X86n1596_南嶽單傳記

卍新續藏第 86 冊 No. 1596 南嶽單傳記

No. 1596-A 南嶽單傳記自序

詳夫釋氏之為法于天下後世。一曰宗。一曰教。宗所以明道也。教亦所以明道也。迦文騰口。四十九年。開疆闢土。末後以教外別傳之一宗。鄭重付飲光尊者。並敕慶喜副貳傳化。次第二十六代。說法度人無算。機鋒往復。以貌取之。說通也。而宗眼在句身之外。非的的印心上士。不知其為宗通。達磨氏荷法西來。法運在革。革轉而鼎。正位凝命。廓然無聖。匪從人得。天衢初開。言路不設。大用現前。勿存規則。如是五傳。而得根性猛利之獦獠。幷包東西雙流並注。南嶽應讖。出一馬駒。忽雷㧞地。云開九天。真丹旗甲一新。直至於東山昭覺。吐詞刀鋸。壹是宗通。而焰中之雪。鐵縫之花。不主說通。而說通之用悉備。自漢明帝朝。佛法入中國。教之流行久矣。達磨氏荷法西來者。蓋以人心流轉。歷劫不停。門門生死。剎那立現。理障猶礙正知見。所貴一句當天。單刀直入。若復一意依通言詞之尚。則何有于教外別傳哉。後來確確悟明者。波瀾浩闊。雖方便說通截流不負。日浸歲潤。忘心外馳。炫六代之繁華。昧唐虞之黼黻。久假不歸。烏知非有。弘儲痛念從上恩德。碎身罔報。作南嶽單傳記。表

【現代漢語翻譯】現代漢語譯本：詳盡地說，釋迦牟尼佛為天下後世所傳的法，分為兩種：一是宗，一是教。宗是用以闡明道的，教也是用以闡明道的。釋迦牟尼佛說了四十九年法，開疆拓土，最後以教外別傳的宗，鄭重地交付給飲光尊者（迦葉尊者）。並敕令阿難尊者輔助傳化。依次傳承到第二十六代，說法度人無數。機鋒往復，如果只看表面，像是說通了，但宗的眼目卻在語句之外。如果不是真正印心的上士，就不知道什麼是宗通。達磨祖師肩負佛法從西方而來，法運在於變革。變革之後，地位穩固，正位凝命，廓然無聖，不是從人那裡得到的。通往真理的道路初開，言語的道路不設，大用現前，不要拘泥於規則。這樣傳承了五代，得到根性猛利的獦獠（慧能大師）。囊括東西，雙流並注。南嶽（慧思禪師）應讖，出一馬駒（懷讓禪師）。如迅雷般拔地而起，撥開雲霧，照亮九天。真丹（中國）的旗幟煥然一新，一直到東山昭覺（道信禪師）。吐出的言語如刀鋸般鋒利，完全是宗通。如同火焰中的雪，鐵縫中的花，不以說通為主，但說通的作用全部具備。自從漢明帝時期（公元58-75年），佛法傳入中國，教的流行已經很久了。達磨祖師肩負佛法從西方而來，是因為人心流轉，歷劫不停，處處都是生死，剎那間顯現。理障仍然阻礙著正確的知見，所以貴在一句話直指核心，單刀直入。如果仍然執著于通順的言辭，那麼教外別傳的宗又有什麼意義呢？後來確實悟明的人，波瀾浩闊。雖然方便地說通，截斷河流也不算辜負。但日積月累，心向外馳，炫耀六朝的繁華，忘記了唐虞的黼黻。長期借用而不歸還，哪裡知道不是自己的東西呢？弘儲痛念從上的恩德，即使粉身碎骨也難以報答，所以作《南嶽單傳記》，以表明。

【English Translation】 English version: In detail, the Dharma that Shakyamuni Buddha transmitted to later generations is divided into two: one is 'Zong' (宗, the essence or school), and the other is 'Jiao' (教, the teachings or doctrine). 'Zong' is used to clarify the Dao (道, the Way), and 'Jiao' is also used to clarify the Dao. Shakyamuni Buddha spoke the Dharma for forty-nine years, opening up new territories, and finally solemnly entrusted the 'Zong' of 'separate transmission outside the teachings' to Venerable Yin Guang (飲光尊者, Kāśyapa). He also ordered Venerable Qing Xi (慶喜, Ānanda) to assist in the transmission. Successively passed down to the twenty-sixth generation, countless people were taught and liberated. The exchanges of sharp wit and wisdom, if only looking at the surface, seem like eloquent explanations, but the eye of 'Zong' is beyond the words. If it is not a truly enlightened and heart-to-heart superior, one would not know what 'Zong Tong' (宗通, mastery of the essence) is. Bodhidharma carried the Dharma from the West, and the Dharma's fortune lies in reform. After the reform, the position is stable, the correct position solidifies destiny, vast and without holiness, not obtained from people. The road to truth is newly opened, the road of words is not established, great function manifests, do not adhere to rules. It was passed down for five generations, obtaining the fierce natured 'Ge Lao' (獦獠, Huineng). Encompassing the East and West, two streams converge. Nanyue (南嶽, Huisi) responded to the prophecy, producing a 'Ma Ju' (馬駒, colt, Huairang). Like a thunderbolt rising from the ground, parting the clouds and illuminating the nine heavens. The flag of 'Zhen Dan' (真丹, China) is completely new, all the way to Dongshan Zhaojue (東山昭覺, Daoxin). The words spoken are as sharp as knives and saws, completely 'Zong Tong'. Like snow in flames, flowers in iron seams, not based on eloquent explanations, but all the functions of eloquent explanations are fully equipped. Since the reign of Emperor Ming of the Han Dynasty (漢明帝朝, 58-75 AD), Buddhism has been introduced into China, and the popularity of 'Jiao' has been long. Bodhidharma carried the Dharma from the West because people's minds are flowing, endlessly through kalpas, everywhere is birth and death, manifesting in an instant. The obstacle of reason still hinders correct knowledge and vision, so it is valuable to have a sentence that directly points to the core, a direct and decisive approach. If one still clings to fluent words, then what is the meaning of the 'separate transmission outside the teachings'? Those who truly realized later, their waves are vast. Although it is convenient to explain eloquently, cutting off the river is not a failure. But over time, the mind wanders outward, flaunting the prosperity of the Six Dynasties, forgetting the finery of Tang and Yu. Borrowing for a long time without returning, how would one know that it is not one's own? Hong Chu deeply remembers the kindness from above, and even if he is crushed to pieces, he cannot repay it, so he wrote 'Nanyue Dan Chuan Ji' (南嶽單傳記, Records of the Single Transmission of Nanyue) to express.

而出之。法子住堯封南潛。克體師心。共圖返古。懸救方來。六十九代祖宗。實式臨之。繼住福巖。嗣法吳靈巖弘儲謹序。

No. 1596

南嶽單傳記

福嚴禪寺嗣祖沙門吳靈巖弘儲表

始祖釋迦牟尼佛(賢劫第四尊)

姓剎利。父凈飯王。母摩耶。剎利氏。自天地更始。閻浮洲初辟已來。世為王。佛曆劫修行。值然燈佛授記。於此劫作佛。後於迦葉佛世。以菩薩成道。上生睹史陀天。名護明大士。及應運時至。乃降神于摩耶。當此土周昭王二十四年甲寅四月初八日。自摩耶右脅誕生。生時放大智光明。照十方世界。地涌金蓮花。自然捧雙足。一手指天。一手指地。周行七步。目顧四方曰。天上天下惟吾獨尊。自降生后。種種神異。具如經言。至四十二年。年十九。二月八日。欲求出家。而自念言。當復何遇。即於四門遊觀。見生老病死四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是夜子時。有凈居天人。于窗牖中。叉手白言。出家時至。可去矣。於是諸天捧所乘馬足。超然凌虛。逾城而去。曰不斷八苦。不成無上菩提。不轉法輪。終不還也。凈飯王思甚。遣其臣勸諭還宮者萬計。確然不回。入檀特山修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍

【現代漢語翻譯】現代漢語譯本：而出之。法子住在堯封南潛。能夠身體力行地實踐老師的心意，共同謀劃恢復古風，懸壺濟世，拯救未來。第六十九代祖宗，確實以此為準則。後來住在福巖，繼承了吳靈巖弘儲的衣缽，謹此序言。

第1596號

南嶽單傳記

福嚴禪寺嗣祖沙門吳靈巖弘儲敬表

始祖釋迦牟尼佛（賢劫第四尊，指在此賢劫中出現的第四位佛陀）

姓剎利（古代印度四個主要種姓之一，通常是統治者和戰士）。父親是凈飯王（Śuddhodana），母親是摩耶（Māyā）。剎利氏，自從天地開闢，閻浮洲（Jambudvīpa，指我們所居住的這個世界）初開以來，世代為王。佛陀歷經劫數修行，遇到燃燈佛（Dīpaṁkara Buddha）授記，預言他將在這一劫成佛。後來在迦葉佛（Kāśyapa Buddha）時期，以菩薩的身份修成正果，上升到睹史陀天（Tuṣita Heaven），名為護明大士（Śvetaketu）。等到應運之時到來，便降神于摩耶夫人。正值此土周昭王二十四年甲寅（公元前1027年）四月初八日，從摩耶夫人的右脅誕生。出生時放出大智慧光明，照亮十方世界。地上涌出金蓮花，自然地捧起他的雙足。一手指天，一手指地，周行七步，目光顧盼四方，說道：『天上天下，唯我獨尊。』自從降生之後，種種神異，都詳細地記載在經書中。到四十二年，十九歲時，二月八日，想要出家，心中思念：『應當如何才能遇到解脫之道？』於是到四門遊觀，見到生、老、病、死四種苦難。心中既有悲傷，也有喜悅，於是思考：『這老、病、死，終究是可以厭離的。』於是在夜裡子時，有凈居天人，在窗戶中，合掌說道：『出家的時機到了，可以離開了。』於是諸天捧起他所乘的馬足，超然凌空，越過城墻而去。他說：『不斷除八苦，不成無上菩提；不轉法輪，終不返回。』凈飯王非常思念他，派遣臣子勸諭他回宮，人數達到萬計，但他意志堅定，不肯回頭，進入檀特山（Daṇḍaka Forest）修道。開始在阿藍迦藍（Ārāḍa Kālāma）處，三年學習不用處定（一種禪定境界），知道這不是究竟之道，便捨棄了。又到郁頭藍

【English Translation】 English version: ...and went out. The Dharma successor lived in Yaofeng Nanqian. He was able to embody the teacher's heart and jointly plan to restore the ancient ways, practicing medicine and saving the future. The sixty-ninth generation of ancestors truly took this as their standard. Later, he lived in Fuyan and inherited the mantle of Wu Lingyan Hongchu. This is the preface.

No. 1596

A Record of the Single Transmission of Nanyue

Respectfully presented by Wu Lingyan Hongchu, a Śrāmaṇa who inherited the ancestral lineage at Fuyan Chan Monastery

The First Ancestor: Śākyamuni Buddha (the Fourth Buddha of the Bhadrakalpa, meaning the fourth Buddha to appear in this fortunate eon)

His surname was Kshatriya (one of the four major castes in ancient India, usually rulers and warriors). His father was King Śuddhodana, and his mother was Māyā. The Kshatriya clan had been kings for generations since the beginning of heaven and earth and the initial opening of Jambudvīpa (referring to the world we live in). The Buddha cultivated through countless kalpas (eons) and was prophesied by Dīpaṁkara Buddha that he would become a Buddha in this kalpa. Later, during the time of Kāśyapa Buddha, he attained enlightenment as a Bodhisattva and ascended to Tuṣita Heaven, where he was known as Śvetaketu. When the time was right, he descended into the womb of Queen Māyā. It was on the eighth day of the fourth month of the twenty-fourth year of King Zhao of Zhou (1027 BCE) in this land that he was born from Queen Māyā's right side. At birth, he emitted a great light of wisdom, illuminating the ten directions. Golden lotus flowers sprang up from the earth, naturally supporting his feet. With one hand pointing to the sky and the other to the earth, he walked seven steps, looking in all directions, and said, 'Above and below the heavens, I alone am the honored one.' Since his birth, various miraculous events have been recorded in detail in the scriptures. At the age of nineteen, on the eighth day of the second month, he desired to renounce the world and thought, 'How should I encounter the path to liberation?' So he went to the four gates and saw the four sufferings of birth, old age, sickness, and death. His heart was filled with both sorrow and joy, and he thought, 'These sufferings of old age, sickness, and death can ultimately be renounced.' Then, at midnight, a Pure Abode Deva (a celestial being) appeared in the window, folded his palms, and said, 'The time for renunciation has come; you may leave.' Thereupon, the devas lifted the hooves of his horse, soaring into the sky and crossing the city walls. He said, 'If I do not end the eight sufferings, I will not attain unsurpassed Bodhi; if I do not turn the Dharma wheel, I will not return.' King Śuddhodana missed him greatly and sent ministers to persuade him to return to the palace, numbering in the thousands, but he was determined and would not turn back, entering the Daṇḍaka Forest to cultivate the Way. He began at the place of Ārāḍa Kālāma, where he studied the Sphere of Nothingness (a state of meditative absorption) for three years, knowing that this was not the ultimate path, so he abandoned it. He then went to Uddaka Rāmaputta...

弗處。三年學非非想定。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。世尊自思曰。今此苦行。非正解脫。吾當受食而後成佛。即沐浴于尼連河。天為之偃樹。世尊援之而出。受牧牛氏女所獻乳糜。尋詣畢缽樹下。天帝化人。擷瑞草以藉坐。景雲祥風。四起紛披。天魔念。世尊道成。且受折抑。率眾作難。窮現可怖可欲諸境。世尊泊然不動。以指按地。地大震。魔皆顛仆。於是降之。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。乃於穆王三年癸未歲二月七日之夕。入正三昧。至八日明星出時。廓然大悟。成等正覺。乃嘆曰。奇哉一切眾生。具有如來智慧德相。但以妄想執著。不能證得。時年三十三矣。(或云。成道于臘月八日。以周正二月。乃夏正臘月也)成道后六年。歸為凈飯王說法。王大喜。遣其族五百貴子。從之出家○世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座。

表曰。如今歷歷聽法者定當。堯封潛曰。一步一萬里。

一祖摩訶迦葉尊者

摩竭陀國人。姓婆羅門。父號飲澤。母號香至。過去世為金師。值毗婆尸佛般涅槃。四眾起塔。有貧女得金珠。懇金師。為補塔中佛像金面缺處。相與發願。

【現代漢語翻譯】現代漢語譯本：弗處（具體地點不詳）。三年時間學習非非想定（一種禪定境界）。知道這種境界並非究竟，於是捨棄。又到象頭山。與各種外道一起，每天只吃麻麥。經歷了六年。世尊自己思考說：『現在這種苦行，並非真正的解脫之道。我應當接受食物，然後才能成佛。』於是到尼連河沐浴。天神為他壓低樹枝，世尊扶著樹枝走出河。接受牧牛女供獻的乳糜。隨即前往畢缽羅樹下。天帝化作人形，採摘吉祥草來鋪設座位。吉祥的雲彩和祥和的風，四處飄揚。天魔心想：『世尊如果得道，我將受到挫折和壓制。』於是率領部眾前來作難，用盡各種可怕和誘人的景象來擾亂。世尊安然不動，用手指按壓地面。大地劇烈震動，魔眾全部顛仆。於是降伏了天魔。所以經書上說：『以無心意、無受行（不執著於心念和感受），而全部摧伏了各種外道。』先經歷各種邪法，是爲了顯示各種方便法門，啓發各種不同的見解，使他們最終達到菩提（覺悟）。于周穆王三年癸未年（公元前963年）二月七日的晚上，進入正三昧（正確的禪定）。到八日早晨明星出現時，豁然大悟，成就等正覺（無上正等正覺）。於是感嘆說：『奇妙啊！一切眾生，都具有如來智慧德相（佛的智慧和功德），只是因為妄想執著，不能證得。』當時世尊三十三歲。（或者說，成道于臘月八日，因為周朝的正月是夏朝的臘月。）成道后六年，回到凈飯王（釋迦牟尼的父親）的住所為他說法。凈飯王非常高興，派遣他的族人中五百名貴族子弟，跟隨世尊出家。世尊有一天升座說法，大眾聚集完畢。文殊菩薩敲擊木椎說：『仔細觀察法王的法，法王的法就是這樣。』世尊隨即走下座位。表曰：現在清清楚楚聽法的人一定能夠證悟。堯封潛說：一步一萬里。一祖摩訶迦葉尊者（佛教禪宗初祖）摩竭陀國（古印度十六雄國之一）人。姓婆羅門。父親名叫飲澤，母親名叫香至。過去世是一位金匠。遇到毗婆尸佛（過去七佛之一）般涅槃（圓寂），四眾弟子建造佛塔。有一位貧窮的女子得到金珠，懇求金匠，為修補佛塔中佛像金面殘缺的地方。兩人一起發願。

【English Translation】 English version: At Fu Chu (location unspecified). He spent three years learning the state of neither perception nor non-perception (a state of meditative absorption). Knowing that this was not ultimate, he abandoned it. He then went to Elephant Head Mountain, where he joined various heretics, eating only sesame and wheat daily for six years. The World-Honored One thought to himself, 'This ascetic practice is not the path to true liberation. I should accept food and then attain Buddhahood.' He then bathed in the Nairanjana River. The gods bent down a tree for him, and the World-Honored One used it to climb out of the river. He accepted milk porridge offered by a cowherd girl. He then went to the foot of the Bodhi tree. The Heavenly Emperor transformed into a man and gathered auspicious grass to make a seat. Auspicious clouds and propitious winds arose from all directions. The Heavenly Demon thought, 'If the World-Honored One attains the Way, I will be suppressed.' He led his followers to create difficulties, using all sorts of terrifying and alluring sights to disturb him. The World-Honored One remained unmoved, pressing his finger on the ground. The earth shook violently, and all the demons fell. Thus, he subdued the demons. Therefore, the sutra says, 'With no mind and no action (without attachment to thoughts and feelings), he completely subdued all the heretics.' First experiencing various heretical practices was to show various expedient methods, to inspire various different views, so that they would ultimately reach Bodhi (enlightenment). On the evening of the seventh day of the second month of the year Guiwei, the third year of King Mu of Zhou (963 BC), he entered into right samadhi (correct concentration). On the morning of the eighth day, when the morning star appeared, he suddenly awakened and attained Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). He then exclaimed, 'How wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata (Buddha), but because of delusional thoughts and attachments, they cannot realize it.' At that time, the World-Honored One was thirty-three years old. (Or it is said that he attained enlightenment on the eighth day of the twelfth month, because the first month of the Zhou dynasty was the twelfth month of the Xia dynasty.) Six years after attaining enlightenment, he returned to the residence of King Suddhodana (Shakyamuni's father) to preach the Dharma to him. King Suddhodana was very happy and sent five hundred noble sons from his clan to follow the World-Honored One to become monks. One day, the World-Honored One ascended the seat to preach the Dharma, and the assembly gathered. Manjushri Bodhisattva struck the wooden clapper and said, 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' The World-Honored One then descended from the seat. The commentary says: Those who are clearly listening to the Dharma now will surely attain enlightenment. Yao Fengqian said: One step is ten thousand miles. The First Ancestor, Venerable Mahakasyapa (the first patriarch of Zen Buddhism) He was a native of Magadha (one of the sixteen ancient Indian kingdoms), with the surname Brahmin. His father was named Yinze, and his mother was named Xiangzhi. In a past life, he was a goldsmith. He encountered Vipassi Buddha (one of the past seven Buddhas) entering Parinirvana (final passing), and the fourfold assembly built a pagoda. A poor woman obtained a gold pearl and pleaded with the goldsmith to repair the missing gold face of the Buddha statue in the pagoda. Together, they made a vow.

世世為無姻夫妻。由是因緣。九十一劫身皆金色。及此世。與紫金光尼。復為夫婦。梵語迦葉波。此云飲光。蓋以身光名。然夫婦皆清凈自居。無世間想。旋復出家。修杜多行。會空中有神告曰。佛已出世。請往師之。尊者即趨禮釋尊于竹林精舍。佛言。善來比丘。而鬚髮自除。世尊在靈山會上。拈花示眾。是時眾皆默然。唯尊者破顏微笑。世尊曰。吾有正法眼藏涅槃妙心。宴相無相微妙法門。不立文字。教外別傳。付囑摩訶迦葉○尊者一日踏泥次。有一沙彌。見乃問。尊者何得自為。者曰。我若不為。誰為我為。

表曰。有人以福智四事。供養四百萬億阿僧祗世界六趣四生。隨其所欲。滿八十年已。后將滴水飲彼。自為不教人為者。前來利益。悉皆銷殞。堯封潛曰。天下老和尚打鼓升堂。七十三八十四。各各稱名道姓來。

二祖阿難尊者

王舍城人。姓剎利帝。父斛飯王。寔如來從弟也。多聞博達。智慧無礙。世尊以為總持第一。梵云阿難。此云慶喜。以如來成道日生。故名也。尊者一日問迦葉曰。師兄。世尊傳金縷袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著○者一日白佛言。今日入城。見一奇特事。佛曰。見何奇特事。者曰。入城見一攢樂人作舞出城總見無常。佛

【現代漢語翻譯】生生世世都做沒有世俗情慾的夫妻。因為這樣的因緣，九十一劫都身呈金色。以及這一世，與紫金光尼再次結為夫婦。梵語迦葉波（Kāśyapa，飲光），這裡譯為『飲光』，大概是用他身上的光芒來命名的。然而夫婦都清凈自守，沒有世俗的念想，隨後又都出家，修苦行。這時空中有神告訴他們說，佛已經出世，請去拜他為師。尊者就前往竹林精舍拜見釋尊。佛說：『善來比丘（bhikkhu，比丘）』，鬚髮自然脫落。世尊在靈山會上，拈花示眾，當時眾人都沉默不語，只有尊者破顏微笑。世尊說：『我有正法眼藏涅槃（nirvāṇa，涅槃）妙心，實相無相微妙法門，不立文字，教外別傳，付囑摩訶迦葉（Mahākāśyapa，大迦葉）。』尊者有一天踩泥，有個沙彌（śrāmaṇera，出家求道者）看見了就問：『尊者為何自己做這些事？』尊者說：『我若不做，誰為我做？』

表曰：有人用福智等四事，供養四百萬億阿僧祗（asaṃkhya，無數）世界六趣四生，隨他們的願望，滿足他們八十年，之後只用一滴水給他們喝，自己做卻不教別人做，之前所做的利益，都會全部消失。堯封潛說：天下老和尚打鼓升堂，七十三八十四，各自稱名道姓而來。

二祖阿難尊者

是王舍城人，姓剎利帝（Kṣatriya，剎帝利），父親是斛飯王，實際上是如來的堂弟。他多聞廣博，智慧無礙，世尊認為他是總持第一。梵語阿難（Ānanda，歡喜），這裡譯為『慶喜』，因為他在如來成道之日出生，所以得名。尊者有一天問迦葉（Kāśyapa，飲光）說：『師兄，世尊傳金縷袈裟之外，還傳了些什麼？』迦葉（Kāśyapa，飲光）呼喚阿難（Ānanda，歡喜），阿難（Ānanda，歡喜）應諾。迦葉（Kāśyapa，飲光）說：『倒卻門前剎竿著。』尊者有一天對佛說：『今天入城，見到一件奇特的事。』佛說：『見到什麼奇特的事？』尊者說：『入城見到一隊樂人作舞，出城總見到無常。』

【English Translation】 Lifetimes after lifetimes, they were husband and wife without worldly desires. Due to this cause and condition, for ninety-one kalpas (aeon), their bodies were golden. And in this life, they became husband and wife again with Zijingguang Ni. The Sanskrit word is Kāśyapa (迦葉波), which here is translated as 'Drinking Light,' probably named after the light on his body. However, the couple both remained pure and self-possessed, without worldly thoughts, and later both left home to practice asceticism. At this time, a god in the sky told them that the Buddha had already appeared in the world, and asked them to go and take him as their teacher. The Venerable then went to the Bamboo Grove Vihara (精舍) to pay respects to Śākyamuni (釋尊). The Buddha said, 'Welcome, Bhikkhu (比丘),' and his hair and beard naturally fell off. When the World-Honored One held up a flower to the assembly on Mount Ling, everyone was silent, only the Venerable broke into a smile. The World-Honored One said, 'I have the Treasury of the Eye of the True Dharma, the Wondrous Mind of Nirvāṇa (涅槃), the Subtle Dharma Gate of Reality without Form, which does not rely on words, and is transmitted separately outside the teachings. I entrust it to Mahākāśyapa (摩訶迦葉).' One day, the Venerable was treading in the mud, and a Śrāmaṇera (沙彌) saw him and asked, 'Why does the Venerable do these things himself?' The Venerable said, 'If I don't do it, who will do it for me?'

