，建立起大法幢。適宜遊歷襄陽和沔陽，在各處與人辯論佛法。在棒喝中取得證悟，安坐在白雲山鄉。獨自一人住了七年，根據情況決定取捨和行藏。經歷了三次說法集會，經歷了六次改朝換代。雖然朝秦暮楚，卻獨自傲立於風霜之中。縱然有鐵牛的機關，僧俗的心……
【English Translation】 English version He acted as a good friend. He took the Avatamsaka Sutra (Huayan Jing) as his guiding principle. He fought in various Dharma battles. How could he be compared to those who wander outside the gate of Buddhism? Nanyuan (Nanyuan, referring to Zen Master Huiyong of Nanyuan) personally inherited the true teachings of an inner disciple of the Linji school. He stopped traveling when he encountered the right opportunity and began to promote the Dharma. Zen Master Huiyong (Huiyong, referring to Zen Master Huiyong of Nanyuan) came with the vows of the past, and he could obviously support the Dharma lineage of the Linji school. He lived alone for seven years, experiencing the changes from the Five Dynasties to the Song Dynasty (the change of six dynasties). In the White Cloud Mountain, burning pine at midnight illuminated like the sun and moon. In the Yinzhou government office, he fished for whales under the iron ox mechanism (Yinzhou, the area around Zhongxiang, Hubei today). The blows of the staff were as dense as raindrops, completely raising the true decree of the Buddha. The shouts were like thunder, instantly cutting off the lifeblood of the monks. He presided over the monastery for more than twenty years, and for a time, his Taoist practice surpassed the world. His words and silence all involved subtle Buddhist principles, and he often missed the scenery of March in Jiangnan. How can one achieve a state of understanding without making mistakes? Where the partridge crows, white flowers emit fragrance. It is indeed learning from innate knowledge, and it is believed to be a divine gift. He lamented the prophecy of Yangshan Huiji (Yangshan, referring to Zen Master Yangshan Huiji), fearing that the ancestral tradition would decline. So he ascended the curved wooden bed and raised the story of the blue lotus. The turtledove chirps on the treetop, and under the sentence, he failed to rely on a true elder. Every move shows the ancient road, and before the words, the opportunity coincides with that of Nian Sheli (Nian Sheli, referring to a monk who has received precepts). Now that he has found someone to entrust, he has a final plan. The time was the first day of August, Guiyou year, the sixth year of the Kaibao reign of the Great Song Dynasty (973 AD). He wrote to bid farewell to benefactors near and far, and ascended the Dharma seat to speak the verse again: The Tao lies in helping the world and saving things in time, and people from afar come to admire it, and naturally its reputation will spread far and wide. In the coming years, an old man will have a similar state of mind to mine, burning incense every day and lighting lamps every night. On the day of the Mid-Autumn Festival, he passed away in the lotus position. He lived to be seventy-eight years old, and his monastic life was fifty-nine years. The pagoda was built on the west side of the stream in front of the temple. Recalling the ancestral tradition, pen and ink cannot exhaust it. I feel both ashamed and admired. May the imperial way and the Buddhist way prosper together, inheriting the cause of the ancestors. May the grace of the teacher and the grace of the parents be forever great. The inscription says: The yellow-faced Zhejiang person, with a majestic demeanor like a king. His knowledge combines both internal and external, lamenting the impermanence of the world. Bearing the power of compassionate vows, he built the great Dharma banner. Suitable for traveling to Xiangyang and Mianyang, debating the Dharma everywhere. Obtaining enlightenment in the blows of the staff, sitting peacefully in the White Cloud Mountain village. Living alone for seven years, deciding on acceptance and rejection, and conduct according to circumstances. Experiencing three Dharma assemblies, experiencing six changes of dynasties. Although serving Qin in the morning and Chu in the evening, he stood proudly in the wind and frost alone. Even with the iron ox mechanism, the hearts of monks and laypeople...
降 道啟臨濟 獨步大方 輝增日月 大振頹綱 子孫蟄蟄 嫩桂昌昌 某生甚幸 感佩餘光 稽首再拜 怵惕彷徨
祈法脈而永久。
祝國祚以悠長。勒斯真䂥。來哲其詳。
大清康熙五年歲次丙午暮春遠孫果性薰沐頓述
許昌比丘(覺心 通一 真善)助刻
【現代漢語翻譯】 現代漢語譯本： 降下佛法啟迪臨濟宗（佛教禪宗五家之一），以大乘佛法獨步天下。 光輝勝過日月，大力振興衰敗的綱常。子孫眾多而勤勉，如同嫩桂般繁榮昌盛。 我輩非常幸運，感念您的遺澤光輝。恭敬地叩首再拜，內心敬畏而彷徨。
祈願佛法法脈能夠永久流傳。
祝願大清國運長久。將這些真言銘刻於此，後來的賢哲將會詳細瞭解。
大清康熙五年（公元1666年）歲在丙午暮春，遠孫果性齋戒沐浴后恭敬地記述。
許昌比丘（覺心、通一、真善）協助刊刻。
【English Translation】 English version: Descended the Dharma, enlightening the Linji (one of the five houses of Chan Buddhism), walking alone in the Mahayana. The brilliance surpasses the sun and moon, vigorously revitalizing the declining principles. Descendants are numerous and diligent, flourishing like tender cassia trees. I am very fortunate, grateful for your remaining radiance. Humbly bowing and prostrating, my heart is filled with awe and hesitation.
Praying that the Dharma lineage may be passed down forever.
Wishing the Great Qing dynasty a long reign. Engraving these true words here, future sages will understand them in detail.
In the late spring of the fifth year of Kangxi (1666 AD) of the Great Qing Dynasty, in the year of Bingwu, distant descendant Guoxing respectfully recorded after fasting and bathing.
Bhikshus (Awakened Heart, Understanding Oneness, True Goodness) of Xuchang assisted in the engraving.