The commentary says: If someone uses the four things of merit and wisdom to make offerings to the four million billion asaṃkhya (阿僧祗) worlds of the six realms and four kinds of beings, fulfilling their desires for eighty years, and then only gives them a drop of water to drink, and does it himself but does not teach others to do it, all the benefits previously made will disappear. Yao Fengqian said: The old abbots of the world beat the drums and ascend the hall, seventy-three, eighty-four, each stating their name and lineage.

The Second Ancestor, Venerable Ānanda (阿難)

He was a native of Rājagṛha (王舍城), with the surname Kṣatriya (剎利帝), and his father was King Hufan, actually the cousin of the Tathāgata (如來). He was learned and knowledgeable, with unobstructed wisdom, and the World-Honored One considered him the foremost in upholding the teachings. The Sanskrit word is Ānanda (阿難), which here is translated as 'Joyful Delight,' because he was born on the day the Tathāgata (如來) attained enlightenment, hence the name. One day, the Venerable asked Kāśyapa (迦葉波), 'Elder brother, besides the golden-threaded kasaya (袈裟) that the World-Honored One transmitted, what else did he transmit?' Kāśyapa (迦葉波) called out to Ānanda (阿難), and Ānanda (阿難) responded. Kāśyapa (迦葉波) said, 'Knock down the flagpole in front of the gate.' One day, the Venerable said to the Buddha, 'Today, when I entered the city, I saw a peculiar thing.' The Buddha said, 'What peculiar thing did you see?' The Venerable said, 'When I entered the city, I saw a group of musicians dancing, and when I left the city, I saw only impermanence.'

曰。我昨日入城。亦見一奇特事。者曰。未審見何奇特事。佛曰。我入城時。見一攢樂人作舞。出城時亦見樂人作舞。

表曰。何處欠少一毫毛。堯封潛曰。饑逢王膳不能餐。

三祖商那和修尊者

姓毗舍多。父林勝。母憍奢耶。摩突羅國人也。在胎六年而生。梵云商諾迦。此云自然服。乃西域九枝秀草名。出則聖人降生。尊者生而此草出。昔如來行化至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留茶。吾滅后一百年。有比丘名商那和修。於此轉妙法輪。后百歲。果誕和修。出家證道。受慶喜尊者法眼。至此林遂降二火龍。龍受三歸。遂施其地。以建梵宮。尊者付法已。即隱於罽賓國南象白山中。後於三昧中。見鞠多徒眾多懈慢。乃往彼正之。鞠多見尊者至。頂禮次。尊者以右手上指。即有香乳。自空而注。問鞠多曰。汝識之乎。鞠多不測。遂入三昧觀察。亦不能測。乃請曰是果何三昧耶。尊者曰。是謂龍奮迅三昧。如是五百三昧。汝皆未之知。復曰。如來三昧。辟支不識。辟支三昧。阿羅漢不識。吾師阿難三昧而我不識。今我三昧汝豈識乎。是三昧者。心不生滅。住大慈力。遞相恭敬。其至此者。乃可識之。於是鞠多弟子皆伏而悔謝。尊者復為說偈曰。通達非彼此。至聖無長短。汝除

【現代漢語翻譯】現代漢語譯本：他說：『我昨天進城，也見到一件奇特的事情。』那人說：『不知道見到什麼奇特的事情？』佛說：『我進城的時候，看見一群樂人正在跳舞，出城的時候也看見樂人正在跳舞。』

表說：『什麼地方欠缺少許毫毛？』堯封潛說：『飢餓的時候遇到王室的膳食也不能吃。』

三祖商那和修尊者（Sanavasa）：

姓毗舍多（Visata），父親是林勝，母親是憍奢耶（Kausaya），是摩突羅國（Mathura）人。在母胎六年才出生。梵語『商諾迦』（Sanaka），這裡翻譯為『自然服』。這是一種西域的九枝秀草的名字，這種草出現就代表聖人降生。尊者出生的時候，這種草就出現了。過去如來佛行教化到達摩突羅國，看見一片青林枝葉茂盛，告訴阿難（Ananda）說：『這片林地名叫優留茶（Uruvela）。我滅度后一百年，有位比丘名叫商那和修，會在這裡轉妙法輪。』一百年後，果然誕生了商那和修，出家證道，接受了慶喜尊者（Ananda）的法眼。到達這片樹林后，降伏了兩條火龍。火龍接受了三歸依，於是尊者施捨了這片土地，用來建造梵宮。尊者傳法完畢后，就隱居在罽賓國（Kashmir）南邊的象白山中。後來在三昧（Samadhi）中，看見鞠多（Kukkuta）的徒弟眾多且懈怠懶散，於是前往那裡糾正他們。鞠多看見尊者到來，頂禮膜拜后，尊者用右手手指，立刻就有香乳從空中流注下來。問鞠多說：『你認識這是什麼嗎？』鞠多不能測知，於是進入三昧觀察，也不能測知。於是請教說：『這到底是什麼三昧呢？』尊者說：『這叫做龍奮迅三昧（Naga-vikridita-samadhi）。像這樣的五百種三昧，你都不知道。』又說：『如來的三昧，辟支佛（Pratyekabuddha）不能認識；辟支佛的三昧，阿羅漢（Arhat）不能認識；我的老師阿難的三昧我都不認識，現在我的三昧你又怎麼能認識呢？這種三昧，心不生滅，安住在大慈悲的力量中，互相恭敬，達到這種境界的人，才可以認識它。』於是鞠多的弟子都伏地懺悔。尊者又為他們說偈語：『通達的人不會分別彼此，至聖的人沒有長短之分。你們去除』

【English Translation】 English version: He said, 'Yesterday I entered the city and also saw a peculiar thing.' The other said, 'I wonder what peculiar thing you saw?' The Buddha said, 'When I entered the city, I saw a group of musicians dancing, and when I left the city, I also saw the musicians dancing.'

Biao said, 'Where is even a tiny hair missing?' Yao Fengqian said, 'When hungry, one cannot eat even the king's meals.'

The Third Patriarch, Venerable Sanavasa:

His surname was Visata, his father was Linsheng, and his mother was Kausaya. He was a native of Mathura. He was born after being in the womb for six years. In Sanskrit, 'Sanaka' means 'natural clothing.' It is the name of a fine grass with nine branches from the Western Regions. Its appearance signifies the birth of a sage. When the Venerable One was born, this grass appeared. In the past, when the Tathagata (Thus Come One) traveled to Mathura to teach, he saw a lush green forest and said to Ananda, 'This forest is called Uruvela. One hundred years after my Nirvana, there will be a Bhikkhu (monk) named Sanavasa who will turn the wonderful Dharma wheel here.' One hundred years later, Sanavasa was indeed born, left home, attained enlightenment, and received the Dharma eye from Venerable Ananda. Upon arriving at this forest, he subdued two fire dragons. The dragons took refuge in the Three Jewels, so the Venerable One donated the land to build a Brahma palace. After transmitting the Dharma, the Venerable One went into seclusion in the Elephant White Mountain south of Kashmir. Later, in Samadhi (meditative state), he saw that Kukkuta's disciples were numerous and lazy, so he went there to correct them. When Kukkuta saw the Venerable One arrive, he prostrated in reverence. The Venerable One pointed with his right hand, and fragrant milk immediately flowed down from the sky. He asked Kukkuta, 'Do you recognize this?' Kukkuta could not fathom it, so he entered Samadhi to observe, but still could not fathom it. So he asked, 'What Samadhi is this?' The Venerable One said, 'This is called the Naga-vikridita-samadhi (Dragon-sporting Samadhi). You do not know such five hundred Samadhis.' He further said, 'The Tathagata's Samadhi is not recognized by a Pratyekabuddha (Solitary Buddha); a Pratyekabuddha's Samadhi is not recognized by an Arhat (Enlightened One); I do not recognize my teacher Ananda's Samadhi, so how could you recognize my Samadhi? This Samadhi is where the mind does not arise or cease, abiding in the power of great compassion, mutually respecting each other. Only those who reach this state can recognize it.' Thereupon, Kukkuta's disciples all prostrated and repented. The Venerable One then spoke a verse for them: 'Those who are enlightened do not distinguish between self and other, the supremely holy have no long or short. You must remove'

輕慢意。疾得阿羅漢。五百比丘聞偈已。依教奉行。皆獲無漏。

表曰。念此百年質而不憚風露。堯封潛曰。多見飢寒在子孫。

四祖優波鞠多尊者

吒利國人也。(亦名優波崛多。又名鄔波鞠多)姓首陀。父善意。十七出家。二十證果。行化至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。持瓔珞縻尊者頸。尊者出定。取人狗蛇三尸。化為華鬘。諭波旬曰。吾此華鬘。酬汝瓔珞。波旬大喜。引頸受之。即復三尸。蟲蛆臭壞。盡其神通。莫能去之。乃升六慾天。告諸天主。又詣梵王。求其解免。彼各告言。十力弟子所作神變。我輩凡陋。何能去之。波旬曰。然則奈何。梵王曰。汝可歸心尊者。即能除斷。復示偈曰。若因地倒。還因地起。離地求起。終無其理。波旬聞已。即下天宮。至尊者所。禮足哀懺。尊者曰汝自今而往。于佛法更不相嬈乎。波旬曰。誓向佛道。尊者曰。汝可自唱皈依三寶。波旬合掌三唱。而三尸悉除。踴躍作禮而去。

表曰。劍劍相害若為論過。堯封潛曰。歸路羊腸。

五祖提多迦尊者

伽陀國人也。初名香眾。優波鞠多在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。

【現代漢語翻譯】現代漢語譯本：輕慢之心。迅速證得阿羅漢果。五百比丘聽聞偈語后，依照教導奉行，都獲得了無漏的境界。

表曰：思念這百年的身體，卻不畏懼風吹日曬。堯封潛曰：多見飢寒發生在子孫身上。

四祖優波鞠多尊者（Upagupta，佛教禪宗第四祖）

吒利國人（古代印度的一個國家）。（也叫優波崛多（Upagupta），又名鄔波鞠多（Upagupta））姓首陀，父親是善意。十七歲出家，二十歲證得阿羅漢果。他前往摩突羅國（Mathura，古代印度城市）弘法，度化了很多人。因此，魔宮震動，波旬（Mara，佛教中的魔王）感到憂愁和恐懼。於是他竭盡魔力，想要危害正法。尊者立刻進入三昧（Samadhi，禪定），觀察事情的緣由。波旬又伺機，用瓔珞（Necklace）纏繞尊者的脖子。尊者出定后，取來人、狗、蛇的三具屍體，變化成華鬘（Garland）。告訴波旬說：『我用這華鬘，酬謝你的瓔珞。』波旬非常高興，伸長脖子接受了它，立刻又變回三具屍體，蟲蛆腐爛，用盡他的神通，也不能去除。於是他升到六慾天（Six Desire Heavens），告訴諸天主，又去拜訪梵王（Brahma，印度教的創造之神），請求他解救。他們各自告訴他說：『十力（Ten Powers of a Buddha）弟子的神變，我們這些凡夫俗子，怎麼能去除呢？』波旬說：『那該怎麼辦呢？』梵王說：『你可以歸心於尊者，就能除斷。』又用偈語開示說：『如果因為地倒下，還要因地而起。離開地而求起，終究沒有道理。』波旬聽了之後，立刻下天宮，到尊者那裡，禮拜他的腳，哀求懺悔。尊者說：『你從今以後，對於佛法不再擾亂了嗎？』波旬說：『我發誓歸向佛道。』尊者說：『你可以自己唱皈依三寶。』波旬合掌三唱，三具屍體全部消除，歡喜踴躍地作禮而去。

表曰：刀劍互相殘害，又怎麼能評論誰對誰錯呢？堯封潛曰：回去的路像羊腸小道一樣。

五祖提多迦尊者（Dhitika，佛教禪宗第五祖）

伽陀國人（古代印度的一個國家）。最初名叫香眾。優波鞠多（Upagupta）在世時教化引導，證得果位的人非常多。每度化一個人，就用一根籌放在石室裡。那石室縱向有十八肘。

【English Translation】 English version: With a mind of contempt, one quickly attains Arhatship. After hearing the verse, the five hundred Bhikshus followed the teachings and practice, and all attained the state of no outflows.

Commentary says: Thinking of this hundred-year-old body, yet not fearing the wind and dew. Yao Fengqian said: Often see hunger and cold in descendants.

The Fourth Patriarch, Venerable Upagupta (Upagupta, the Fourth Patriarch of Zen Buddhism)

He was a native of the country of Zha Li (an ancient Indian country). (Also known as Upagupta, and also known as Wubo Juta) His surname was Shouduo, and his father was Shanyi. He left home at the age of seventeen and attained enlightenment at the age of twenty. He went to the country of Mathura (an ancient Indian city) to propagate the Dharma and converted many people. Because of this, the demon palace shook, and Mara (the demon king in Buddhism) felt sorrow and fear. So he exhausted his demonic power to harm the righteous Dharma. The Venerable immediately entered Samadhi (meditative state) to observe the cause of the matter. Mara again waited for an opportunity to entwine the Venerable's neck with a necklace. After the Venerable emerged from Samadhi, he took the three corpses of a human, a dog, and a snake, and transformed them into a garland. He told Mara, 'I will use this garland to repay your necklace.' Mara was very happy and stretched his neck to receive it, and immediately transformed back into three corpses, with maggots rotting, and exhausting his supernatural powers, he could not remove it. So he ascended to the Six Desire Heavens and told the lords of the heavens, and also visited Brahma (the creator god in Hinduism), asking for his rescue. They each told him, 'The supernatural transformations of the disciple of the Ten Powers (Ten Powers of a Buddha), how can we ordinary people remove it?' Mara said, 'Then what should I do?' Brahma said, 'You can return your heart to the Venerable, and you can cut it off.' He also used a verse to enlighten him, 'If you fall because of the ground, you must also rise because of the ground. Seeking to rise away from the ground, there is ultimately no reason.' After hearing this, Mara immediately descended from the heavenly palace and went to the Venerable, prostrating at his feet and begging for repentance. The Venerable said, 'From now on, will you no longer disturb the Buddhadharma?' Mara said, 'I vow to turn to the Buddha Way.' The Venerable said, 'You can chant the Three Refuges yourself.' Mara put his palms together and chanted three times, and all three corpses were eliminated, and he joyfully prostrated and left.

Commentary says: Swords harm each other, how can one comment on who is right and wrong? Yao Fengqian said: The road back is like a sheep's intestine path.

The Fifth Patriarch, Venerable Dhitika (Dhitika, the Fifth Patriarch of Zen Buddhism)

He was a native of the country of Gata (an ancient Indian country). His original name was Xiangzhong. When Upagupta (Upagupta) was alive, he taught and guided, and there were many people who attained the fruit position. Every time he converted a person, he would put a chip in the stone room. That stone room was eighteen elbows long.

廣十二肘。充滿其間。最後尊者來。禮鞠多求出家。鞠多問曰。汝身出家。心出家。答曰。我來出家。非為身心。鞠多曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故即心不生滅。心不生滅即是常道。諸佛亦常。心無形相。其體亦然。鞠多曰。汝當大悟。心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。尊者生時。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。鞠多為解之曰。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。因為更今名。梵云提多迦。此云通真量。尊者聞已。踴躍述偈云。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。如來以大法眼藏。次第傳授。以至於我。我今復付汝。尊者后至中印度。法付彌遮迦。說偈已。踴身虛空。作十八變。火光三昧。自焚其軀。

表曰。十年春草綠。相思在方寸。堯封潛曰。朝聞鼓動。暮聽鐘沉。

六祖彌遮迦尊者

中印土人。國有八千大仙。尊者為首。聞提多迦至。率眾瞻禮。謂提多迦曰。昔與師同生梵天。我遇阿私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報

【現代漢語翻譯】現代漢語譯本廣十二肘（約6米）。充滿其間。最後提多迦尊者（Titaka，六祖）來。禮拜鞠多（Gupta，五祖）請求出家。鞠多問：『你是身出家，還是心出家？』答：『我來出家，不是爲了身，也不是爲了心。』鞠多說：『不為身心，又是為誰出家？』答：『所謂出家者，是無我，無我之故，即心不生滅。心不生滅即是常道。諸佛亦常。心無形相，其體亦然。』鞠多說：『你應當大悟，心自通達。宜依佛法僧，紹隆聖種。』即為他剃度，授具足戒。尊者出生時，父親夢見金日從屋而出，照耀天地。前面有大山，諸寶嚴飾。山頂泉涌，滂沱四流。鞠多為他解夢說：『寶山者，是我的身。泉涌者，是法無盡。日從屋出者，是你今入道之相。照耀天地者，是你的智慧超越。』因為他更改名字，梵語叫提多迦（Titaka），此云通真量。尊者聽了，踴躍述偈說：『巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。』鞠多也說偈曰：『我法傳於汝，當現大智慧。金日從屋出，照耀于天地。』如來以大法眼藏，次第傳授，以至於我。我今復付汝。尊者後來到中印度，將法傳給彌遮迦（Micaaka，七祖），說完偈后，踴身虛空，作十八變，入火光三昧，自焚其軀。

表曰：十年春草綠，相思在方寸。堯封潛曰：朝聞鼓動，暮聽鐘沉。

六祖彌遮迦尊者（Micaaka，六祖）

中印度人。國有八千大仙，尊者為首。聽說提多迦（Titaka，六祖）到來，率眾瞻禮。對提多迦說：『昔日與師同生梵天，我遇到阿私陀仙（Asita），傳授我仙法。師遇到十力弟子，修習禪那。自此報

【English Translation】 English version It was twelve cubits (approximately 6 meters) wide and filled the space. Finally, Venerable Titaka (the Sixth Patriarch) arrived. He bowed to Gupta (the Fifth Patriarch) and requested ordination. Gupta asked: 'Do you renounce the world with your body or with your mind?' He replied: 'I come to renounce the world, not for the sake of my body or my mind.' Gupta said: 'If not for the body and mind, then for whom do you renounce the world?' He answered: 'The so-called renunciation is without self, because of no self, the mind neither arises nor ceases. The non-arising and non-ceasing of the mind is the constant path. All Buddhas are also constant. The mind has no form, and its essence is also thus.' Gupta said: 'You should have great enlightenment, and your mind will naturally understand. You should rely on the Buddha, Dharma, and Sangha to continue the lineage of sages.' He then shaved his head and gave him the full precepts. When the Venerable was born, his father dreamed that a golden sun emerged from his house, illuminating heaven and earth. In front of him was a great mountain, adorned with various treasures. From the top of the mountain, a spring gushed forth, flowing in all directions. Gupta interpreted the dream for him, saying: 'The treasure mountain is my body. The gushing spring is the endless Dharma. The sun emerging from the house is the sign of your entering the path. The illumination of heaven and earth is your surpassing wisdom.' He then changed his name to Titaka, which in Sanskrit (Titaka) means 'penetrating true measure.' Upon hearing this, the Venerable rejoiced and recited a verse: 'The majestic seven-jeweled mountain constantly produces a spring of wisdom, turning it into the true flavor of Dharma, which can liberate all sentient beings.' Gupta also recited a verse: 'I transmit my Dharma to you, and great wisdom will manifest. The golden sun emerges from the house, illuminating heaven and earth.' The Tathagata, with the Great Dharma Eye Treasury, transmitted it successively until it reached me. Now I pass it on to you.' Later, the Venerable went to Central India and transmitted the Dharma to Micaaka (the Seventh Patriarch). After reciting the verse, he leaped into the sky, performed eighteen transformations, entered the Samadhi of Fiery Light, and self-immolated his body.

The inscription says: 'The spring grass is green after ten years, longing is in the square inch.' Yao Fengqian said: 'In the morning, we hear the drum beating; in the evening, we listen to the bell tolling.'

The Sixth Patriarch, Venerable Micaaka (Micaaka, the Sixth Patriarch)

He was from Central India. The country had eight thousand great immortals, and the Venerable was their leader. Upon hearing of Titaka's (Titaka, the Sixth Patriarch) arrival, he led the assembly to pay homage. He said to Titaka: 'In the past, you and I were born together in the Brahma Heaven. I encountered the Immortal Asita (Asita), who taught me the immortal Dharma. You encountered the disciple of the Ten Powers and practiced Dhyana. Since then, the retribution

分殊途。已經六劫。提多迦曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。尊者曰。昔阿私陀仙人授我記云。汝卻後六劫。當遇同學。獲無漏果。今也相遇。非夙緣耶。愿師慈悲。令我解脫。提多迦即度出家。命諸聖授戒。其餘仙眾始生我慢。提多迦示大神通。於是俱發菩提心。一時出家。提多迦乃付法。說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。

表曰。八臂三頭誰解看。堯封潛曰。桃符入土。

七祖婆須蜜尊者

北天竺國人。常服凈衣。執酒器遊行里閈。或吟或嘯。人謂之狂。彌遮迦游化至國。見雉堞之上有金色祥雲。嘆曰。斯道人氣也。必有大士為吾嗣。乃入城。于阛阓間。遇尊者持酒器。逆而問曰。師何方來。欲往何所。彌遮迦曰。從自心來。欲往無處。尊者曰。識我手中物否。彌遮迦曰。此是觸器而負凈者。尊者曰。師識我否。彌遮迦曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。尊者說偈答曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。彌遮迦曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中。吾滅度后三百年。有一聖人。姓頗羅墮。名婆須蜜。而於禪祖當獲第七。世尊記汝。汝應出家。尊者置器。禮彌遮迦。側立而

【現代漢語翻譯】現代漢語譯本各自分道揚鑣。已經過了六劫（時間單位）。提多迦（Titaka，六祖）說：『支離破碎地累積了這麼久，果然不虛妄啊！現在可以捨棄邪道，歸於正道，進入佛的教法了。』尊者（婆須蜜）說：『過去阿私陀仙人（Asita，預言家）給我授記說：你往後六劫（時間單位），會遇到同學，獲得無漏果（Anasrava，斷絕煩惱的境界）。今天相遇，難道不是前世的緣分嗎？希望老師慈悲，讓我解脫。』提多迦（Titaka）就為他剃度出家，命令眾聖為他授戒。其餘的仙人們開始產生我慢之心。提多迦（Titaka）於是示現大神力，仙人們都發起了菩提心（Bodhicitta，覺悟之心），一時都出家了。提多迦（Titaka）於是傳付了佛法，說了偈語：通達本來的法心，沒有法也沒有非法。覺悟了和未覺悟的，沒有心也沒有法。

表（碑文）上說：『八臂三頭，誰能理解其中的含義？』堯封（人名）私下說：『桃符（古代的門神畫）入土了。』

七祖婆須蜜尊者（Vasumitra，七祖)

是北天竺國（North India）人。常常穿著乾淨的衣服，拿著酒器在街巷裡行走，有時吟唱，有時呼嘯，人們認為他瘋了。彌遮迦（Micchaka，六祖弟子）遊方教化來到這個國家，看見城墻上有金色的祥雲，感嘆說：『這是有道之人的氣息啊！一定有大德之人會繼承我的事業。』於是進入城裡，在市場中，遇到尊者（婆須蜜）拿著酒器，迎面走來，問道：『你從哪裡來？想要去哪裡？』彌遮迦（Micchaka）說：『從自心而來，想要去無處可去之處。』尊者（婆須蜜）說：『認識我手中的東西嗎？』彌遮迦（Micchaka）說：『這是接觸了污穢之物而揹負清凈的東西。』尊者（婆須蜜）說：『你認識我嗎？』彌遮迦（Micchaka）說：『我不認識，如果認識就不是我了。』又對他說：『你試著自報姓名，我當隨後告訴你本來的因緣。』尊者（婆須蜜）說了偈語回答說：『我從無量劫（時間單位）以來，直到出生在這個國家，本姓頗羅墮（Bharadvaja），名字叫婆須蜜（Vasumitra）。』彌遮迦（Micchaka）說：『我的老師提多迦（Titaka）說過，世尊（釋迦牟尼佛）過去遊歷北印度（North India）時，告訴阿難（Ananda，佛陀的十大弟子之一）說：這個國家中，我滅度后三百年（約公元前153年），會有一位聖人，姓頗羅墮（Bharadvaja），名叫婆須蜜（Vasumitra），在禪宗中應當獲得第七祖的地位。』世尊（釋迦牟尼佛）已經預言了你，你應該出家。』尊者（婆須蜜）放下酒器，向彌遮迦（Micchaka）行禮，恭敬地站立在一旁。

【English Translation】 English version They parted ways. Six kalpas (aeons) had passed. Titaka (the Sixth Patriarch) said, 'Accumulating disjointedly for so many kalpas (aeons), it is indeed not in vain! Now you can abandon the heterodox path and return to the orthodox path, entering the Buddha's Dharma.' The Venerable (Vasumitra) said, 'In the past, the Rishi Asita (a seer) gave me a prophecy, saying, 'Six kalpas (aeons) from now, you will meet a fellow student and attain the Anasrava fruit (the state of being free from defilements).' Today we meet, is it not a karmic connection from a previous life? I hope the teacher will be compassionate and liberate me.' Titaka (the Sixth Patriarch) then ordained him and ordered the saints to administer the precepts to him. The other immortals began to develop arrogance. Titaka (the Sixth Patriarch) then manifested great supernatural powers, and the immortals all aroused Bodhicitta (the mind of enlightenment) and renounced the world at the same time. Titaka (the Sixth Patriarch) then transmitted the Dharma, saying in a verse: 'Penetrating the original Dharma-mind, there is no Dharma and no non-Dharma. Enlightenment and non-enlightenment are the same, there is no mind and no Dharma.'

The inscription says: 'Who can understand the meaning of eight arms and three heads?' Yao Feng (a person's name) privately said: 'The Taofu (ancient door gods paintings) have entered the earth.'

The Seventh Patriarch, Venerable Vasumitra (the Seventh Patriarch)

He was a native of North India. He often wore clean clothes and carried a wine vessel in the streets, sometimes chanting, sometimes whistling, and people thought he was crazy. Micchaka (the Sixth Patriarch's disciple) traveled and taught in this country, and saw golden auspicious clouds above the city walls, and sighed, 'This is the aura of a person of the Way! There must be a great person who will inherit my career.' So he entered the city, and in the market, he met the Venerable (Vasumitra) carrying a wine vessel, coming towards him, and asked, 'Where do you come from? Where do you want to go?' Micchaka (the Sixth Patriarch's disciple) said, 'I come from my own mind, and I want to go nowhere.' The Venerable (Vasumitra) said, 'Do you recognize the thing in my hand?' Micchaka (the Sixth Patriarch's disciple) said, 'This is something that has touched defilement but bears purity.' The Venerable (Vasumitra) said, 'Do you recognize me?' Micchaka (the Sixth Patriarch's disciple) said, 'I do not recognize you, if I recognized you, it would not be me.' He also said to him, 'Try to state your name, and I will tell you the original cause.' The Venerable (Vasumitra) said in a verse in reply: 'From countless kalpas (aeons) until I was born in this country, my original surname is Bharadvaja, and my name is Vasumitra.' Micchaka (the Sixth Patriarch's disciple) said, 'My teacher Titaka (the Sixth Patriarch) said that the World Honored One (Sakyamuni Buddha) once traveled in North India and told Ananda (one of the Buddha's ten great disciples), 'In this country, three hundred years (approximately 153 BC) after my Nirvana, there will be a saint whose surname is Bharadvaja and whose name is Vasumitra, and he should obtain the position of the Seventh Patriarch in Zen.' The World Honored One (Sakyamuni Buddha) has already prophesied you, you should renounce the world.' The Venerable (Vasumitra) put down the wine vessel, bowed to Micchaka (the Sixth Patriarch's disciple), and stood respectfully to the side.

言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。彌遮迦即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。后尊者法付佛陀難提。即入慈心三昧。時梵王帝釋。及諸天眾。俱來作禮。而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。尊者從三昧起。示眾曰。我所得法。而非有故。若識佛地。離有無故。語已還入三昧。示涅槃相。

表曰。大空小空。堯封潛曰。兩稅百姓。

八祖佛陀難提尊者

迦摩羅國人。姓瞿曇氏。頂有肉髻。辨捷無礙。適婆須蜜行化至國。廣興佛事。尊者於法座前。自稱我名佛陀難提。今與師論義。婆須蜜曰。仁者論即不義。義即不論。若擬論義。終非義論。尊者知師義勝。心即欽服曰。我願求道。沾甘露味。婆須蜜遂與剃度。而授具戒。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。尊者轉付伏䭾蜜多法已。忽起本座。現大神變。卻複本座。儼然寂滅。

表曰。海門山。長安道茫茫。煙水連芳草。堯封潛曰。放你橫說豎說。無人塞你口。

九祖伏䭾蜜多尊者

提伽國人。姓毗舍

【現代漢語翻譯】現代漢語譯本彌遮迦（尊者名）說：『我回憶往昔，曾經做過佈施，獻給一位如來一個寶座。那位佛為我授記說：你將在賢劫釋迦牟尼佛的教法中，宣揚至高的教義。』現在符合這位老師所說，希望您能幫助我解脫。』彌遮迦（尊者名）就為他剃度，並授予他圓滿的戒律。然後告訴他說：『正法眼藏，現在交付給你，不要讓它斷絕。』於是說偈語道：『無心也無所得，說出來的就不是法。如果明白了心不是心，才算理解了心與法的關係。』後來尊者將法傳給佛陀難提（尊者名），隨即進入慈心三昧。當時梵天王、帝釋天，以及各位天眾，都來作禮，並說偈語道：『賢劫的各位聖祖，您是當中的第七位。尊者您哀憐我們，請為我們宣說佛的境界。』尊者從三昧中起身，向大眾開示說：『我所得到的法，並非實有。如果認識了佛的境界，就要遠離有和無的執著。』說完就再次進入三昧，示現涅槃的景象。

表曰：大空小空。堯封潛說：兩稅百姓。

第八祖佛陀難提尊者（尊者名）

是迦摩羅國人，姓瞿曇氏。頭頂有肉髻，辯才敏捷，沒有阻礙。當時婆須蜜（尊者名）行教化來到這個國家，廣泛興辦佛事。尊者在法座前，自稱我名叫佛陀難提（尊者名），現在想和您論辯佛法。婆須蜜（尊者名）說：『仁者，論辯就不是真義，真義就無法論辯。如果想要論辯，最終也不是真義的論辯。』尊者知道老師的義理高勝，心中立刻欽佩信服，說：『我願意求道，沾染甘露的滋味。』婆須蜜（尊者名）於是為他剃度，並授予具足戒。然後說偈語道：『心如同虛空一樣廣大，所開示的法也等同虛空。證悟到虛空的時候，就沒有是，也沒有非。』尊者將法傳給伏䭾蜜多（尊者名）后，忽然從座位上站起，顯現大神變，然後又回到座位上，安然寂滅。

表曰：海門山。長安道茫茫，煙水連芳草。堯封潛說：放你橫說豎說，無人塞你口。

第九祖伏䭾蜜多尊者（尊者名）

是提伽國人，姓毗舍

【English Translation】 English version He said, 'I recall in past kalpas, I once made a donation, offering a jeweled throne to a Tathagata (another name for Buddha). That Buddha prophesied to me, saying, 'You will, in the Shakyamuni Buddha's Dharma (teachings) during the Bhadrakalpa (the current 'Fortunate Aeon'), propagate the supreme teachings.' Now it aligns with what the teacher says, I wish you would help me to be liberated.' Mǐzhējiā (Mizhaka, name of a venerable monk) then shaved his head and bestowed upon him the complete precepts. He then told him, 'The Eye Treasury of the True Dharma, I now entrust to you, do not let it be cut off.' Then he spoke this verse: 'No-mind and nothing to be gained, what is spoken is not the Dharma. If one understands that mind is not mind, then one begins to understand the mind-Dharma.' Later, the venerable one transmitted the Dharma to Fótuónántí (Buddhanandi, name of a venerable monk), and immediately entered the Samadhi (meditative state) of Loving-kindness. At that time, Brahma (the creator god), Indra (king of the gods), and all the heavenly hosts came to pay homage, and spoke this verse: 'Among the ancestral saints of the Bhadrakalpa (the current 'Fortunate Aeon'), you are the seventh. Venerable one, have compassion on us, please expound the Buddha-ground for us.' The venerable one arose from Samadhi (meditative state), and showed the assembly, saying, 'The Dharma I have attained is not something that exists. If you recognize the Buddha-ground, you must be apart from existence and non-existence.' Having spoken, he re-entered Samadhi (meditative state), demonstrating the appearance of Nirvana (liberation).

Commentary: Great emptiness, small emptiness. Yáo Fēngqián (name of a person) said: The two taxes of the common people.

The Eighth Ancestor, Venerable Fótuónántí (Buddhanandi, name of a venerable monk)

Was a person from the country of Jiāmóluó (Kamarupa), with the surname Qūtán (Gautama). He had a fleshy protuberance on the crown of his head, and his eloquence was quick and unimpeded. At that time, Pósūmì (Vasumitra, name of a venerable monk) traveled to the country to propagate the teachings, extensively promoting Buddhist affairs. The venerable one, in front of the Dharma seat, proclaimed himself, 'My name is Fótuónántí (Buddhanandi, name of a venerable monk), and I now wish to debate the Dharma with you.' Pósūmì (Vasumitra, name of a venerable monk) said, 'Benevolent one, debate is not the true meaning, and the true meaning cannot be debated. If you intend to debate, it will ultimately not be a debate of true meaning.' The venerable one knew that the teacher's meaning was superior, and his heart immediately admired and submitted, saying, 'I wish to seek the Way, and be touched by the taste of nectar.' Pósūmì (Vasumitra, name of a venerable monk) then shaved his head and bestowed upon him the complete precepts. Then he spoke this verse: 'The mind is like the realm of empty space, the teachings shown are equal to empty space. When one realizes empty space, there is neither is nor is not.' After the venerable one transmitted the Dharma to Fútuómìduō (Buddhamitra, name of a venerable monk), he suddenly rose from his seat, manifested great spiritual transformations, and then returned to his seat, serenely entering stillness.

Commentary: Sea Gate Mountain. The road to Cháng'ān (Chang'an, ancient capital of China) is vast and boundless, the misty waters connect with fragrant grasses. Yáo Fēngqián (name of a person) said: Let you speak horizontally and vertically, no one will block your mouth.

The Ninth Ancestor, Venerable Fútuómìduō (Buddhamitra, name of a venerable monk)

Was a person from the country of Tígā (Tiga), with the surname Píshě (Visakha).

羅。佛陀難提到其家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。長者出致禮。問何所須。難提曰。我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。難提曰。如汝所說。真吾弟子。尊者聞之。遽起禮拜。而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰是最道者。難提以偈答曰。汝言與心親。父母未可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。尊者聞偈已。便行七步。難提曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。難提尋授具戒。付法。說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。尊者承難提付囑。即超身虛空。散眾寶花。說偈贊曰。我師禪祖中。當得為第八。法化眾無量。悉獲阿羅漢。

表曰。若非閭閻負販。必定飄露伶俜。堯封潛曰。言歸恨不早。獨立秋風前。

十祖脅尊者

姓氏未詳。處胎六十年。將誕之夕。母夢白象載一寶座。座置一明珠入門。乃生。生而神光燭室。體有奇香。及長雖穀食。絕無穢滓。本名難生。后遇九祖。執侍左右。未嘗睡眠。以脅不至席。遂號脅尊者。九祖付法。說偈曰。真理本無名

【現代漢語翻譯】現代漢語譯本羅睺羅（Rahula，佛陀的兒子）拜訪難提（Nandi，一位尊者）的家。他看到那家的屋頂上有白光升騰，就對他的弟子們說：『這家有聖人，口中沒有言語，是真正的大乘根器。他不走在四通八達的道路上，是因為他知道接觸污穢。』長者（Gṛhapati，在家信徒）出來向難提致禮，問他需要什麼。難提說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年紀已經五十歲了，口中未曾說過話，腳未曾走過路。』難提說：『正如你所說，他真是我的弟子。』尊者聽到這些話，趕緊起身禮拜，並說了偈語：『父母不是我最親近的人，誰才是最親近的人？諸佛不是我的道，誰才是真正的道？』難提用偈語回答說：『你的言語與心親近，父母還不能相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你並不相似。想要認識你的本心，既不是聚合也不是分離。』尊者聽了偈語后，便走了七步。難提說：『這個孩子過去曾經遇到過佛，悲願廣大，考慮到父母的愛情難以割捨，所以才不說話不走路啊。』長者於是捨棄了他，讓他出家。難提隨即為他授了具足戒，傳了法，說了偈語：『虛空沒有內外，心法也是如此。如果瞭解虛空的道理，就是通達了真如的道理。』尊者接受了難提的付囑，立即超脫身體，升入虛空，散下各種寶花，說了偈語讚歎道：『我的老師在禪宗的祖師中，應當成為第八祖。他教化眾生無數，都獲得了阿羅漢的果位。』表曰：如果不是在鄉里做小買賣的人，必定是四處漂泊，像無根的浮萍一樣。堯封潛說：後悔覺悟得太晚了，獨自站在秋風中。禪宗十祖脅尊者姓氏不詳。在母胎中待了六十年。將要出生那天晚上，母親夢見一頭白象馱著一個寶座，寶座上放著一顆明珠，進入家門，於是就生下了他。出生時，神光照亮了整個房間，身體散發著奇異的香味。長大后，雖然吃五穀雜糧，但沒有穢物。原本名叫難生，後來遇到九祖，侍奉在左右，從不睡覺，因為脅骨不挨著蓆子，所以號稱脅尊者。九祖傳法，說了偈語：『真理本來沒有名字』

【English Translation】 English version Rahula (son of Buddha) visited Nandi's (an honored one) home. He saw white light rising from the roof of the house and said to his disciples, 'There is a sage in this house, without words, a true vessel of the Mahayana. He does not walk in the crossroads because he knows the defilement of contact.' The Gṛhapati (householder) came out to pay respects to Nandi and asked what he needed. Nandi said, 'I seek an attendant.' The householder said, 'I have a son named Buddhamitra, who is fifty years old, has never spoken a word, and has never walked a step.' Nandi said, 'As you say, he is truly my disciple.' The honored one, upon hearing these words, quickly rose and bowed, and spoke a verse: 'Parents are not my closest relatives, who is the closest? The Buddhas are not my path, who is the true path?' Nandi answered with a verse: 'Your words are close to your heart, parents cannot compare. Your actions are in harmony with the path, the hearts of the Buddhas are the path. Seeking an external Buddha with form is not like you. If you want to know your original mind, it is neither together nor apart.' After hearing the verse, the honored one took seven steps. Nandi said, 'This child once encountered a Buddha, with great compassion and vows, considering that the love of parents is difficult to relinquish, so he does not speak or walk.' The householder then relinquished him and allowed him to become a monk. Nandi immediately ordained him, transmitted the Dharma, and spoke a verse: 'Emptiness has no inside or outside, the mind-dharma is also like this. If you understand the principle of emptiness, you have attained the truth of Suchness.' The honored one, accepting Nandi's entrustment, immediately transcended his body, ascended into the sky, scattered various precious flowers, and spoke a verse of praise: 'My teacher, among the Zen ancestors, should become the eighth. He transforms countless beings, all of whom attain the fruit of Arhat.' The memorial says: If they are not petty merchants in the villages, they must be wandering around like duckweed without roots. Yao Fengqian said: Regretting awakening too late, standing alone in the autumn wind. The Tenth Zen Ancestor, Venerable Xie (Flank) His surname is unknown. He stayed in his mother's womb for sixty years. On the night before his birth, his mother dreamed of a white elephant carrying a treasure seat, with a bright pearl placed on the seat, entering the door, and then he was born. At birth, divine light illuminated the entire room, and his body emitted a strange fragrance. When he grew up, although he ate grains, there were no impurities. Originally named Nansheng, he later met the Ninth Ancestor and served him on the left and right, never sleeping, because his flank did not touch the mat, so he was called Venerable Xie (Flank). The Ninth Ancestor transmitted the Dharma and spoke a verse: 'The truth originally has no name.'

。因名顯真理。受得真實法。非真亦非偽。初伏䭾蜜多。行化至中印度。尊者父香蓋。攜尊者而來。瞻禮曰。嘗有一仙。謂此兒骨相非常。今遇尊者。可舍令出家。祖即與落髮。羯磨之際。祥光燭座。感舍利三七粒現前。

表曰。山失孤峻。水喪澄碧。堯封潛曰。古佛到這裡不肯住。

十一祖富那夜奢尊者

華氏國人。姓瞿曇氏。父寶身。有子七人。尊者最少。幼則與諸兄異尚。嘗曰。若遇大士坐于道場。我則詣彼親近隨喜。脅尊者從中印土來。憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖即變金色。時尊者合掌前立。脅尊者曰。汝從何來。尊者曰。我心非往。脅尊者曰。汝何處住。尊者曰。我心非止。脅尊者曰。汝不定耶。尊者曰。諸佛亦然。脅尊者曰。汝非諸佛。尊者曰。諸佛亦非。

表曰。掘路上造佛。堯封潛曰。岣嶁山頭神禹碑。字青石赤形模奇。

十二祖馬鳴大士者

波羅奈國人也。亦名功勝。以有作無作諸功德。最為殊勝。故名焉。富那夜奢教被無量。得果者且五百矣。后至波羅奈國。尊者來趨其會。富那謂眾曰。汝等識此來者耶。佛記聖者馬鳴。紹吾法者也。於是尊者致禮問曰。我欲識佛。何者即是。富那曰。汝欲識佛。不識者是。尊者曰。

【現代漢語翻譯】現代漢語譯本：因為名號彰顯真理，所以能獲得真實的佛法。這佛法既不是真，也不是假。初伏䭾蜜多（Bhaddhamitta，人名）。前往中印度弘法。尊者的父親香蓋帶著尊者前來，瞻仰禮拜說：『曾經有一位仙人說這孩子骨骼相貌非常不凡，如今遇到尊者，可以捨棄讓他出家。』祖師就為他剃度。在羯磨（Karma，佛教儀式）之際，祥光照亮座位，感應到舍利三七粒（二十一粒）顯現。

表白說：山失去了孤傲險峻，水喪失了澄澈碧綠。堯封潛說：古佛到這裡也不肯住。

第十一祖富那夜奢尊者（Punnyayashas）

是華氏國人，姓瞿曇氏，父親是寶身。有七個兒子，尊者最小。從小就與他的哥哥們不同，曾經說過：『如果遇到大士坐在道場，我就去那裡親近隨喜。』脅尊者（Parsva）從中印度來，在一棵樹下休息，右手指著地面告訴眾人說：『這塊地會變成金色，應當有聖人來參加法會。』說完，地面立刻變成金色。這時尊者合掌站在前面。脅尊者問：『你從哪裡來？』尊者說：『我的心沒有來處。』脅尊者問：『你住在哪裡？』尊者說：『我的心沒有止處。』脅尊者問：『你沒有定處嗎？』尊者說：『諸佛也是這樣。』脅尊者問：『你不是諸佛。』尊者說：『諸佛也不是。』

表白說：在路上挖掘造佛像。堯封潛說：岣嶁山頭的神禹碑，字跡青石赤色形狀奇異。

第十二祖馬鳴大士（Ashvaghosa）

是波羅奈國人。也叫功勝，因為他所具有的有為和無為的各種功德，最為殊勝，所以得名。富那夜奢（Punnyayashas）的教化普及無量眾生，得到果位的有五百人。後來到了波羅奈國。尊者前來參加法會。富那夜奢對眾人說：『你們認識這位來的人嗎？佛曾經授記聖者馬鳴（Ashvaghosa），是繼承我佛法的人。』於是尊者行禮問道：『我想認識佛，哪個才是佛？』富那夜奢說：『你想認識佛，不認識的就是。』尊者說：

【English Translation】 English version: Because the name reveals the truth, one can receive the true Dharma. This Dharma is neither true nor false. Initially, Bhaddhamitta (name of a person) went to Central India to propagate the Dharma. The Venerable's father, Xiang Gai, brought the Venerable to pay respects, saying, 'Once a sage said that this child's bones and appearance are extraordinary. Now that I have met the Venerable, I can let him renounce and become a monk.' The Patriarch then shaved his head. During the Karma (Buddhist ritual), auspicious light illuminated the seat, and twenty-one (three sets of seven) Shariras (relics) manifested.

The expression says: The mountain has lost its solitary steepness, and the water has lost its clear blue. Yao Fengqian said: The ancient Buddha does not want to stay here.

The Eleventh Patriarch, Venerable Punnyayashas

Was a native of the Hua Kingdom, with the surname Gautama, and his father was Baoshen. He had seven sons, and the Venerable was the youngest. From a young age, he was different from his brothers, and once said, 'If I encounter a great being sitting in the Bodhimanda (place of enlightenment), I will go there to be close and rejoice.' Parsva (name of a person) came from Central India and rested under a tree, pointing to the ground with his right finger and telling the crowd, 'This land will turn golden, and a sage should come to join the Dharma assembly.' As soon as he finished speaking, the ground immediately turned golden. At this time, the Venerable stood in front with his palms together. Parsva asked, 'Where do you come from?' The Venerable said, 'My mind has no coming.' Parsva asked, 'Where do you live?' The Venerable said, 'My mind has no dwelling.' Parsva asked, 'Are you not fixed?' The Venerable said, 'All Buddhas are like this.' Parsva asked, 'You are not a Buddha.' The Venerable said, 'Buddhas are also not.'

The expression says: Digging on the road to make Buddha statues. Yao Fengqian said: The Shenyu stele on the top of Mount Gou Lou has strange characters in green stone and red shape.

The Twelfth Patriarch, the Great Master Ashvaghosa

Was a native of the Kingdom of Varanasi. He was also named Gong Sheng (Merit Victory), because the merits he possessed, both conditioned and unconditioned, were the most outstanding, hence the name. Punnyayashas's (name of a person) teachings spread to countless beings, and five hundred attained the fruit. Later, he arrived in the Kingdom of Varanasi. The Venerable came to join the Dharma assembly. Punnyayashas said to the crowd, 'Do you recognize this person who has come? The Buddha once prophesied that the sage Ashvaghosa (name of a person) would inherit my Dharma.' Thereupon, the Venerable paid his respects and asked, 'I want to know the Buddha, which one is it?' Punnyayashas said, 'If you want to know the Buddha, the one you do not know is it.' The Venerable said:

佛既不識。焉知是乎。富那曰。既不識佛。焉知不是。尊者曰。此是鋸義。富那曰。彼是木義。富那問。鋸義者何。尊者曰。與師平出。尊者卻問。木義者何富那曰。汝被我解。尊者豁然省悟。遂求剃度。富那謂眾曰。此大士者。昔為毗舍利國王。以其國有一類裸人。如馬裸露。王遂運神通。分身為蠶以衣之。後生中印土。馬人感戀悲鳴。故號馬鳴。如來懸記。滅度后六百年。馬鳴富於波羅奈國。摧伏異道。度人無量。今正是時。遂付法。偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二○一外道索尊者論義。集國王大臣及四眾。俱會論場。尊者曰。汝義以何為宗。曰凡有言說。我皆能破。尊者乃指國王曰。當今國土康寧。大王長壽。請汝破之。外道屈服。

表曰。如向眼睛上下一釘相似。堯封潛曰。長七寸廣四寸。

十三祖迦毗摩羅尊者

華氏國人也。初為外道。有徒三千。通諸異論。馬鳴大士。于華氏國中。轉妙法輪。忽有老人。座前仆地。馬鳴謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指馬鳴。而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已。瞥然不見。馬鳴曰。將有魔來。與吾較力。有頃風雨暴至。天地晦冥。馬鳴

【現代漢語翻譯】現代漢語譯本：佛陀既然不認識，怎麼知道是不是佛呢？富那（Punna）（人名，此處指一位比丘）說：『既然不認識佛，怎麼知道不是佛呢？』尊者（此處指一位比丘）說：『這是鋸子的意義。』富那說：『那是木頭的意義。』富那問：『鋸子的意義是什麼？』尊者說：『與師傅平分而出。』尊者反問：『木頭的意義是什麼？』富那說：『你被我解開了。』尊者豁然醒悟，於是請求剃度。富那對眾人說：『這位大士，過去是毗舍離（Vaishali）（古印度城市）國王，因為他的國家有一類裸體人，像馬的陰部一樣。國王於是運用神通，分身變成蠶來給他們做衣服。後來轉生到中印度，馬人感念他的恩情而悲鳴，所以號稱馬鳴（Ashvaghosha）（人名，佛教重要人物）。如來（Tathagata）（佛的稱號）預言，滅度后六百年，馬鳴會在波羅奈國（Varanasi）（古印度城市）出現，摧伏其他教派，度化無數人。現在正是時候。』於是將佛法傳授給他，並說偈語：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不可分離。現在傳授給你隱藏和顯現的佛法，既不是一，也不是二。』一位外道（指佛教以外的其他宗教修行者）請求與尊者辯論，聚集了國王、大臣和四眾（比丘、比丘尼、優婆塞、優婆夷）一起到辯論場所。尊者說：『你的義理以什麼為宗旨？』外道說：『凡是有言語表達的，我都能駁倒。』尊者於是指著國王說：『現在國家康寧，大王長壽，請你駁倒它。』外道屈服。

表（可能是人名或地名）說：『就像在眼睛上釘釘子一樣。』堯封（可能是人名或地名）潛（可能是人名）說：『長七寸，寬四寸。』

第十三祖迦毗摩羅尊者（Kapimala）（人名，禪宗十三祖）：是華氏國（可能是古印度地名）人。最初是外道，有三千徒弟，精通各種不同的理論。馬鳴大士在華氏國中，轉動微妙的法輪。忽然有一位老人，在座位前仆倒在地。馬鳴對眾人說：『這不是普通人，當有奇異的景象。』說完就不見了。一會兒從地裡涌出一個金色的人，又變化成女子，右手指著馬鳴，並說偈語：『稽首長老尊，當受如來記。今於此地上，宣通第一義。』說完偈語，忽然不見。馬鳴說：『將有魔來，與我較量力量。』一會兒狂風暴雨突然降臨，天地昏暗，馬鳴

【English Translation】 English version: Since the Buddha is not recognized, how can one know if it is him? Punna (a personal name, referring to a Bhikkhu here) said, 'Since the Buddha is not recognized, how can one know if it is not him?' The Venerable (referring to a Bhikkhu here) said, 'This is the meaning of the saw.' Punna said, 'That is the meaning of the wood.' Punna asked, 'What is the meaning of the saw?' The Venerable said, 'It comes out equally with the master.' The Venerable asked in return, 'What is the meaning of the wood?' Punna said, 'You are being cut by me.' The Venerable suddenly awakened and requested ordination. Punna said to the assembly, 'This great being was formerly the king of Vaishali (an ancient Indian city), because there was a type of naked people in his country, like the vulva of a horse. The king then used his supernatural powers to transform himself into silkworms to make clothes for them. Later, he was reborn in central India, and the horse people, feeling grateful for his kindness, cried sadly, so he was called Ashvaghosha (a personal name, an important figure in Buddhism). The Tathagata (title of the Buddha) predicted that six hundred years after his Nirvana, Ashvaghosha would appear in Varanasi (an ancient Indian city), subdue other religions, and liberate countless people. Now is the time.' He then passed on the Dharma and said in a verse: 'Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I pass on to you the Dharma of concealment and manifestation, which is neither one nor two.' A heretic (referring to practitioners of religions other than Buddhism) requested to debate with the Venerable, gathering the king, ministers, and the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) together at the debate venue. The Venerable said, 'What is the principle of your doctrine?' The heretic said, 'Anything that is expressed in words, I can refute.' The Venerable then pointed to the king and said, 'Now the country is peaceful and the king is long-lived, please refute it.' The heretic was subdued.

Table (possibly a personal or place name) said, 'It's like nailing a nail into the eye.' Yao Feng (possibly a personal or place name) Qian (possibly a personal name) said, 'Seven inches long and four inches wide.'

The thirteenth patriarch, Venerable Kapimala (a personal name, the thirteenth patriarch of Zen Buddhism): Was a native of Huashi (possibly an ancient Indian place name). Initially, he was a heretic with three thousand disciples, proficient in various different theories. The great being Ashvaghosha turned the wonderful Dharma wheel in the country of Huashi. Suddenly, an old man fell to the ground in front of the seat. Ashvaghosha said to the assembly, 'This is no ordinary person, there should be an extraordinary sight.' After saying that, he disappeared. A moment later, a golden person emerged from the ground, and transformed into a woman, pointing her right finger at Ashvaghosha, and said in a verse: 'I bow to the venerable elder, who should receive the Buddha's prediction. Now on this land, proclaim the supreme meaning.' After reciting the verse, she suddenly disappeared. Ashvaghosha said, 'A demon is coming to compete with me in strength.' A moment later, a violent storm suddenly descended, and the sky and earth were darkened, Ashvaghosha

曰。魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。馬鳴儼然于座。魔事隨滅。經七日。有一小蟲。大若蟭螟。潛形座下。馬鳴以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。放之令去。魔不能動。馬鳴告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。馬鳴問曰。汝名誰耶。眷屬多少。尊者曰。我名迦毗摩羅。有三千眷屬。馬鳴曰。盡汝神力變化若何。尊者曰。我化巨海。極為細事。馬鳴曰。汝化性海得否。尊者曰。何為性海。我未嘗知。馬鳴即為說性海曰。山河大地。皆依建立。三昧六通由茲發現。尊者聞言。遂發信心。與徒眾三千。俱求剃度。馬鳴乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離○尊者造無我論一百偈。此論至處。無不摧魔。

表曰。若報化邊論也。他且不到這裡。堯封潛曰。鐺是鐵鑄。

十四祖龍樹尊者

亦名龍勝。少則能誦四韋陀。長而善知眾藝。才辯神明。迦毗摩羅領徒。至西印度。彼有太子。名云自在。仰摩羅名。請于宮中供養。摩羅曰。如來有教。沙門不得親近國王大臣有勢之家。太子曰。今我國城之北。有大山焉。山有一石窟。可禪寂於此否。摩羅

【現代漢語翻譯】現代漢語譯本：馬鳴說：『這是魔的來信，我應當除去它。』隨即指向空中，出現一條巨大的金龍，奮發威猛的神力，震動山嶽。馬鳴安然端坐在座位上，魔事隨即消滅。過了七天，有一隻小蟲，像蚊子一樣大小，隱藏在座位下面。馬鳴用手抓住它，向眾人展示說：『這就是魔所變化出來的，偷偷地聽我講法啊。』放了它讓它離開，魔卻不能動彈。馬鳴告訴它說：『你只要歸依三寶（佛(Buddha，覺悟者)，法(Dharma，佛法)，僧(Sangha，僧團)），就能得到神通。』隨即恢復了原來的形狀，向馬鳴作禮懺悔。馬鳴問他說：『你叫什麼名字？有多少眷屬？』尊者說：『我名叫迦毗摩羅(Kapimala)，有三千眷屬。』馬鳴說：『你用盡你的神力，變化能達到什麼程度？』尊者說：『我變化巨大的海，是極為細小的事情。』馬鳴說：『你變化性海可以嗎？』尊者說：『什麼是性海？我從未聽說過。』馬鳴就為他說性海的道理：『山河大地，都依它而建立，三昧（Samadhi，禪定）六通（Abhijna，六種神通）由此而發現。』尊者聽了這些話，就發起了信心，與三千徒眾，一起請求剃度。馬鳴於是召集五百羅漢（Arhat，阿羅漢），為他們授了具足戒。又告訴他們說：『如來（Tathagata，如來）的大法眼藏，現在應當交付給你們。你們聽我說的偈語：隱沒和顯現就是根本的法，明和暗原本不是二元對立的。現在交付給你們悟了的法，不是可以獲取的，也不是可以捨棄的。』尊者造了《無我論》一百偈，這篇論傳到哪裡，沒有不摧伏魔的。

表說：『如果從報身佛（Sambhogakaya，報身佛）和化身佛（Nirmanakaya，化身佛）的角度來談論，他根本到不了這裡。』堯封潛說：『鐺是用鐵鑄造的。』

第十四祖龍樹尊者（Nagarjuna）

也叫龍勝。年少時就能背誦四韋陀（Vedas，吠陀經），長大后精通各種技藝，才華和辯才都非常卓越。迦毗摩羅帶領徒弟，來到西印度。那裡有一位太子，名叫云自在，仰慕摩羅的名聲，請他在宮中接受供養。摩羅說：『如來有教導，沙門（Sramana，沙門）不得親近國王大臣等有權勢的家族。』太子說：『現在我國城北，有一座大山，山裡有一個石窟，可以在那裡禪修嗎？』摩羅

【English Translation】 English version: Ma Ming said, 'This is a letter from the demon; I should eliminate it.' Immediately, he pointed to the sky, and a huge golden dragon appeared, displaying its mighty power, shaking the mountains. Ma Ming sat calmly in his seat, and the demonic affair was immediately extinguished. After seven days, a small insect, as small as a mosquito, hid under the seat. Ma Ming grabbed it with his hand and showed it to the crowd, saying, 'This is what the demon transformed into, secretly listening to my Dharma.' He released it to leave, but the demon could not move. Ma Ming told it, 'As long as you take refuge in the Three Jewels (Buddha, Dharma, Sangha), you will gain supernatural powers.' It then returned to its original form, bowing and repenting to Ma Ming. Ma Ming asked him, 'What is your name? How many dependents do you have?' The Venerable said, 'My name is Kapimala, and I have three thousand dependents.' Ma Ming said, 'Using all your divine power, what extent of transformation can you achieve?' The Venerable said, 'Transforming a huge sea is an extremely trivial matter.' Ma Ming said, 'Can you transform the nature-sea?' The Venerable said, 'What is the nature-sea? I have never heard of it.' Ma Ming then explained the principle of the nature-sea to him: 'Mountains, rivers, and the great earth are all established upon it; Samadhi (meditative absorption) and the six Abhijna (supernatural powers) arise from it.' Upon hearing these words, the Venerable developed faith and, with his three thousand followers, requested ordination. Ma Ming then summoned five hundred Arhats (worthy ones) and conferred the complete precepts upon them. He further told them, 'The Tathagata's (Thus Gone One) great Dharma eye treasury should now be entrusted to you. Listen to the verse I speak: Concealment and manifestation are the fundamental Dharma; light and darkness are originally not dualistic. Now I entrust to you the Dharma of enlightenment, which is neither obtainable nor abandonable.' The Venerable composed one hundred verses of the 'Treatise on No-Self,' and wherever this treatise reached, it invariably subdued demons.

The commentary says, 'If discussing from the perspective of the Sambhogakaya (enjoyment body) and Nirmanakaya (emanation body), he cannot even reach here.' Yao Fengqian said, 'The gong is cast from iron.'

The Fourteenth Patriarch, Venerable Nagarjuna

Also known as Long Sheng. In his youth, he could recite the four Vedas (ancient Indian scriptures), and in adulthood, he was proficient in various arts, with exceptional talent and eloquence. Kapimala led his disciples to West India. There was a prince named Yun Zizai who admired Kapimala's reputation and invited him to receive offerings in the palace. Kapimala said, 'The Tathagata taught that Sramanas (ascetics) should not associate closely with powerful families of kings and ministers.' The prince said, 'Now, north of our city, there is a large mountain with a stone cave. Can you meditate there?' Kapimala

曰諾。即入彼山。行數里。逢一大蟒。摩羅直前不顧。盤繞摩羅身。摩羅因與授三歸依。蟒聽訖而去。摩羅將至石窟。復有一老人。素服而出。合掌問訊。摩羅曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有初學比丘。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝爾。摩羅問曰。此山更有何人居止。曰此去十里。有大樹。蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。摩羅遂與徒眾詣彼。尊者出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。摩羅曰。吾非至尊。來訪賢者。尊者默唸曰。此師得決定性明道眼否。是大聖繼真乘否。摩羅曰。汝雖心語。吾已意知。但辦出家。何慮吾之不聖。尊者聞已悔謝。摩羅即與度脫。及五百龍眾俱受具戒。南印度有五千外道。興大幻術。王與國人。靡然從之。不知向佛。尊者感慨。易其威儀。白衣持幡。每俟王出。則趨其前。或隱或顯。如是者七載。王一日忽異之。問曰。汝何者。而前吾行。追之不得。縱之不去。尊者曰。吾是智人。知一切法。王曰。汝知諸天今何所為。尊者曰。天今與修羅方戰。王曰。何以明之。尊者曰。頃則徴矣。俄有戈戟手足。自空紛然而下。王遂大敬信。命諸外道。皆歸禮尊

【現代漢語翻譯】現代漢語譯本：說：『好的。』摩羅（摩羅，人名）隨即進入那座山。走了幾里路，遇到一條大蟒蛇。摩羅徑直向前毫不畏懼。蟒蛇盤繞住摩羅的身體。摩羅於是為它傳授三歸依（三歸依，佛教皈依儀式，皈依佛、法、僧）。蟒蛇聽完后離去。摩羅將要到達石窟時，又有一位老人，身穿白色衣服走了出來，合掌問候。摩羅說：『你在這裡做什麼？』老人回答說：『我過去曾經是比丘（比丘，佛教出家男子），喜歡安靜。有初學比丘多次來請教，我厭煩于應答，生起嗔恨的想法，命終后墮落為蟒蛇身，住在這石窟中。現在已經一千年了。恰好遇到尊者，有幸聽聞戒法，所以來感謝您。』摩羅問道：『這座山中還有什麼人居住？』老人說：『從這裡過去十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那樹王名叫龍樹（龍樹，佛教人物），經常為龍眾說法。我也聽受佛法。』摩羅於是和徒弟們前往那裡。龍樹尊者出來迎接說：『深山孤寂，是龍蟒居住的地方，大德至尊，為何屈尊降臨？』摩羅說：『我不是至尊，是來拜訪賢者的。』龍樹尊者默默地想：『這位法師是否得到了決定性的明道眼？是否是大聖繼承了真正的佛法？』摩羅說：『你雖然在心裡說，我已經用意念知道了。只要辦理出家，何必擔心我不是聖人？』龍樹尊者聽了之後懺悔謝罪。摩羅隨即為他剃度，以及五百龍眾都受了具足戒（具足戒，佛教最高的戒律）。南印度有五千外道（外道，指佛教以外的宗教），施行大的幻術，國王和國民，都順從他們，不知道歸向佛法。尊者感慨，改變他的威儀，穿上白衣拿著幡。每次等待國王出來，就快步走到他前面，有時隱身有時顯現。這樣持續了七年。國王有一天忽然覺得奇怪，問道：『你是什麼人？在我前面行走，追趕你卻追不上，放任你卻不離開。』尊者說：『我是智人，知道一切法。』國王說：『你知道諸天現在在做什麼嗎？』尊者說：『天現在正在和修羅（修羅，一種神）交戰。』國王說：『用什麼來證明呢？』尊者說：『很快就會有徵兆了。』不一會兒，就有戈戟手足，從空中紛紛落下。國王於是非常敬信，命令所有外道，都歸順禮敬尊者。封建王朝年號紀年後加括號：千載（一千年）七載（七年）

【English Translation】 English version: He said, 'Yes.' Then, Moluo (Moluo, a name) entered that mountain. After walking several miles, he encountered a large python. Moluo went straight ahead without fear. The python coiled around Moluo's body. Moluo then imparted the Three Refuges (Three Refuges, the Buddhist refuge ceremony, taking refuge in the Buddha, the Dharma, and the Sangha) to it. After listening, the python departed. As Moluo was about to reach the stone cave, an old man in white robes came out and greeted him with palms together. Moluo said, 'What are you doing here?' The old man replied, 'I used to be a Bhikshu (Bhikshu, a Buddhist monk), fond of tranquility. Some novice Bhikshus often came to ask for instruction, and I, annoyed by answering, arose thoughts of anger and hatred. After death, I fell into the body of a python, dwelling in this cave. Now it has been a thousand years. Fortunately, I encountered the Venerable One and had the opportunity to hear the Dharma of precepts, so I came to thank you.' Moluo asked, 'Are there any other people living in this mountain?' The old man said, 'Ten miles from here, there is a large tree, its shade covering five hundred great dragons. The king of that tree is named Longshu (Longshu, a Buddhist figure), who often preaches the Dharma to the dragon assembly. I also listen and receive the Dharma.' Moluo then went there with his disciples. Venerable Longshu came out to greet them, saying, 'The deep mountains are desolate, the dwelling place of dragons and pythons. Virtuous and Venerable One, why do you condescend to come?' Moluo said, 'I am not the Most Venerable, but I have come to visit the wise.' Venerable Longshu thought silently, 'Has this master attained the decisive eye of enlightenment? Is he the great sage who has inherited the true Dharma?' Moluo said, 'Although you speak in your heart, I already know it with my mind. Just take ordination, why worry that I am not a sage?' After hearing this, Venerable Longshu repented and apologized. Moluo then ordained him, and the five hundred dragons all received the full precepts (full precepts, the highest precepts in Buddhism). In South India, there were five thousand heretics (heretics, referring to religions other than Buddhism), practicing great illusions. The king and the people followed them, not knowing to turn to the Buddha. The Venerable One was moved with emotion, changed his demeanor, wore white clothes, and carried a banner. Every time he waited for the king to come out, he would quickly walk in front of him, sometimes hiding and sometimes appearing. This continued for seven years. One day, the king suddenly felt strange and asked, 'Who are you? You walk in front of me, I cannot catch you when I chase you, and you do not leave when I let you go.' The Venerable One said, 'I am a wise man, knowing all Dharmas.' The king said, 'Do you know what the Devas (Devas, gods) are doing now?' The Venerable One said, 'The Devas are now fighting with the Asuras (Asuras, a type of deity).' The king said, 'How can you prove it?' The Venerable One said, 'There will be signs soon.' Soon after, spears, halberds, hands, and feet fell from the sky. The king then had great faith and ordered all the heretics to submit and pay homage to the Venerable One.

者。尊者悉化之。令歸三寶。復造大智度論中論十二門論。垂之於世。付法于迦那提婆已。入月輪三昧。廣現神變。復座。凝然入寂。及七日。天雨舍利。尊者復于座。指空語眾曰。昔拘那含佛弟子。摩訶迦尊者。有三愿。一為佛時。凡有聖士化度。則天澍雨。及其身皆為舍利。二大地所生。皆堪為藥療眾生病。三凡有智者。皆得所知微妙。以通宿命。

表曰。記得屬第六識。不當無所說。堯封潛曰。說這不通方漢。

十五祖迦那提婆尊者

南天竺國人也。姓毗舍羅。初求福業。兼樂辯論。龍樹至南印度。國人多信福業。樹為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。樹曰。汝欲見佛性。先須除我慢。人曰。佛性大小。樹曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。樹復于座上。現自在身。如滿月輪。一切眾惟聞法音。不睹祖相。尊者于眾中。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。尊者曰。此是尊者現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。樹復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。樹即為剃髮。命

【現代漢語翻譯】現代漢語譯本：他（悉化）使他們皈依三寶（佛教的三個根本要素：佛、法、僧）。他又創作了《大智度論》、《中論》、《十二門論》，流傳於世。他將佛法傳給迦那提婆后，進入月輪三昧（一種禪定狀態），廣現神通變化。之後回到座位，凝然入寂（進入死亡狀態）。七天後，天降舍利（佛教聖物，通常是高僧火化后的結晶）。尊者又在座位上，指著天空對眾人說：『過去拘那含佛（過去七佛之一）的弟子摩訶迦尊者（大迦葉，釋迦牟尼佛的大弟子）有三個願望：一，當佛出現時，凡是有聖賢化度眾生，天上就會降下甘露，他們的身體都會變成舍利；二，大地上所生長的東西，都可以作為藥物來治療眾生的疾病；三，凡是有智慧的人，都能夠獲得所知的微妙之處，從而通曉宿命（前世的命運）。』

表（一種評論形式）說：『記得屬於第六識（意識），不應該無話可說。』堯封說：『說這些是不通情達理的人。』

第十五祖迦那提婆尊者

是南天竺國（古印度南部的一個國家）人，姓毗舍羅。他最初追求福業（積累功德的善行），也喜歡辯論。龍樹（佛教哲學家，中觀學派創始人）來到南印度，當地人大多相信福業。龍樹為他們說法，他們互相說道：『人有福業，是世間第一重要的。空談佛性（一切眾生皆具的成佛的可能性），誰能看到它呢？』龍樹說：『你們想要見到佛性，首先必須去除我慢（驕傲自大）。』人們問：『佛性有多大？』龍樹說：『非大非小，非廣非狹，沒有福報也沒有罪報，不死也不生。』他們聽了覺得道理高深，都改變了最初的想法。龍樹又在座位上，顯現自在身，像滿月一樣。所有人都只聽到法音，沒有看到尊者的相貌。尊者在眾人中，對大家說：『認識這個相嗎？』眾人說：『眼睛沒有看到過，怎麼能辨認出來呢？』尊者說：『這是尊者顯現佛性的體相，來向我們展示。為什麼知道呢？因為這是以無相三昧（一種禪定狀態，超越一切表象）顯現的，形狀像滿月。佛性的意義，廓然虛明。』說完，月輪的形象就消失了。龍樹又回到原來的座位，說了偈語：『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』眾人聽了偈語，頓時領悟了無生（不生不滅的真理）。都願意出家，以求解脫。龍樹就為他們剃髮，命令

【English Translation】 English version: He (Xihua) caused them to take refuge in the Three Jewels (the three fundamental aspects of Buddhism: the Buddha, the Dharma, and the Sangha). He also created the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), the Madhyamaka Shastra (Treatise on the Middle Way), and the Twelve Gates Shastra, which were passed down to the world. After transmitting the Dharma to Kanadeva, he entered the Lunar Wheel Samadhi (a state of meditative absorption), extensively manifesting supernatural transformations. Afterwards, he returned to his seat and entered Nirvana (a state of liberation from suffering) in stillness. After seven days, the heavens rained down sarira (Buddhist relics, usually crystalline remains after the cremation of a high monk). The Venerable One, again on his seat, pointed to the sky and said to the assembly: 'In the past, the disciple of Krakucchanda Buddha (one of the past seven Buddhas), the Venerable Mahakasyapa (one of the principal disciples of Shakyamuni Buddha), had three vows: first, when a Buddha appears, whenever there are sages who transform and liberate beings, the heavens will shower nectar, and their bodies will all become sarira; second, everything that grows on the earth can be used as medicine to cure the diseases of living beings; third, all those who have wisdom will be able to obtain the subtle aspects of what is known, thereby understanding past lives (previous destinies).'

The memorial (a form of commentary) says: 'Remembering belongs to the sixth consciousness (mind consciousness), one should not be speechless.' Yao Feng said: 'Saying these things is for unreasonable people.'

The Fifteenth Patriarch, Venerable Kanadeva

Was a native of South India (an ancient country in southern India), with the surname Visala. He initially sought meritorious deeds (good actions to accumulate merit) and also enjoyed debate. Nagarjuna (Buddhist philosopher, founder of the Madhyamaka school) came to South India, and most of the local people believed in meritorious deeds. Nagarjuna spoke the Dharma for them, and they said to each other: 'Having meritorious deeds is the most important thing in the world. Speaking emptily about Buddha-nature (the potential for enlightenment inherent in all beings), who can see it?' Nagarjuna said: 'If you want to see Buddha-nature, you must first remove your arrogance (pride and conceit).' People asked: 'How big is Buddha-nature?' Nagarjuna said: 'Neither big nor small, neither wide nor narrow, without blessings or retribution, neither dying nor being born.' They heard this and felt the principle was profound, and they all changed their initial thoughts. Nagarjuna, again on his seat, manifested a self-existent body, like a full moon. Everyone only heard the Dharma sound, and did not see the Venerable One's appearance. The Venerable One, in the midst of the assembly, said to everyone: 'Do you recognize this appearance?' The crowd said: 'Our eyes have not seen it, how can we recognize it?' The Venerable One said: 'This is the Venerable One manifesting the substance of Buddha-nature, to show it to us. How do we know? Because it is manifested with the Anupalabdhi Samadhi (a state of meditative absorption, transcending all appearances), and its shape is like a full moon. The meaning of Buddha-nature is vast and clear.' After speaking, the image of the lunar wheel disappeared. Nagarjuna returned to his original seat and spoke a verse: 'The body manifests the appearance of a round moon, to represent the substance of all Buddhas. Speaking the Dharma has no form, using it to distinguish what is not sound or color.' The crowd heard the verse and immediately realized non-birth (the truth of non-arising and non-ceasing). They all wished to leave home (become monks), in order to seek liberation. Nagarjuna then shaved their heads, and ordered

諸聖授具。尊者傳佛心印。猶以眾生不能信受其言為憂。乃訴于大自在天之像曰。愿神賜我。使言不虛○至巴蓮弗城。聞諸外道。慾障佛法。計之既久。尊者乃執長幡。入彼眾中。彼問尊者曰。汝何不前。尊者曰。汝何不后。彼曰。汝似賤人。尊者曰。汝似良人。彼曰。汝解何法。尊者曰。汝百不解。彼曰。我欲得佛。尊者曰。我灼然得佛。彼曰。汝不合得。尊者曰。元道我得。汝寔不得。彼曰。汝既不得。云何言得。尊者曰。汝有我故。所以不得。我無我我。故自當得。彼辭既屈。乃問尊者曰。汝名何等。尊者曰。我名迦那提婆。彼既夙聞尊者名。乃悔過致謝。時眾中猶互興問難。尊者折以無礙之辯。由是歸伏。西天禁斷鐘鼓。謂之沙汰。經於七日。尊者運神通。登樓撞鐘。諸外道眾。一時共集。至鐘樓。其門封鎖。乃問。撞鐘者誰。尊者曰天。曰天者誰。尊者曰我。曰我者誰。尊者曰你。曰你者誰。尊者曰狗。曰狗者誰。尊者曰你。曰你者誰。尊者曰我。曰我是誰。尊者曰天。如是往返七度。外道一眾。知自負墮。奏聞國王。再鳴鐘鼓。大興佛法。

表曰。種種生身。我說為量。那個不同於經論。堯封潛曰。河流湍逝穀風怒號。

十六祖羅睺羅多尊者

迦毗羅國人也。國中有長者。曰梵摩凈德

【現代漢語翻譯】現代漢語譯本：諸聖傳授衣缽。尊者傳授佛心印（Buddha-mind seal），但仍然憂慮眾生不能相信和接受他的話語，於是向大自在天（Mahadeva）的雕像傾訴說：『愿神靈賜予我力量，使我的話語不虛妄。』到達巴蓮弗城（Pataliputra）后，聽說那裡的外道（non-Buddhist schools）想要阻礙佛法（Buddha-dharma）的傳播，經過一番考慮，尊者手持長幡，進入他們的集會中。他們問尊者說：『你為什麼不向前走？』尊者說：『你為什麼不向後退？』他們說：『你像。』尊者說：『你像良人。』他們說：『你理解什麼法？』尊者說：『你什麼都不理解。』他們說：『我想要得佛（Buddha）。』尊者說：『我確實已經得佛。』他們說：『你不應該得佛。』尊者說：『原本的道（original path）就是我所得的，你確實無法得到。』他們說：『你既然沒有得到，為什麼說得到？』尊者說：『因為你有「我」（ego），所以無法得到。我沒有「我我」（ego of ego），所以自然應當得到。』他們理屈詞窮，於是問尊者說：『你叫什麼名字？』尊者說：『我名叫迦那提婆（Kanadeva）。』他們早就聽說過尊者的名字，於是後悔並道歉。當時眾人中仍然互相提出疑問和辯難，尊者用無礙的辯才折服了他們，因此他們都歸順了。西天（Western Heaven，指印度）禁止敲鐘擊鼓，稱之為「沙汰」（elimination）。經過七天，尊者運用神通，登上樓撞鐘。各外道眾人一時聚集到鐘樓，發現門被封鎖了，於是問：『撞鐘的是誰？』尊者說：『天（Deva）。』他們問：『天是誰？』尊者說：『我。』他們問：『我是誰？』尊者說：『你。』他們問：『你是誰？』尊者說：『狗。』他們問：『狗是誰？』尊者說：『你。』他們問：『你是誰？』尊者說：『我。』他們問：『我是誰？』尊者說：『天。』這樣往返七次，外道一眾知道自己理虧而墮落，於是稟告國王，請求重新鳴鐘擊鼓，大力弘揚佛法。表曰：種種生身，我說為量。那個不同於經論。堯封潛曰：河流湍逝，穀風怒號。十六祖羅睺羅多尊者（Sixteenth Ancestor Rahulata）迦毗羅國（Kapilavastu）人。國中有長者，名叫梵摩凈德（Brahmavisuddhi）。 English version: The Holy Ones transmitted the robe. The Venerable one transmitted the Buddha-mind seal, yet he was still worried that sentient beings could not believe and accept his words. Therefore, he pleaded to the image of Mahadeva (Great自在天) saying, 'May the deity grant me the power to make my words not false.' Upon arriving at Pataliputra (巴蓮弗城), he heard that the non-Buddhist schools (外道) there wanted to obstruct the propagation of the Buddha-dharma (佛法). After some consideration, the Venerable one held a long banner and entered their assembly. They asked the Venerable one, 'Why do you not go forward?' The Venerable one said, 'Why do you not retreat?' They said, 'You are like a .' The Venerable one said, 'You are like a good person.' They said, 'What Dharma (法) do you understand?' The Venerable one said, 'You understand nothing.' They said, 'I want to attain Buddhahood (佛).' The Venerable one said, 'I have indeed attained Buddhahood.' They said, 'You should not attain Buddhahood.' The Venerable one said, 'The original path (元道) is what I have attained; you truly cannot attain it.' They said, 'Since you have not attained it, how can you say you have attained it?' The Venerable one said, 'Because you have "I" (我, ego), you cannot attain it. I have no "ego of ego" (我我), so I naturally should attain it.' They were at a loss for words, so they asked the Venerable one, 'What is your name?' The Venerable one said, 'My name is Kanadeva (迦那提婆).' They had long heard of the Venerable one's name, so they repented and apologized. At that time, the people still raised questions and debates among themselves. The Venerable one subdued them with unobstructed eloquence, and therefore they all submitted. In Western Heaven (西天, referring to India), the ringing of bells and drums was prohibited, which was called "elimination" (沙汰). After seven days, the Venerable one used his supernatural powers to ascend the tower and strike the bell. All the non-Buddhist followers gathered at the bell tower at once, only to find the door locked. So they asked, 'Who is striking the bell?' The Venerable one said, 'Deva (天).' They asked, 'Who is Deva?' The Venerable one said, 'I.' They asked, 'Who am I?' The Venerable one said, 'You.' They asked, 'Who are you?' The Venerable one said, 'Dog.' They asked, 'Who is dog?' The Venerable one said, 'You.' They asked, 'Who are you?' The Venerable one said, 'I.' They asked, 'Who am I?' The Venerable one said, 'Deva.' This went back and forth seven times. The non-Buddhist followers knew that they were at fault and had fallen, so they reported to the king, requesting to ring the bells and drums again and vigorously promote the Buddha-dharma. The memorial says: 'Various forms of life, I speak of as measure. Which one is different from the scriptures and treatises.' Yao Fengqian said: 'The river rushes swiftly, the valley wind howls angrily.' The Sixteenth Ancestor Rahulata (十六祖羅睺羅多尊者) He was a native of Kapilavastu (迦毗羅國). In the country, there was an elder named Brahmavisuddhi (梵摩凈德).

【English Translation】 The Holy Ones transmitted the robe. The Venerable one transmitted the Buddha-mind seal, yet he was still worried that sentient beings could not believe and accept his words. Therefore, he pleaded to the image of Mahadeva (Great自在天) saying, 'May the deity grant me the power to make my words not false.' Upon arriving at Pataliputra (巴蓮弗城), he heard that the non-Buddhist schools (外道) there wanted to obstruct the propagation of the Buddha-dharma (佛法). After some consideration, the Venerable one held a long banner and entered their assembly. They asked the Venerable one, 'Why do you not go forward?' The Venerable one said, 'Why do you not retreat?' They said, 'You are like a **.' The Venerable one said, 'You are like a good person.' They said, 'What Dharma (法) do you understand?' The Venerable one said, 'You understand nothing.' They said, 'I want to attain Buddhahood (佛).' The Venerable one said, 'I have indeed attained Buddhahood.' They said, 'You should not attain Buddhahood.' The Venerable one said, 'The original path (元道) is what I have attained; you truly cannot attain it.' They said, 'Since you have not attained it, how can you say you have attained it?' The Venerable one said, 'Because you have "I" (我, ego), you cannot attain it. I have no "ego of ego" (我我), so I naturally should attain it.' They were at a loss for words, so they asked the Venerable one, 'What is your name?' The Venerable one said, 'My name is Kanadeva (迦那提婆).' They had long heard of the Venerable one's name, so they repented and apologized. At that time, the people still raised questions and debates among themselves. The Venerable one subdued them with unobstructed eloquence, and therefore they all submitted. In Western Heaven (西天, referring to India), the ringing of bells and drums was prohibited, which was called "elimination" (沙汰). After seven days, the Venerable one used his supernatural powers to ascend the tower and strike the bell. All the non-Buddhist followers gathered at the bell tower at once, only to find the door locked. So they asked, 'Who is striking the bell?' The Venerable one said, 'Deva (天).' They asked, 'Who is Deva?' The Venerable one said, 'I.' They asked, 'Who am I?' The Venerable one said, 'You.' They asked, 'Who are you?' The Venerable one said, 'Dog.' They asked, 'Who is dog?' The Venerable one said, 'You.' They asked, 'Who are you?' The Venerable one said, 'I.' They asked, 'Who am I?' The Venerable one said, 'Deva.' This went back and forth seven times. The non-Buddhist followers knew that they were at fault and had fallen, so they reported to the king, requesting to ring the bells and drums again and vigorously promote the Buddha-dharma. The memorial says: 'Various forms of life, I speak of as measure. Which one is different from the scriptures and treatises.' Yao Fengqian said: 'The river rushes swiftly, the valley wind howls angrily.' The Sixteenth Ancestor Rahulata (十六祖羅睺羅多尊者) He was a native of Kapilavastu (迦毗羅國). In the country, there was an elder named Brahmavisuddhi (梵摩凈德).

。一日園樹生耳如菌。味甚美。惟長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬。皆不能見。值迦那提婆。至國知其宿因。遂至其家。長者乃問其故。提婆曰。汝家昔曾供養一比丘。然此比丘道眼未明。以虛沾信施。故報為木菌。惟汝與子精勤供養。得以享之。又問。長者年多少。曰七十有九。提婆乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏曰。弟子衰老。不能事師。愿舍次子羅睺羅多。隨師出家。提婆曰。昔如來記此子。當第二五百年。為大教主。今之相遇。蓋符宿因。即與剃髮。得法已。行化至室羅筏城。命僧伽難提。而付法眼。偈曰。於是寔無證。不取亦不離。法非有無相。內外云何起。

表曰。隔岸有山橫暮雨。堯封潛曰。何不剪斷白雲。

十七祖僧伽難提尊者

室羅筏城寶莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕天光下屬。見一路坦平。不覺徐行。十里許。至大巖前。有石窟焉。乃燕寂于中。

【現代漢語翻譯】現代漢語譯本：有一天，園中的樹木長出像蘑菇一樣的木耳，味道非常鮮美。只有長者和他的第二個兒子羅睺羅多（Rahula：佛陀的兒子）能夠採摘食用。採摘之後，木耳隨即又生長出來，取之不盡。其餘的親屬都看不見這些木耳。恰逢迦那提婆（Kanadeva）來到這個國家，得知其中的前因後果，於是來到長者的家中。長者便詢問其中的緣由。迦那提婆說：『你家過去曾經供養一位比丘（bhiksu：佛教僧侶），然而這位比丘道眼未明，虛受信徒的供養，所以轉世為木菌。只有你和你的兒子精勤供養，才能夠享用這些木耳。』長者又問：『我今年多少歲了？』回答說：『七十九歲。』迦那提婆於是說偈語道：『入道不通理，復身還信施，汝年八十一，此樹不生耳。』長者聽了偈語后，更加歎服，說：『弟子已經衰老，不能侍奉師父，願意捨棄次子羅睺羅多，跟隨師父出家。』迦那提婆說：『過去如來（Tathagata：佛陀）預言這個孩子，應當在第二個五百年中，成為偉大的教主。如今的相遇，大概是符合過去的原因。』於是為他剃髮。羅睺羅多得法之後，前往室羅筏城（Sravasti）弘揚佛法，命令僧伽難提（Samghanandi），將法眼傳授給他。偈語說：『於是寔無證，不取亦不離，法非有無相，內外云何起。』

表曰：隔岸有山橫暮雨。堯封潛曰：何不剪斷白雲。

第十七祖僧伽難提尊者

是室羅筏城寶莊嚴王（Ratnakara）的兒子。出生就能說話，經常讚頌佛事。七歲時就厭倦世俗的快樂，用偈語告訴他的父母說：『稽首大慈父，和南骨血母，我今欲出家，幸愿哀愍故。』父母堅決阻止他。於是他整天不吃飯，父母才允許他在家出家，法號僧伽難提。又命令沙門禪利多（Shanlida）做他的老師。積累了十九年，未曾退縮懈怠。他常常自己想：身居王宮，為何要出家？一天晚上，天光下照，看見一條道路平坦開闊，不知不覺地慢慢行走，走了十里左右，到了一座大巖石前，那裡有一個石窟，於是就在裡面安靜地居住。

【English Translation】 English version: One day, the trees in the garden grew ears like mushrooms, which tasted very delicious. Only the elder and his second son, Rahula (Rahula: Buddha's son), could pick and eat them. After being picked, the ears would immediately grow back, inexhaustible. The rest of the relatives could not see these ears. It happened that Kanadeva (Kanadeva) came to this country and learned the cause and effect, so he came to the elder's house. The elder then asked the reason. Kanadeva said, 'Your family used to make offerings to a bhiksu (bhiksu: Buddhist monk), but this bhiksu's eye of wisdom was not clear, and he falsely received the offerings of believers, so he was reborn as wood fungus. Only you and your son diligently make offerings, so you can enjoy these ears.' The elder then asked, 'How old am I this year?' He replied, 'Seventy-nine years old.' Kanadeva then spoke a verse: 'Entering the Way without understanding the principle, returning the body to repay the offerings, you are eighty-one years old, this tree will not grow ears.' After hearing the verse, the elder was even more amazed and said, 'This disciple is old and cannot serve the master. I am willing to give up my second son, Rahula, to follow the master to become a monk.' Kanadeva said, 'In the past, the Tathagata (Tathagata: Buddha) predicted that this child should become a great leader in the second five hundred years. Today's encounter probably conforms to the past cause.' So he shaved his head for him. After Rahula obtained the Dharma, he went to Sravasti (Sravasti) to promote the Dharma, and ordered Samghanandi (Samghanandi) to pass on the Dharma Eye to him. The verse says: 'Therefore, there is really no proof, neither taking nor leaving, the Dharma is neither existent nor non-existent, how can inside and outside arise?'

Table says: Across the bank, there are mountains horizontally in the evening rain. Yao Fengqian said: Why not cut off the white clouds?

The Seventeenth Ancestor, Venerable Samghanandi

He was the son of King Ratnakara (Ratnakara) of Sravasti. He could speak at birth and often praised Buddhist affairs. At the age of seven, he was tired of worldly pleasures and told his parents in a verse: 'I bow to the great compassionate father, I salute my parents of flesh and blood, I now want to become a monk, I hope you will have mercy on me.' His parents firmly stopped him. So he did not eat all day, and his parents allowed him to become a monk at home, with the Dharma name Samghanandi. He also ordered the Shramana Shanlida (Shanlida) to be his teacher. He accumulated nineteen years without retreating or being lazy. He often thought to himself: Living in the royal palace, why become a monk? One night, the heavenly light shone down, and he saw a road that was flat and wide. Unconsciously, he walked slowly for about ten miles and came to a large rock. There was a stone cave there, so he lived quietly inside.

父既失子。即擯禪利多出國。訪尋其子。不知所在。羅睺羅多至城。有河名金水。其味殊美。中流復現五佛影。羅多告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志一千年后。當紹聖位。語已領諸學眾。溯流而上。至彼見尊者安坐入定。羅多與眾伺之。經三七日。方從定起。羅多問曰。汝心定耶。身定耶。尊者曰。身心俱定。羅多曰。身心俱定。何有出入。尊者曰。雖有出入。不失定相。如金在井。金體常寂。羅多曰。若金在井。若金出井。金無動靜。何物出入。尊者曰。言金動靜。何物出入。言金出入。金非動靜。羅多曰。若金在井。出者何金。若金出井。在者何物。尊者曰。金若出井。在者非金。金若在井。出者非物。羅多曰。此法不然。尊者曰。彼義非著。羅多曰。此義當墮。尊者曰。彼義不成。羅多曰。彼義不成。我義成矣。尊者曰。我義雖成。法非我故。羅多曰。我義已成。我無我故。尊者曰。我無我故。覆成何義。羅多曰。我無我故。故成汝義。尊者曰。仁者師誰。得是無我。羅多曰。我師迦那提婆。證是無我。尊者以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。羅多以偈答曰。我已無我故。汝須見我我。汝若師我故。知我非我我。尊者心意豁然。即求度脫。羅多曰。

汝心自在。非我所繫。語已即以右手擎金缽。舉至梵宮。取彼香飯。將齋大眾。而大眾忽生厭惡之心。羅多曰。非我之咎。汝等自業。即命尊者。分座同食。眾復訝之。羅多曰。汝不得食。皆由此故。當知與吾分座者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊嚴劫中。已至三果。而未證無漏者也。眾曰。我師神力。斯可信矣。彼云過去佛者。即竊疑焉。尊者知眾生慢。乃曰。世尊在日。世界平正。無有丘陵。江河溝洫。水悉甘美。草木滋茂。國土豐盈。無八苦。行十善。自雙樹示滅。八百餘年。世界丘墟。草木枯瘁。人無至信。正念輕微。不信真如。惟愛神力。言訖。以右手漸展入地。至金剛輪際。取甘露水。以琉璃器。持至會所。大眾見之。即時欽慕。悔過作禮。於是羅多命尊者。付法眼偈。尊者聞命。敬奉勤至。復說偈贊曰。善哉大聖者。心明逾日月。一光照世界。暗魔無不拔○及尊者攀樹化后。諸羅漢欲移之不得。以諸象力挽亦不動。遂就樹下焚之。身盡。樹更蓊鬱。

表曰。彼此出家兒。莫遞相埋沒好。堯封潛曰。四顧寥寥誰未可。

十八祖伽耶舍多尊者

摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑

【現代漢語翻譯】現代漢語譯本：『你的心是自由自在的，不是我所束縛的。』說完，羅多就用右手托起金缽，舉到梵天宮，取來那些香飯，準備供養大眾。然而大眾忽然生起厭惡之心。羅多說：『這不是我的過錯，是你們自己的業力。』隨即命令尊者，分座一同食用。大眾又感到驚訝。羅多說：『你們不能得到食物，都是因為這個緣故。應當知道與我分座的，就是過去娑羅樹王如來（過去佛名）。他憐憫眾生而降臨示跡。你們這些人也是在莊嚴劫中，已經證到三果，但還沒有證得無漏果位的修行者。』大眾說：『我師父的神力，這可以相信。』但對於他說的是過去佛，就暗中懷疑。尊者知道眾生心懷傲慢，於是說：『世尊在世的時候，世界平坦正直，沒有丘陵，江河溝渠，水都甘甜美好，草木茂盛，國土豐饒，沒有八苦，奉行十善。自從世尊在雙樹下示現涅槃（佛陀入滅）后八百多年，世界變得丘陵起伏，草木枯萎凋零，人們沒有至誠的信心，正念輕微，不相信真如實相，只喜愛神通力量。』說完，用右手漸漸伸入地下，直到金剛輪際，取來甘露水，用琉璃器皿盛著，拿到集會的地方。大眾見到后，立刻欽佩仰慕，懺悔過錯，頂禮膜拜。於是羅多命令尊者，傳付正法眼藏的偈語。尊者聽從命令，恭敬奉行，勤勉至誠。又說了偈語讚歎道：『善哉偉大的聖者，心如明鏡，勝過日月的光輝。一道光明照耀世界，所有黑暗的魔障無不被拔除。』以及尊者攀樹化去之後，眾羅漢想要移動那棵樹卻無法移動，用大象的力量拉也拉不動。於是就在樹下焚化尊者的遺體。尊者身軀焚盡，那棵樹反而更加茂盛。

表曰：『彼此都是出家之人，不要互相埋沒才好。』堯封潛說：『四處顧望，還有誰是不可以教化的呢？』

第十八祖伽耶舍多尊者（十八祖名）

是摩提國人。姓郁頭藍，父親是天蓋，母親是方聖。母親曾經夢見大神拿著鏡子，因此懷孕。懷孕七天就生下了他，肌膚晶瑩如琉璃，從不洗浴，自然香潔。從小就喜歡清靜。

【English Translation】 English version: 『Your mind is free and unattached, not bound by me.』 Having spoken, Luota held up the golden bowl with his right hand, raised it to the Brahma Palace, and took the fragrant rice to offer to the assembly. However, the assembly suddenly developed a feeling of aversion. Luota said, 『This is not my fault, but your own karma.』 He then ordered the Venerable to share the seat and eat together. The assembly was again surprised. Luota said, 『You cannot receive the food, all because of this reason. You should know that the one sharing the seat with me is the past Sal Tree King Tathagata (name of a past Buddha). He descended out of compassion for beings. You are also practitioners in the Adorned Kalpa, who have already attained the Three Fruits, but have not yet attained the state of No-Outflow.』 The assembly said, 『My teacher's spiritual power is believable.』 But they secretly doubted that he was referring to a past Buddha. The Venerable, knowing the arrogance of the beings, then said, 『When the World-Honored One was in the world, the world was flat and upright, without hills, rivers, or ditches. The water was sweet and delicious, the plants and trees were lush, the country was prosperous, without the Eight Sufferings, and practicing the Ten Virtues. Since the World-Honored One manifested Nirvana (Buddha's passing) under the twin trees more than eight hundred years ago, the world has become hilly, the plants and trees have withered, people have no sincere faith, their right mindfulness is weak, they do not believe in True Thusness, and they only love spiritual powers.』 Having spoken, he gradually extended his right hand into the ground, down to the edge of the Vajra Wheel, and took the nectar, holding it in a crystal vessel, and brought it to the assembly. When the assembly saw it, they immediately admired and revered it, repented of their faults, and prostrated in worship. Thereupon, Luota ordered the Venerable to transmit the verse of the Eye Treasury of the True Dharma. The Venerable obeyed the order, respectfully followed it, and was diligent and sincere. He also spoke a verse of praise, saying, 『Excellent, great sage, your mind is like a bright mirror, surpassing the light of the sun and moon. One light illuminates the world, and all dark demonic obstacles are uprooted.』 And after the Venerable transformed by climbing the tree, the Arhats wanted to move the tree but could not, and even with the strength of elephants, they could not move it. So they cremated the Venerable's body under the tree. When the Venerable's body was burned, the tree became even more lush.

Biao said: 『We are all monks, let's not bury each other.』 Yao Fengqian said: 『Looking around, who is not yet teachable?』

The Eighteenth Ancestor, Venerable Kayashata (name of the Eighteenth Ancestor)

Was a native of the country of Modi. His surname was Yutoulan, his father was Tiangai, and his mother was Fangsheng. His mother once dreamed of a great god holding a mirror, and thus became pregnant. She gave birth to him after seven days of pregnancy, his skin was as crystal clear as glass, he never bathed, and he was naturally fragrant and clean. From a young age, he loved tranquility.

靜。語非常童。僧伽難提行化至國。忽有涼風。襲眾身心。悅適非常。而不知其然。難提曰。此道德之風也。當有聖者出世。嗣續祖燈乎。言訖。以神力攝諸大眾。遊歷山谷。食頃至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾。徘徊久之。尊者持圓鑒。直造難提前。難提問。汝幾歲耶。曰百歲。難提曰。汝年尚幼。何言百歲。尊者曰。我不會理。正百歲耳。難提曰。汝善機耶。尊者曰。佛言。若人生百歲。不會諸佛機。不如生一日。而得決了之。難提曰。汝手中當何所表。尊者曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。尊者父母聞語。即舍令出家。難提攜至本處。受具戒訖。名伽耶舍多。聞風吹殿鈴聲。難提問曰。鈴鳴耶。風鳴耶。尊者曰。非風鈴鳴。我心鳴耳。難提曰。心復誰乎。尊者曰。俱寂靜故。難提曰。善哉善哉。繼吾道者。非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。后尊者法付鳩摩羅多。偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。

表曰。須知有相見底事。否則上經家之義。堯封潛曰。千人排門。不如一人拔關。

十九祖鳩摩羅多尊者

大月氐國婆羅門之子也。昔為自在天人。見菩薩瓔珞。忽起

【現代漢語翻譯】現代漢語譯本：靜。語非常童。（靜：人名）僧伽難提（Sanghanandi，禪宗第十七祖）行化至國。忽然有涼風，吹拂眾人身心，使人感到非常舒適，卻不知為何。難提說：『這是道德之風啊，當有聖者出世，繼承祖師的燈火嗎？』說完，用神通力攝持大眾，遊歷山谷。一會兒來到一座山峰下，對眾人說：『這座峰頂有紫色的雲彩像傘蓋一樣，聖人就住在這裡了。』於是與大眾，徘徊了很久。尊者拿著圓鏡，直接來到難提面前。難提問：『你幾歲了？』答：『一百歲。』難提說：『你年紀還小，怎麼說一百歲？』尊者說：『我不會算數，正好一百歲。』難提說：『你擅長機鋒嗎？』尊者說：『佛說，如果人活到一百歲，不能領會諸佛的機鋒，不如活一日，而能決斷了悟。』難提說：『你手中拿著什麼來表示？』尊者說：『諸佛的大圓鏡，內外沒有瑕疵，兩人都能看見，心眼都相似。』尊者的父母聽了這些話，就捨棄他讓他出家。難提帶他到本處，受了具足戒后，名叫伽耶舍多（Gayashata）。聽到風吹殿鈴響，難提問：『是鈴在響嗎？是風在響嗎？』尊者說：『不是風響鈴響，是我的心在響。』難提說：『心又是誰呢？』尊者說：『都是寂靜的緣故。』難提說：『好啊好啊，繼承我的道的人，不是你又是誰呢？』於是付給他法眼，偈語說：『心地本來沒有生，因地從緣而起。緣種不互相妨礙，花果也是這樣。』後來尊者將法傳給鳩摩羅多（Kumaralata，禪宗第十九祖），偈語說：『有種有心地，因緣能夠發芽。對於緣不相妨礙，應當生時卻不生。』表曰：須知有相見底事，否則上經家之義。堯封潛曰：千人排門，不如一人拔關。十九祖鳩摩羅多尊者大月氐國（Dà Yuèzhī guó）婆羅門（Bāluómén）的兒子。過去是自在天人，看見菩薩的瓔珞，忽然起了...

【English Translation】 English version: Jing. Spoke like a very young child. Sanghanandi (the Seventeenth Patriarch of Zen) traveled and transformed the country. Suddenly, there was a cool breeze that swept over everyone's body and mind, making them feel very comfortable, but they did not know why. Nandi said, 'This is the wind of morality. Will a sage be born to succeed the ancestral lamp?' After speaking, he used his supernatural power to gather the masses and travel through the mountains and valleys. After a short while, they arrived at the foot of a peak and said to the crowd, 'There are purple clouds like a canopy on the top of this peak. The sage lives here.' So he lingered with the crowd for a long time. The Venerable One held a round mirror and went straight to Nandi. Nandi asked, 'How old are you?' He replied, 'One hundred years old.' Nandi said, 'You are still young, how can you say one hundred years old?' The Venerable One said, 'I cannot count, exactly one hundred years old.' Nandi said, 'Are you good at koans?' The Venerable One said, 'The Buddha said, if a person lives to be one hundred years old and cannot understand the koans of the Buddhas, it is better to live for one day and be able to resolve and understand them.' Nandi said, 'What do you hold in your hand to represent?' The Venerable One said, 'The great round mirror of the Buddhas, inside and out without flaws, two people can see it together, their mind's eyes are similar.' The Venerable One's parents heard these words and abandoned him to become a monk. Nandi took him to his place, and after receiving the full precepts, he was named Gayashata. Hearing the sound of the wind blowing the temple bell, Nandi asked, 'Is the bell ringing? Is the wind ringing?' The Venerable One said, 'It is not the wind ringing the bell, it is my heart ringing.' Nandi said, 'Who is the heart?' The Venerable One said, 'Because of the mutual stillness.' Nandi said, 'Good, good, who else but you will inherit my path?' Then he gave him the Dharma eye, saying in a verse: 'The ground of the mind is originally without birth, arising from conditions on the causal ground. The seeds of conditions do not hinder each other, the flowers and fruits are also like this.' Later, the Venerable One transmitted the Dharma to Kumaralata (the Nineteenth Patriarch of Zen), saying in a verse: 'There is seed, there is ground of mind, conditions can sprout. Without hindering the conditions, when it should be born, it is not born.' Table says: You must know the matter of seeing the bottom, otherwise it is the meaning of the scripture family. Yao Fengqian said: A thousand people push the door, it is better for one person to pull the gate. The Nineteenth Patriarch, Venerable Kumaralata He was the son of a Brahmin (Bāluómén) in the country of the Great Yuezhi (Dà Yuèzhī guó). In the past, he was a free heavenly being, and when he saw the Bodhisattva's necklace, he suddenly...

愛心。墮生忉利。聞憍尸迦說般若波羅蜜多。以法故升梵天。以根利故。善說法要。諸天尊為導師。以繼祖時至。降月氐。伽耶舍多至舍。見有異氣。將入。尊者問曰。是何徒眾。舍多曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。舍多良久扣其門。尊者曰。此舍無人。舍多曰。答無者誰。尊者聞語。知是異人。遽開關延接。舍多曰。昔世尊記曰。吾滅從一千年。有大士出現于月氐國。紹隆玄化。今汝值吾。應斯嘉運。於是尊者發宿命智。投誠出家。授具付法。后度阇夜多。既受具。尊者告曰。吾今寂滅時至。汝當紹行化跡。付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖。即于座上。以指爪剺面。如紅蓮開。出大光明。照耀四眾。而入寂滅。

表曰。隨此則返彼。順彼則逆此。堯封潛曰。日往月來。瘡痍轉多。

二十祖阇夜多尊者

智慧淵沖。鳩摩羅多至中天竺國。尊者問曰。我家父母。素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家。久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何辜。羅多曰。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨

【現代漢語翻譯】現代漢語譯本：因愛心而轉生到忉利天（佛教欲界六天之一，帝釋天所居之處）。在那裡聽聞帝釋天（憍尸迦）宣講《般若波羅蜜多》（佛教經典，意為「智慧的完成」）。因為對佛法的虔誠，升到梵天（色界諸天）。因為根器銳利，善於說法要。諸天人都尊他為導師。因為繼承祖師衣缽的時機已到，降生到月氐國。伽耶舍多到達舍多住所，看到有奇異的氣象，將要進入。尊者問道：『這是什麼徒眾？』舍多回答說：『是佛的弟子。』尊者聽到佛號，心神肅然，立刻關閉門戶。舍多良久敲門，尊者說：『這屋裡沒有人。』舍多說：『回答沒有的是誰？』尊者聽到這話，知道是異人，趕緊打開門迎接。舍多說：『過去世尊（釋迦牟尼佛）曾預言說：我滅度后一千年，有大士出現在月氐國，繼承和發揚玄妙的教化。現在你遇到我，正應這美好的機緣。』於是尊者（伽耶舍多）發起宿命智，真心誠意地出家，接受具足戒，並被付與佛法。後來又度化了阇夜多。阇夜多受具足戒后，尊者告訴他說：『我現在寂滅的時候到了，你應當繼承我的事業，弘揚佛法，並傳承佛法眼藏。』並留下偈語說：『自性之上本來就沒有生滅，這是爲了迴應求法的人而說的。對於佛法既然沒有所得，又何必執著于決斷與不決斷呢？』又說：『這是妙音如來見性清凈的語句，你應該傳佈給後來的學人。』說完，就在座位上，用指甲劃破面頰，像紅蓮花開放一樣，發出巨大的光明，照耀四眾，然後入于寂滅。表曰：順隨此則背離彼，順從彼則違逆此。堯封潛說：太陽西去月亮東昇，創傷和苦難越來越多。第二十祖阇夜多尊者智慧深邃。鳩摩羅多到達中天竺國。尊者問道：『我的父母，一向信奉三寶（佛、法、僧），卻經常被疾病纏繞，凡是所經營的事情，都不如意。而我的鄰居，長期從事旃陀羅（古印度社會最低等級）的行業，卻身體一直很強健，所做的事情都很順利。他們有什麼幸運，而我有什麼罪過呢？』羅多回答說：『這有什麼可懷疑的呢？善惡的報應，有三種時機。一般人只看到仁慈的人夭折，暴虐的人長壽，違背吉利的事情反而吉祥，符合道義的事情反而兇險，就認為沒有因果報應，罪福是虛假的。卻不知道因果報應就像影子跟隨形體一樣，絲毫不爽。』

【English Translation】 English version: Out of loving-kindness, he was reborn in the Trayastrimsa Heaven (one of the six heavens of desire in Buddhism, the abode of Indra). There, he heard Indra (Kausika) expound the Prajnaparamita (a Buddhist scripture, meaning 'the perfection of wisdom'). Because of his devotion to the Dharma, he ascended to the Brahma Heaven (the heavens of the form realm). Because of his sharp faculties, he was skilled in expounding the essentials of the Dharma. All the gods revered him as their teacher. Because the time to inherit the ancestral mantle had arrived, he descended to the country of Yuezhi. Gayashata arrived at Shatuo's residence and saw extraordinary omens, intending to enter. The Venerable asked, 'What is this group of followers?' Shatuo replied, 'They are disciples of the Buddha.' Upon hearing the Buddha's name, the Venerable's mind became solemn, and he immediately closed the door. Shatuo knocked on the door for a long time, and the Venerable said, 'There is no one in this house.' Shatuo said, 'Who is it that answers 'no'?' Hearing these words, the Venerable knew that he was an extraordinary person and quickly opened the door to welcome him. Shatuo said, 'In the past, the World Honored One (Sakyamuni Buddha) prophesied that a thousand years after my extinction, a great being would appear in the country of Yuezhi to inherit and promote the profound teachings. Now that you have met me, it is in accordance with this auspicious opportunity.' Thereupon, the Venerable (Gayashata) awakened his knowledge of past lives, sincerely renounced the world, received the full precepts, and was entrusted with the Dharma. Later, he also converted Jhayata. After Jhayata received the full precepts, the Venerable told him, 'The time for my Nirvana has arrived. You should inherit my work, propagate the Dharma, and transmit the Eye of the Dharma.' He left a verse saying, 'Originally, there is no birth on the nature, this is said in response to those who seek the Dharma. Since there is nothing to be attained in the Dharma, why cling to deciding or not deciding?' He also said, 'These are the pure words of the Tathagata of Wonderful Sound, you should propagate them to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus flower opening, emitting great light, illuminating the four assemblies, and then entered Nirvana. A commentary says: Following this turns away from that, following that goes against this. Yao Fengqian said: The sun goes down and the moon rises, wounds and suffering increase. The Twentieth Ancestor, Venerable Jhayata His wisdom was profound. Kumarata arrived in Central India. The Venerable asked, 'My parents have always believed in the Three Jewels (Buddha, Dharma, Sangha), but they are constantly plagued by illness, and everything they do is unsuccessful. But my neighbor, who has long engaged in the profession of a Chandala (the lowest caste in ancient Indian society), has always been healthy, and everything he does is successful. What good fortune do they have, and what sin do I have?' Kumarata replied, 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent die young and the violent live long, inauspicious things turn out to be auspicious, and righteous things turn out to be ominous, and then they think that there is no cause and effect, and that sin and merit are false. But they do not know that the retribution of cause and effect is like a shadow following the body, without the slightest deviation.'

。毫𨤲靡忒。縱經百千萬劫。亦不磨滅。時尊者聞是語已。頓釋所疑。羅多曰。汝雖已信三業。而未明業從惑生。惑依識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。尊者承言領旨。即發宿慧。懇求出家。羅多曰。汝何許人。可白父母而後出家。尊者曰。我國北印度也。去此三千里。然吾有小術。往返亦易。遂行其術。與羅多須臾達彼。尊者既聞其父母。羅多與授具付法○月氐國王。聞師德風。躬詣問法。脩敬已。請開演。尊者曰。大王來時好道。今去亦如來時。王歎服。

表曰。足下煙生心兩隔。堯封潛曰。半夜裡道將一句來。

二十一祖婆修盤頭尊者

羅閱國人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。禱于佛塔。母夢吞明暗二珠。因孕。經七日。有一羅漢。名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席曰。回禮法身大士。光蓋疑之。賢眾曰。汝婦懷聖子。生當爲世燈慧日。故吾避之。然當一乳而生二子。一名婆修盤頭。則吾所尊者也。二名芻尼。昔如來雪山修道。芻尼巢于頂上。佛既成道。芻尼受報。為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍

【現代漢語翻譯】現代漢語譯本：沒有絲毫差錯。即使經過百千萬劫（時間單位，意為極長的時間），也不會磨滅。當時尊者聽到這些話后，頓時消除了疑惑。羅多（尊者名）說：『你雖然已經相信身、口、意三業，但還不明白業從迷惑產生，迷惑依賴於識而存在，識依賴於不覺，不覺依賴於心。心本來清凈，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡，有為無為，都如夢幻。』尊者聽從教誨，領悟了旨意，立即生髮了宿世的智慧，懇求出家。羅多（尊者名）說：『你是哪裡人？應該稟告父母之後再出家。』尊者說：『我的國家在北印度，距離這裡三千里。但我有小法術，往返也很容易。』於是施行法術，與羅多（尊者名）一會兒就到達了那裡。尊者稟告了他的父母，羅多（尊者名）為他授具足戒，付與佛法。月氐國王聽到尊者的德行和風範，親自前去請教佛法。行了尊敬的禮節后，請求尊者開示演說佛法。尊者說：『大王來的時候心懷求道之心，現在離去也應該像來時一樣保持求道之心。』國王聽后歎服。

表（人名）說：『足下煙生，心兩隔。』堯封潛（人名）說：『半夜裡道將一句來。』

第二十一祖婆修盤頭尊者（尊者名）：

是羅閱國人。姓毗舍佉（姓氏），父親是光蓋（人名），母親是嚴一（人名）。家境富裕卻沒有兒子，於是向佛塔祈禱。母親夢見吞下明暗兩顆珠子，因此懷孕。懷孕七天後，有一位羅漢，名叫賢眾（羅漢名），來到他們家。光蓋（人名）設禮迎接，賢眾（羅漢名）端坐接受。嚴一（人名）出來拜見，賢眾（羅漢名）避開座位說：『請回禮法身大士。』光蓋（人名）感到疑惑。賢眾（羅漢名）說：『你的妻子懷了聖子，出生后應當成為世間的明燈和智慧的太陽，所以我避開他。而且應當一胎生下兩個兒子，一個名叫婆修盤頭（尊者名），就是我所尊敬的人。另一個名叫芻尼（人名）。』過去如來在雪山修道時，芻尼（鳥名）在佛的頭頂上築巢。佛陀成道后，芻尼（人名）受到報應，成為那提國王。佛陀曾預言說：『你到第二個五百年時，會出生在羅閱城毗舍

【English Translation】 English version: There is no slightest error. Even after hundreds of millions of kalpas (a unit of time, meaning an extremely long time), it will not be erased. At that time, the Venerable, upon hearing these words, instantly dispelled his doubts. Luoduo (name of the Venerable) said, 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion depends on consciousness, consciousness depends on non-awakening, and non-awakening depends on the mind. The mind is originally pure, without birth and death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' The Venerable listened to the teachings, understood the meaning, and immediately developed his wisdom from past lives, earnestly requesting to become a monk. Luoduo (name of the Venerable) said, 'Where are you from? You should inform your parents before becoming a monk.' The Venerable said, 'My country is in North India, three thousand miles from here. But I have a small magic, and it is easy to go back and forth.' So he performed the magic, and with Luoduo (name of the Venerable), he arrived there in an instant. The Venerable informed his parents, and Luoduo (name of the Venerable) ordained him and entrusted him with the Dharma. The King of Yuezhi, hearing of the Venerable's virtue and demeanor, personally went to ask about the Dharma. After performing respectful rituals, he requested the Venerable to expound and explain the Dharma. The Venerable said, 'When the Great King came, he had a mind seeking the Dao; now that you are leaving, you should maintain the same mind as when you came.' The King sighed in admiration.

Biao (person's name) said, 'Smoke arises beneath your feet, and your heart is separated.' Yaofeng Qian (person's name) said, 'Bring a sentence in the middle of the night.'

The Twenty-first Patriarch, Venerable Vasubandhu (name of the Venerable):

Was a native of Luoyue Kingdom. His surname was Visakha (surname), his father was Guanggai (person's name), and his mother was Yanyi (person's name). The family was wealthy but had no children, so they prayed to the Buddha's pagoda. The mother dreamed of swallowing two bright and dark pearls, and thus became pregnant. Seven days after the pregnancy, a Luohan, named Xianzong (name of Luohan), came to their home. Guanggai (person's name) set up a ceremony to welcome him, and Xianzong (name of Luohan) sat upright to receive it. Yanyi (person's name) came out to pay respects, and Xianzong (name of Luohan) avoided the seat and said, 'Please return the salute to the Dharmakaya Bodhisattva.' Guanggai (person's name) was doubtful. Xianzong (name of Luohan) said, 'Your wife is pregnant with a holy child, who will be the lamp of the world and the sun of wisdom when he is born, so I avoid him. Moreover, she should give birth to two sons in one pregnancy, one named Vasubandhu (name of the Venerable), who is the one I respect. The other is named Chuni (person's name).' In the past, when the Tathagata was practicing the Dao in the Snow Mountains, Chuni (name of bird) built a nest on top of the Buddha's head. After the Buddha attained enlightenment, Chuni (person's name) received retribution and became the King of Nati. The Buddha prophesied, 'When you reach the second five hundred years, you will be born in Luoyue City, Visha

佉家。與聖同胎。今無爽矣。后一月果誕二子。尊者年十五。禮光度羅漢出家。感毗婆訶菩薩。與之授戒。阇夜多至羅閱城。敷揚頓教。時有學眾。惟尚辯論。尊者為之首。常一食不臥。六時禮佛。清凈無慾。為眾所歸。阇夜多將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。阇夜多曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。阇夜多曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。尊者聞已。發無漏智。歡喜讚歎。阇夜多又語彼眾曰。會吾語否。吾所以為然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告尊者曰。吾適對眾挫抑仁者。得無惱於衷乎。尊者曰。我憶念七劫前。生常安樂國。師于智者月凈。記我。非久當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果我責躬悔過以來。聞諸惡言。如風如響。況今獲聞無上甘露。而反生熱惱耶。惟愿大慈。以妙道垂誨。阇夜多曰。汝久植

【現代漢語翻譯】現代漢語譯本佉家（Khakhe）。與聖人同時懷孕。現在果然應驗了。一個月後果然生下兩個兒子。尊者（指阇夜多尊者）十五歲時，向光度羅漢（Guangdu Luohan）行禮並出家。感應到毗婆訶菩薩（Pipohe Pusa），為他授戒。阇夜多（Sheyeduo）到達羅閱城（Luoyue Cheng），宣揚頓悟之教。當時有一群學眾，只崇尚辯論。尊者（指被度化的尊者）是他們的首領，常常只吃一頓飯，不睡覺，每天六個時辰禮佛，清凈沒有慾望，被眾人所歸服。阇夜多（Sheyeduo）將要度化他，先問那些學眾說：『這位遍行頭陀，能夠修行梵行，可以證得佛道嗎？』眾人都說：『我的老師精進修行，為什麼不能證得佛道呢？』阇夜多（Sheyeduo）說：『你的老師離道還很遠。即使苦行經歷無數劫，都是虛妄的根本。』眾人說：『尊者您有什麼德行，竟然譏諷我的老師？』阇夜多（Sheyeduo）說：『我不求道，也不顛倒。我不禮佛，也不輕慢。我不長時間打坐，也不懈怠。我不只吃一頓飯，也不吃雜食。我不知足，也不貪慾。心中沒有所希望的，這就叫做道。』尊者（指被度化的尊者）聽了之後，生髮無漏智慧，歡喜讚歎。阇夜多（Sheyeduo）又對那些學眾說：『明白我的意思嗎？我之所以這樣做，是因為他求道的心太急切了。琴絃拉得太緊就會斷，所以我沒有讚揚他，讓他安住在安樂之地，進入諸佛的智慧。』又告訴尊者（指被度化的尊者）說：『我剛才當著眾人的面挫傷了您的銳氣，您心中不會惱怒吧？』尊者（指被度化的尊者）說：『我記得七劫之前，出生在常安樂國，老師在智者月凈（Zhizhe Yuejing）時，預言我，不久將證得斯陀含果（S陀han Guo）。當時有大光明菩薩（Daguangming Pusa）出世，我因為年老，拄著枴杖去禮拜。老師呵斥我說：『重視兒子輕視父親，多麼卑鄙啊！』當時我自認為沒有過錯，請老師指教。老師說：『你禮拜大光明菩薩（Daguangming Pusa），用枴杖倚靠在墻壁上，碰到了墻上畫的佛面，因為這個過失和傲慢，於是失去了二果。』我責備自己，懺悔過錯以來，聽到各種惡言，都像風聲一樣，像迴響一樣，何況現在聽聞無上的甘露，反而會生氣惱怒嗎？只希望您大慈大悲，用妙道來教誨我。』阇夜多（Sheyeduo）說：『你很久以前就種下了善根。

【English Translation】 English version Khakhe. She conceived at the same time as the Holy One. Now it has come true. A month later, she indeed gave birth to two sons. When the Venerable (referring to Venerable Sheyeduo) was fifteen years old, he paid respects to Luohan Guangdu (Guangdu Luohan) and became a monk. He was inspired by Bodhisattva Pipohe (Pipohe Pusa), who ordained him. Sheyeduo (Sheyeduo) arrived at Luoyue City (Luoyue Cheng) and propagated the sudden enlightenment teachings. At that time, there was a group of students who only valued debate. The Venerable (referring to the Venerable being converted) was their leader, often eating only one meal a day, not sleeping, prostrating to the Buddha six times a day, pure and without desire, and was revered by the people. Sheyeduo (Sheyeduo), intending to convert him, first asked the students, 'This peripatetic ascetic, who can practice pure conduct, can he attain Buddhahood?' The people all said, 'My teacher practices diligently, why can't he attain Buddhahood?' Sheyeduo (Sheyeduo) said, 'Your teacher is far from the Way. Even if he practices asceticism for countless kalpas, it is all a root of delusion.' The people said, 'What virtues does the Venerable possess that you ridicule my teacher?' Sheyeduo (Sheyeduo) said, 'I do not seek the Way, nor am I inverted. I do not prostrate to the Buddha, nor do I slight him. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed foods. I am not content, nor am I greedy. My mind has no desires, and this is called the Way.' After hearing this, the Venerable (referring to the Venerable being converted) generated wisdom without outflows, and joyfully praised him. Sheyeduo (Sheyeduo) then said to the students, 'Do you understand my meaning? The reason I did this is because his mind for seeking the Way is too eager. If the string is pulled too tight, it will break, so I did not praise him, but let him dwell in a place of peace and joy, and enter the wisdom of all Buddhas.' He then told the Venerable (referring to the Venerable being converted), 'I just now dampened your spirit in front of everyone, are you not annoyed in your heart?' The Venerable (referring to the Venerable being converted) said, 'I remember seven kalpas ago, I was born in the Land of Constant Joy, and my teacher, at the time of Wise and Pure Moon (Zhizhe Yuejing), predicted that I would soon attain the state of Srotapanna (S陀han Guo). At that time, Bodhisattva Great Light (Daguangming Pusa) appeared in the world, and because I was old, I leaned on my staff to prostrate to him. My teacher scolded me, saying, 'You value your son and despise your father, how despicable!' At that time, I thought I had done nothing wrong and asked my teacher to instruct me. The teacher said, 'You prostrated to Bodhisattva Great Light (Daguangming Pusa), and leaned your staff against the wall, touching the Buddha's face painted on the wall. Because of this fault and arrogance, you lost the second fruit.' Since I blamed myself and repented of my faults, hearing all kinds of evil words is like the sound of the wind, like an echo, how much more so would I be angry and annoyed now that I have heard the unsurpassed nectar? I only hope that you will be greatly compassionate and teach me with the wonderful Way.' Sheyeduo (Sheyeduo) said, 'You have planted good roots long ago.

眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。

表曰。不覺翻然笑轉新。堯封潛曰。裁衫錯卻領。

二十二祖摩拿羅尊者

姓剎帝利。婆修盤頭。行化至那提國。王名常自在。有二子。長名摩訶羅。次即尊者。王問盤頭曰。羅閱城土風。與此何異。盤頭曰。彼曾三佛出世。今王國有二師化導。王曰。二師者誰。盤頭曰。佛記第二五百年。有二神力大士。出家繼聖。一即王之次子摩拿羅。吾雖德薄。亦當其一。初那提國有惡象為害。尊者生而像息。至是三十年矣。人尚不知其所以息。王方同盤頭語。忽使者報。有象巨萬逼城。王憂之。盤頭曰。王次出子。患解矣。王試命尊者出。尊者遂出城南。向象撫腹大喝。城為震動。群像顛仆。頃皆馳散。至是人始知三十年之安以尊者也。王大敬信。命尊者依盤頭出家。盤頭即與受具付法。偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。后尊者法付鶴勒那。即踴身空中。呈十八變。返座指地。而發一神泉。復說偈曰。心地清凈泉。能潤於一切。從地而涌出。遍濟十方世。

表曰。而今行腳底兄弟。可通道。凡夫情量。如未經火生土坯相似。堯封潛曰。八萬四千毛孔。一時開張。幾人洞見。

二十三

【現代漢語翻譯】諸位賢德，應當繼承我的宗風。聽我說偈：『言下領會無生之理，與法界的體性相同。如果能夠這樣理解，就能通達事相和真理的究竟。』

表禪師說：『不知不覺間，煥然一新，笑逐顏開。』堯封禪師私下說：『裁製衣衫卻把領子裁錯了。』

第二十二祖摩拿羅尊者（Manarala）(意為『意生』)

尊者是剎帝利種姓，是婆修盤頭（Vasubandhu）(意為『天親』)的兒子。婆修盤頭在各地弘法，來到那提國。那提國的國王名叫常自在，有兩個兒子，大兒子名叫摩訶羅，小兒子就是尊者。國王問婆修盤頭：『羅閱城的風土人情，與這裡有什麼不同？』婆修盤頭說：『那裡曾經有三佛出世，現在大王您的國家有兩位大師教化引導。』國王問：『兩位大師是誰？』婆修盤頭說：『佛曾經預言，在第二個五百年，有兩位具有神通力的大士出家繼承聖業，一位就是大王的次子摩拿羅，我雖然德行淺薄，也應當是其中之一。』當初，那提國有惡象為害，尊者出生后，惡象就停止了作亂。到現在已經三十年了，人們還不知道惡象停止作亂的原因。國王正在和婆修盤頭說話，忽然使者來報，說有數不清的巨象逼近城池。國王非常憂慮。婆修盤頭說：『大王您讓次子出面，禍患就可以解除了。』國王就讓尊者出城。尊者於是來到城南，對著象群撫摸它們的肚子，大聲呵斥。城池都為之震動，群像顛仆倒地，頃刻間都四散逃走了。到這時，人們才知道三十年的平安是因為尊者的緣故。國王非常敬重信服，命令尊者跟隨婆修盤頭出家。婆修盤頭就為尊者授具足戒，並傳授了佛法。傳法偈說：『水泡和幻影一樣，本來就沒有障礙，為什麼不能了悟呢？通達佛法就在其中，不是現在才有，也不是過去才有。』後來，尊者將佛法傳給了鶴勒那（Haklena），隨即踴身空中，示現十八種變化，返回座位后，用手指地，地上涌出一道神泉，又說偈語：『心地清凈的泉水，能夠滋潤一切，從地涌出，普遍救濟十方世界。』

表禪師說：『現在到處行腳的兄弟們，可要相信啊！凡夫的情感思量，就像未經火燒的土坯一樣。』堯封禪師私下說：『八萬四千個毛孔，一時全部張開，有幾個人能夠洞見呢？』

第二十三祖

【English Translation】 Virtuous ones, you should inherit my tradition. Listen to my verse: 'To understand non-origination upon hearing, is the same as the nature of Dharmadhatu (法界)(realm of dharma). If one can understand in this way, one will completely comprehend phenomena and principle.'

Zen Master Biao said: 'Unknowingly, one is refreshed and smiles brightly.' Zen Master Yaofeng privately said: 'Tailoring a robe but cutting the collar wrong.'

The Twenty-second Ancestor, Manarala (摩拿羅)(Mind-born)

The Venerable was of the Kshatriya (剎帝利) caste, and was the son of Vasubandhu (婆修盤頭)(Heavenly Kinsman). Vasubandhu traveled to various places to propagate the Dharma, arriving at the country of Nadhi. The king of Nadhi was named Chang Zizai (常自在), and he had two sons, the elder named Mahala, and the younger being the Venerable. The king asked Vasubandhu: 'What are the differences between the customs of the city of Ravyaka and here?' Vasubandhu said: 'Three Buddhas have appeared there in the past, and now in Your Majesty's kingdom, there are two great masters who teach and guide.' The king asked: 'Who are the two great masters?' Vasubandhu said: 'The Buddha once predicted that in the second five hundred years, two great scholars with supernatural powers would renounce the world and inherit the holy work, one being Your Majesty's younger son, Manarala, and although I am of meager virtue, I should also be one of them.' Initially, there were fierce elephants causing harm in the country of Nadhi, but after the Venerable was born, the elephants stopped causing trouble. Now thirty years have passed, and people still do not know the reason why the elephants stopped causing trouble. As the king was speaking with Vasubandhu, a messenger suddenly reported that countless giant elephants were approaching the city. The king was very worried. Vasubandhu said: 'Your Majesty, if you send your younger son out, the disaster can be resolved.' The king then sent the Venerable out of the city. The Venerable then came to the south of the city, stroked the bellies of the elephants, and shouted loudly. The city shook, and the elephants fell to the ground, scattering in all directions in an instant. At this point, people realized that the thirty years of peace were due to the Venerable. The king greatly respected and believed in him, and ordered the Venerable to renounce the world with Vasubandhu. Vasubandhu then ordained the Venerable and transmitted the Dharma to him. The Dharma transmission verse says: 'Bubbles and illusions are unobstructed, why not understand? Understanding the Dharma is within, not just now, nor just in the past.' Later, the Venerable transmitted the Dharma to Haklena (鶴勒那), and then leaped into the air, displaying eighteen transformations. Returning to his seat, he pointed to the ground, and a divine spring gushed forth from the ground, and he spoke another verse: 'The pure spring of the mind, can nourish everything, springing from the earth, universally saving the ten directions of the world.'

Zen Master Biao said: 'Brothers who travel everywhere now, you must believe! The emotions and thoughts of ordinary people are like unbaked clay bricks.' Zen Master Yaofeng privately said: 'Eighty-four thousand pores, all opened at once, how many people can see through it?'

The Twenty-third Ancestor

祖鶴勒那尊者

月支國人。姓婆羅門。父千勝。母金光。以求子禱於七佛金幢。夢須彌頂有神童。持金環云。我來。及誕而天雨花。國王以其有神徴。乳于宮中。宮嬪育之。即分身各為其子。有千許。王曰。我無儲嗣。將育爾為太子。今者千身。孰為正子哉。言已。一子放光。忽皆不見。而見於其父母家。王莫能如何。七歲睹民間淫祠。惡其宰殺。入廟叱之。廟貌遂隳。鄉黨稱之為聖子。至年二十二出家。棲一林間九白。誦大般若。感鶴眾相隨。摩拿羅至西印度。國王名得度。瞿曇種族。事佛精進。一日於行道處。忽現一塔。高尺四寸。欲舉以供養。竭眾力莫能舉。王大會四眾。問所由。眾莫能知。摩拿羅曰。此阿育王塔。感王精進。故現耳。王曰。敢問法要。摩拿羅曰。佛法能具七事去三物。乃可學。王問。三物七事為何。摩拿羅曰。所去三物貪嗔癡。所具七事。大慈。歡喜。無我。勇猛。饒益。降魔。無證。人所以明瞭不明瞭以此耳。王聞已曰。至聖難逢。世樂非久。即傳位太子出家。七日而證四果。摩拿羅深加慰誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往耶。摩拿羅曰然。於是焚香。遙語月支國尊者曰。汝教導鶴眾。道果將證。宜自知之。時尊者為

【現代漢語翻譯】現代漢語譯本

祖鶴勒那尊者（Upagupta）

是月支國人。姓婆羅門，父親名叫千勝，母親名叫金光。因為求子，向七佛金幢祈禱。夢見須彌山頂上有神童，拿著金環說：『我來了。』等到出生時，天空下雨般降下鮮花。國王認為他有神奇的徵兆，所以在宮中用乳汁餵養他。宮中的嬪妃們輪流養育他，竟然分身成一千多個孩子。國王說：『我沒有可以繼承王位的人，打算培養你做太子。現在有千個分身，哪個才是真正的兒子呢？』說完，其中一個孩子放出光芒，忽然其他的孩子都不見了，只剩下在父母家中出生的那個孩子。國王也沒有辦法。七歲時，他看到民間祭祀淫邪的神靈，厭惡他們宰殺牲畜，進入廟宇斥責他們，廟宇隨即倒塌。鄉里的人稱他為聖子。到二十二歲時出家，居住在樹林中九年，誦讀《大般若經》，感動鶴群跟隨。摩拿羅（Manoratha）到達西印度，國王名叫得度（Mukta），是瞿曇（Gautama）種族，虔誠地信奉佛教。一天，在行道的地方，忽然出現一座塔，高一尺四寸，想要舉起來供養，用盡眾人的力量也無法舉起。國王召集四眾弟子，詢問原因，眾人都不知道。摩拿羅說：『這是阿育王（Asoka）塔，感應到國王的精進，所以顯現出來。』國王說：『請問佛法的要義。』摩拿羅說：『佛法能夠具備七件事，去除三種事物，才可以學習。』國王問：『三種事物和七件事是什麼？』摩拿羅說：『所去除的三種事物是貪、嗔、癡；所具備的七件事是大慈、歡喜、無我、勇猛、饒益、降魔、無證。人們之所以明白或不明白，就是因為這個原因。』國王聽后說：『至聖之人難以遇到，世間的快樂不是長久的。』於是將王位傳給太子，自己出家，七天後證得四果。摩拿羅深深地安慰勸導他說：『你居住在這個國家，好好地度化眾人。現在異域有大法的根器，我應當前去教化。』得度說：『師父應跡十方，動念之間就應當到達，何必勞煩親自前往呢？』摩拿羅說：『是的。』於是焚香，遙遠地告訴月支國的尊者說：『你教導鶴群，道果將要證得，應該自己知道。』當時尊者正在為鶴眾說法。忽聞空中語。即告眾曰。吾師呼我。當往。遂與鶴眾俱逝。

【English Translation】 English version

Upagupta

He was a native of Yuezhi (an ancient Indo-European people). His surname was Brahmin. His father was named Qian Sheng (Thousand Victories), and his mother was named Jin Guang (Golden Light). To pray for a son, they prayed to the Seven Buddhas' Golden Banner. He dreamed of a divine child on the summit of Mount Sumeru, holding a golden ring, saying, 'I am coming.' When he was born, flowers rained down from the sky. The king considered it a divine omen and had him nursed with milk in the palace. The palace concubines raised him, and he miraculously multiplied into over a thousand children. The king said, 'I have no heir, and I intend to raise you as the crown prince. Now there are a thousand bodies, which one is the true son?' As he spoke, one child emitted light, and suddenly all the others disappeared, leaving only the child born in his parents' home. The king could do nothing about it. At the age of seven, he saw the people worshiping licentious deities and detested their slaughtering of animals. He entered the temple and rebuked them, and the temple immediately collapsed. The villagers called him a holy child. At the age of twenty-two, he left home and lived in a forest for nine years, reciting the Mahaprajnaparamita Sutra, which moved a flock of cranes to follow him. Manoratha (fulfilled wish) arrived in West India. The king's name was Mukta (liberated), of the Gautama (the clan of the Buddha) lineage, and he was devout in his Buddhist practice. One day, in a place for walking meditation, a stupa suddenly appeared, one foot and four inches tall. He wanted to lift it up for offering, but despite the efforts of the crowd, they could not lift it. The king convened the fourfold assembly and asked the reason, but no one knew. Manoratha said, 'This is the stupa of King Asoka (the famous Indian emperor who promoted Buddhism), appearing in response to the king's diligence.' The king said, 'May I ask for the essence of the Dharma?' Manoratha said, 'The Buddha-dharma can be learned by possessing seven qualities and eliminating three things.' The king asked, 'What are the three things and the seven qualities?' Manoratha said, 'The three things to be eliminated are greed, anger, and ignorance; the seven qualities to be possessed are great compassion, joy, selflessness, courage, benefiting others, subduing demons, and non-attainment. The reason why people understand or do not understand lies in this.' Upon hearing this, the king said, 'It is difficult to encounter a supremely holy person, and worldly pleasures are not lasting.' He then passed the throne to the crown prince and left home, attaining the four fruits (stages of enlightenment) in seven days. Manoratha deeply comforted and exhorted him, saying, 'You reside in this country and diligently liberate the people. Now there is a great vessel of Dharma in a foreign land, and I should go to teach it.' Mukta said, 'Master, you respond to beings in all directions, and you should arrive with a thought. Why trouble yourself to go in person?' Manoratha said, 'Indeed.' Thereupon, he burned incense and remotely told the venerable one in Yuezhi, 'You are teaching the flock of cranes, and the fruit of the path is about to be attained. You should know this yourself.' At that time, the venerable one was expounding the Dharma to the flock of cranes. Suddenly, he heard a voice in the air and told the assembly, 'My teacher is calling me. I must go.' Then he departed with the flock of cranes.

國王寶印。說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰西印土摩拿羅尊者將至。此信香也。王與尊者。俱西向作禮。摩拿羅亦以手東向。三點于地。答之。即辭得度。與其具通眾。凌虛趨月支國。尊者與寶印。迎摩拿羅。至王宮供養。異日尊者問摩拿羅曰。我止林間。已經九白。有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。摩拿羅曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀。于佛宇作槌撞鐘。受報聰敏。為眾欽仰。又問。我有何緣。而感鶴眾。摩拿羅曰。于第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子。咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師嘗說法。于食等者。於法亦等。今既不然。何聖之有。汝即令赴會。坐是濫食。報為羽族。師弟夙緣。故今相隨。尊者曰。以何方便。令彼解脫。摩拿羅曰。吾有無上法寶。汝當聽受。化未來際。乃說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。鶴眾聞偈。飛鳴而去○尊者三十得法。行化至中印土。為其王無畏海說法。感日月天子禮拜其前。王目見之。乃問尊者。日月國土。總有多少。尊者曰。千釋迦所化世界。各有百億迷盧日月。我若廣說。即不能盡。王聞忻然。

表曰。從道場來。從道場去。什麼世界即無

【現代漢語翻譯】現代漢語譯本國王寶印（時間不詳）。說修多羅偈（佛經中的偈頌）。忽然看見奇異的香味凝聚成穗狀。國王說：『這是什麼祥瑞的徵兆？』（寶印）說：『西印度（今印度）的摩拿羅尊者（Manara）將要來到。這是他所發出的信香。』國王和（寶印）尊者，都向西方作禮。摩拿羅（Manara）也用手向東方，在地上點了三點，作為迴應。隨即（寶印）辭別（國王）得以出家，和他的所有弟子，騰空前往月支國（時間不詳）。（寶印）尊者和寶印（國王），迎接摩拿羅（Manara），到王宮供養。（某日）尊者問摩拿羅（Manara）說：『我住在林間，已經九十年了，有個弟子名叫龍子，從小就聰明智慧，我用三世的智慧來推算，也無法知道他的來歷。』摩拿羅（Manara）說：『這個孩子在第五劫中，出生在妙喜國（時間不詳）的婆羅門（Brahmana）家中，曾經用旃檀木（Sandalwood）在佛寺里做槌敲鐘，因此得到聰敏的果報，被眾人欽佩仰慕。』又問：『我有什麼因緣，而感召來鶴群？』摩拿羅（Manara）說：『在第四劫中，您曾經做比丘（bhiksu），將要前往龍宮赴會，您的弟子們，都想跟隨您前往。您觀察五百人中，沒有一個人能夠勝任妙供。當時弟子們說：『師父常說，在食物上平等，在佛法上也應該平等。現在既然不是這樣，還有什麼聖德可言？』您就讓他們都去赴會。因為這個濫食的緣故，（他們）受報成為羽族。師父和弟子有宿世的因緣，所以現在跟隨您。』尊者說：『用什麼方法，能讓他們解脫？』摩拿羅（Manara）說：『我有無上的法寶，您應當聽受，用來教化未來的眾生。』於是說了偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』鶴群聽了偈語，鳴叫著飛走了。（寶印）尊者三十歲得法，前往中印度（今印度中部）弘法，為國王無畏海（時間不詳）說法，感動日月天子在他面前禮拜。國王親眼看見了，就問尊者：『日月國土，總共有多少？』尊者說：『千釋迦（Sakya）所教化的世界，各有百億迷盧（Sumeru）日月，我如果詳細解說，也說不完。』國王聽了非常高興。表曰：『從道場來，從道場去，什麼世界是沒有（佛法）的？』

【English Translation】 English version King Bao Yin (time unknown). Spoke the Sutra Gatha (verses in Buddhist scriptures). Suddenly saw strange fragrance forming into ears of grain. The king said, 'What auspicious sign is this?' (Bao Yin) said, 'The Venerable Manara from West India (present-day India) is about to arrive. This is the incense of his message.' The king and Venerable (Bao Yin) both bowed towards the west. Manara also pointed his hand towards the east, making three dots on the ground, as a response. Immediately (Bao Yin) bid farewell (to the king) and was allowed to leave home, and with all his disciples, flew to the country of Yuezhi (time unknown). Venerable (Bao Yin) and Bao Yin (King), welcomed Manara, and offered him food and lodging in the palace. One day, the Venerable asked Manara, 'I have been living in the forest for ninety years, and I have a disciple named Longzi, who is intelligent and wise from a young age. I have used the wisdom of the three lifetimes to calculate, but I cannot know his origin.' Manara said, 'This child, in the fifth kalpa, was born into a Brahmin (Brahmana) family in the country of Wonderful Joy (time unknown). He once used sandalwood (Sandalwood) to make a mallet to strike the bell in a Buddhist temple, and therefore received the reward of intelligence, and was admired by everyone.' He also asked, 'What is the cause of my attracting a flock of cranes?' Manara said, 'In the fourth kalpa, you were once a bhiksu (bhiksu), about to go to the Dragon Palace to attend a meeting. Your disciples all wanted to follow you. You observed that among the five hundred people, there was not a single one who could be competent for the wonderful offering. At that time, the disciples said, 'The master often says that equality in food should also mean equality in Dharma. Since this is not the case now, what virtue is there to speak of?' You then allowed them all to attend the meeting. Because of this indiscriminate eating, (they) received the retribution of becoming feathered creatures. The master and disciples have karmic connections from previous lives, so they are now following you.' The Venerable said, 'What method can be used to liberate them?' Manara said, 'I have the supreme Dharma treasure, you should listen and receive it, and use it to teach future beings.' Then he spoke the verse: 'The mind follows the myriad realms, the turning place is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' The flock of cranes heard the verse, cried out, and flew away. Venerable (Bao Yin) attained the Dharma at the age of thirty, and went to Central India (present-day central India) to propagate the Dharma, preaching to King Wuwei Hai (time unknown), and moved the Sun and Moon Devas to bow before him. The king saw it with his own eyes, and asked the Venerable, 'How many Sun and Moon lands are there in total?' The Venerable said, 'Each of the worlds taught by the thousand Sakyas (Sakya) has hundreds of billions of Sumeru (Sumeru) suns and moons. If I were to explain in detail, I would not be able to finish.' The king was very happy to hear this. The memorial said: 'Coming from the Bodhimanda, going from the Bodhimanda, what world is without (the Dharma)?'

晝夜。堯封潛曰。化瓦礫之墟。為梵釋龍天之宮。與夫裨販如來者異矣。

二十四祖師子比丘尊者

中印度人。姓婆羅門。博通強記。事婆羅門。有弟龍子。為鶴勒那尊者上足。早夭。將葬龍子。眾力舉其柩。不能動。鶴勒那謂尊者曰。昔汝弟欲冥福汝。而塑一佛像。汝方信婆羅門。投于地。今汝弟雖謝世。猶欲感悟汝。故示斯異。汝亟供像。柩斯舉矣。尊者奉命而柩舉。未幾婆羅門師死。尊者乃歸依鶴勒那。問曰。我欲求道。當何用心。鶴勒那曰。汝欲求道。無所用心。曰既無用心。誰作佛事。鶴勒那曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。尊者聞是語已。即入佛慧。時鶴勒那忽指東北。問曰。是何氣象。尊者曰。我見氣。如白虹貫乎天地。復有黑氣五道。橫亙其中。鶴勒那曰。其兆云何。曰莫可知矣。鶴勒那曰。吾滅后五十年。北天竺國。當有難起。嬰在汝身。吾將滅已。今以法眼付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。尊者聞偈欣愜。然未曉將罹何難。鶴勒那乃密示之。尊者得法。遊方至罽賓國。有沙門波利迦。本習小乘禪觀。其學徒有五。曰禪定。曰知見。曰執相。曰舍相。曰不語。尊者謂持不語者曰。佛

【現代漢語翻譯】現代漢語譯本：晝夜。（唐）堯峰（人名）評價潛溪大師說：『他將瓦礫遍地的廢墟，變成了梵釋龍天（均為佛教中的天神）居住的宮殿，這與那些僅僅是販賣如來（佛陀）名號的人是不同的。』

第二十四祖師子比丘尊者

是中印度人，姓婆羅門。他博學強記，侍奉婆羅門教。他有個弟弟叫龍子，是鶴勒那（尊者名）最得意的弟子，但很早就去世了。在準備安葬龍子時，眾人合力抬他的棺材，卻無法移動。鶴勒那對尊者說：『過去你弟弟想為你積攢冥福，所以塑了一尊佛像。但當時你正信奉婆羅門教，就把佛像扔到了地上。現在你弟弟雖然去世了，仍然想感化你，所以才顯示這種奇異的現象。你如果能供奉佛像，棺材就能抬起來了。』尊者聽從了他的話，棺材果然被抬了起來。不久之後，婆羅門教的老師去世了，尊者於是歸依了鶴勒那。他問道：『我想要尋求真道，應該如何用心？』鶴勒那說：『你如果想要尋求真道，就不要用心。』尊者說：『既然不用心，那誰來做佛事呢？』鶴勒那說：『你如果有所作為，那就不是功德。你如果無所作為，那就是佛事。』《經》中說：『我所做的功德，是因為沒有「我」的執著。』尊者聽了這些話，立刻領悟了佛的智慧。當時，鶴勒那忽然指著東北方向，問道：『那是什麼氣象？』尊者說：『我看見一股氣，像一道白色的彩虹貫穿天地，還有五道黑色的氣橫在其中。』鶴勒那說：『這預示著什麼？』尊者說：『無法知道。』鶴勒那說：『我去世五十年後，北天竺國（古代印度的一個地區）將會發生災難，這場災難會應在你身上。我將要去世了，現在把法眼（佛法正見的象徵）交付給你，好好守護。』於是說偈語：『認識到心性的時候，可以說不可思議。明明白白什麼也得不到，得到的時候說不出知道。』尊者聽了偈語，非常高興，但還不明白將要遭遇什麼災難。鶴勒那於是秘密地告訴了他。尊者得法后，遊歷四方，來到了罽賓國（古代西域的一個國家）。那裡有個沙門（出家修道的人）叫波利迦，原本學習小乘（佛教的一個派別）的禪觀。他的學徒有五個，分別是：禪定、知見、執相、舍相、不語。尊者對那個持『不語』的學徒說：『佛』

【English Translation】 English version: Day and night. Yao Feng (a person's name) of (Tang Dynasty) praised Qianxi (a monk's name) saying: 'He transformed the ruins of rubble into palaces inhabited by Brahma, Sakra, dragons, and devas (all deities in Buddhism), which is different from those who merely peddle the name of Tathagata (Buddha).'

The Twenty-fourth Patriarch, Venerable Simha Bhikshu

He was from Central India, of the Brahmin caste. He was learned and had a strong memory, serving Brahmanism. He had a younger brother named Longzi, who was the most favored disciple of Venerable Kakula (a monk's name), but died young. When preparing to bury Longzi, the crowd worked together to lift his coffin, but could not move it. Kakula said to the Venerable: 'In the past, your brother wanted to accumulate merit for you, so he sculpted a Buddha statue. But at that time, you were devoted to Brahmanism and threw the statue to the ground. Now, although your brother has passed away, he still wants to influence you, so he is showing this strange phenomenon. If you can enshrine the Buddha statue, the coffin can be lifted.' The Venerable obeyed his words, and the coffin was indeed lifted. Not long after, the Brahmin teacher passed away, and the Venerable then took refuge in Kakula. He asked: 'I want to seek the true path, how should I use my mind?' Kakula said: 'If you want to seek the true path, do not use your mind.' The Venerable said: 'If I do not use my mind, then who will perform Buddhist affairs?' Kakula said: 'If you have action, then it is not merit. If you have no action, then it is Buddhist affairs.' The Sutra says: 'The merit I have done is because there is no attachment to "self".' The Venerable heard these words and immediately understood the wisdom of the Buddha. At that time, Kakula suddenly pointed to the northeast and asked: 'What is that phenomenon?' The Venerable said: 'I see a qi (energy), like a white rainbow piercing through heaven and earth, and there are five black qi across it.' Kakula said: 'What does this foretell?' The Venerable said: 'It is impossible to know.' Kakula said: 'Fifty years after my death, there will be a disaster in North India (an ancient region of India), and this disaster will befall you. I am about to pass away, and now I entrust the Dharma Eye (symbol of the correct view of Buddhism) to you, protect it well.' Then he spoke a verse: 'When you recognize the nature of mind, you can say it is inconceivable. Clearly and plainly, nothing can be obtained, when you obtain it, you cannot say you know.' The Venerable was very happy to hear the verse, but did not understand what disaster he would encounter. Kakula then secretly told him. After obtaining the Dharma, the Venerable traveled around and came to Kasmira (an ancient country in the Western Regions). There was a Sramana (a monk who has left home to cultivate the Tao) named Parshva there, who originally studied the meditation of Hinayana (a branch of Buddhism). He had five disciples, namely: Dhyana (meditation), Jnana (knowledge), Attachment to Form, Abandonment of Form, and Non-Speaking. The Venerable said to the disciple who held 'Non-Speaking': 'Buddha'

教勤衍般若。孰為不語。而反佛說耶。謂舍相者曰。佛教威儀具足。梵行清白。豈舍相耶。謂執相者曰。佛土清凈。自在無著。何執相耶。謂知見者曰。諸佛知見。無所得故。此法微妙。見聞不及。無為無相。何知見耶。四眾皆服從。惟禪定師達磨達者。聞四眾義屈。憤悱而來。尊者曰。仁者習定。何當來此。既至於此。胡云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈在處所。尊者曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。尊者曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。尊者曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。尊者曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達聞已。遂作禮曰。我于學道。蓋虛勞耳。尊者幸有以教我。慇勤哀請。尊者曰。諸佛禪定。無有所得。諸佛覺道。無有所證。無得無證。是真解脫。酬因答果。世之業報。於此法中。悉不如是。達磨達蒙尊者開悟。心地朗然。尊者既攝五眾。名聞遐邇。以僧伽黎。密付斯多。俾之他國。隨機演化。斯多受教。直抵南天○尊者謂。難不可以茍免。獨留罽賓。時

本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。詭為釋子。潛入王宮。其王彌羅崛。遂毀釋教。秉劍至尊者前。問曰。師得蘊空否。尊者曰。已得蘊空。王曰。離生死否。尊者曰。已離生死。王曰。既離生死。可施我頭。尊者曰。身非我有。何吝于頭。王即揮刃斷尊者首。白乳涌高數尺。王之右臂。旋亦墮地。七日而終。太子光首嘆曰。吾父何故自取其禍。延眾懺悔。時象白山有仙人。深明因果。言尊者與羅崛。往世皆為白衣。以嫉法勝故。陰戕于崛乃今償焉。眾遂以尊者報體建塔。

表曰。曉夜懇苦。後學初心。有疑請問。堯封潛曰甚麼劫中無祖師。

二十五祖婆舍斯多

罽賓國人。姓婆羅門。父寂行母常安樂。母夢得神劍而孕。既誕。拳左手。師子比丘方求法嗣。遇寂行長者。引尊者問曰。此子名斯多。當生便拳左手。年二十矣。終未能舒。愿尊者示其宿因。師子睹之。即以手接拳曰。可還我珠。尊者遽開手奉珠。眾皆驚異。師子曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還吾珠。理固然矣。長者遂令出家。師子會眾聖授具。以前緣故。名婆舍斯多。師子即謂之曰。吾師密有縣記。罹難非久。如來正法眼藏。今當付汝。汝應保護。普潤來際。偈曰。正

【現代漢語翻譯】現代漢語譯本本國有兩個外道，一個叫摩目多（Moksha，解脫），一個叫都落遮（Durjaya，難勝）。他們學習各種幻術，想要共同謀反作亂，便假裝成佛教弟子，偷偷進入王宮。他們的國王彌羅崛（Mihirakula，太陽族），於是就毀壞佛教，拿著劍來到至尊者（Arhat，阿羅漢）面前，問道：『你證得五蘊皆空了嗎？』尊者回答說：『已經證得五蘊皆空。』國王問：『你脫離了生死輪迴了嗎？』尊者回答說：『已經脫離生死輪迴。』國王說：『既然你已經脫離生死輪迴，可以把你的頭施捨給我嗎？』尊者說：『身體都不是我所擁有的，又怎麼會吝惜一個頭呢？』國王就揮刀砍斷了尊者的頭，白色的乳汁涌起數尺高。國王的右臂，隨即也掉落在地上，七天後就死了。太子光首（Prakashasheela，光鎧）嘆息說：『我的父親為什麼要自取其禍呢？』於是召集眾人懺悔。當時象白山（Hastavala，像守護）有位仙人，深刻明白因果報應，說尊者和羅崛（Mihirakula，太陽族），前世都曾是白衣，因為嫉妒佛法殊勝的緣故，暗中殺害了羅崛（Mihirakula，太陽族），如今是償還宿債。眾人於是用尊者的遺體建造了佛塔。

表曰：曉夜懇切勤苦，爲了後來的學佛人，如有疑問請提問。堯封（Yao Feng）禪師說：『甚麼劫中沒有祖師？』

第二十五祖婆舍斯多（Vasasita，自在）

是罽賓國（Kashmir，克什米爾）人。姓婆羅門（Brahmin，婆羅門）。父親叫寂行（Shantigamana，寂靜行），母親叫常安樂（Nityasukha，常樂）。母親夢見得到一把神劍而懷孕。出生后，左手緊握成拳。師子（Simha，獅子）比丘正在尋求佛法繼承人，遇到寂行（Shantigamana，寂靜行）長者，帶著尊者問道：『這個孩子名叫斯多（Vasasita，自在），出生就緊握左手，現在已經二十歲了，始終不能伸開，希望尊者能開示他前世的因緣。』師子（Simha，獅子）看到他，就用手去接他的拳頭說：『可以還我的寶珠了嗎？』尊者立刻張開手奉上寶珠，眾人都感到驚異。師子（Simha，獅子）說：『我前世是個僧人，有個童子名叫婆舍（Vasa，住所），我曾經去西海應齋，接受了施捨的寶珠交給他保管，現在歸還我的寶珠，理所當然。』長者於是讓他出家。師子（Simha，獅子）召集眾聖為他授具足戒。因為以前的因緣，所以名叫婆舍斯多（Vasasita，自在）。師子（Simha，獅子）就對他說：『我的老師秘密地有預言，我遭遇災難的日子不遠了，如來（Tathagata，如來）的正法眼藏，現在應當交付給你，你應該保護它，普遍滋潤未來的眾生。』偈語說：『正……』

【English Translation】 English version In that country, there were two heretics. One was named Moksha (摩目多, Moksha, meaning liberation), and the other was named Durjaya (都落遮, Durjaya, meaning difficult to conquer). They studied various illusionary arts, intending to conspire and rebel. They disguised themselves as Buddhist disciples and secretly entered the royal palace. Their king, Mihirakula (彌羅崛, Mihirakula, meaning sun race), then destroyed Buddhism. Holding a sword, he went before the Arhat (至尊者, Arhat, meaning worthy one) and asked, 'Have you attained the emptiness of the five skandhas?' The Arhat replied, 'I have attained the emptiness of the five skandhas.' The king asked, 'Have you transcended the cycle of birth and death?' The Arhat replied, 'I have transcended the cycle of birth and death.' The king said, 'Since you have transcended the cycle of birth and death, can you give me your head?' The Arhat said, 'This body is not mine, so why would I begrudge a head?' The king then swung his sword and cut off the Arhat's head, and white milk gushed out several feet high. The king's right arm immediately fell to the ground, and he died seven days later. Prince Prakashasheela (光首, Prakashasheela, meaning light armor) sighed and said, 'Why did my father bring this calamity upon himself?' He then gathered the people to repent. At that time, there was an immortal on Hastavala Mountain (象白山, Hastavala, meaning elephant guardian), who deeply understood the law of cause and effect. He said that the Arhat and Mihirakula (彌羅崛, Mihirakula, meaning sun race) were both laymen in a previous life. Because they were jealous of the superiority of the Dharma, they secretly harmed Mihirakula (彌羅崛, Mihirakula, meaning sun race), and now he is repaying the debt. The people then built a stupa to enshrine the Arhat's remains.

The inscription says: 'Be earnest and diligent day and night, for the sake of future learners. If there are any doubts, please ask.' Zen Master Yao Feng (堯封) said: 'In what kalpa (劫) are there no patriarchs?'

The Twenty-fifth Patriarch, Vasasita (婆舍斯多, Vasasita, meaning independent)

He was from Kashmir (罽賓國). His surname was Brahmin (婆羅門). His father was named Shantigamana (寂行, Shantigamana, meaning peaceful conduct), and his mother was named Nityasukha (常安樂, Nityasukha, meaning constant joy). His mother dreamed of obtaining a divine sword and became pregnant. After he was born, his left hand was clenched into a fist. Bhikshu Simha (師子, Simha, meaning lion) was seeking a Dharma successor and encountered the elder Shantigamana (寂行, Shantigamana, meaning peaceful conduct), who brought the Arhat and asked, 'This child is named Vasasita (斯多, Vasasita, meaning independent). He has clenched his left hand since birth, and now he is twenty years old, but he still cannot open it. I hope the Arhat can reveal the cause of his past life.' Simha (師子, Simha, meaning lion) saw him and reached out to touch his fist, saying, 'Can you return my pearl?' The Arhat immediately opened his hand and offered the pearl, and everyone was amazed. Simha (師子, Simha, meaning lion) said, 'In my previous life, I was a monk, and there was a boy named Vasa (婆舍, Vasa, meaning dwelling). I once went to the Western Sea for a vegetarian feast and received a donated pearl, which I entrusted to him for safekeeping. Now he is returning my pearl, which is only natural.' The elder then allowed him to leave home. Simha (師子, Simha, meaning lion) gathered the assembly of saints to bestow the full precepts upon him. Because of the previous緣, he was named Vasasita (婆舍斯多, Vasasita, meaning independent). Simha (師子, Simha, meaning lion) then said to him, 'My teacher secretly had a prophecy that the day of my calamity is not far off. The Tathagata's (如來, Tathagata, meaning thus come one) Eye Treasury of the True Dharma should now be entrusted to you. You should protect it and universally nourish future beings.' The verse says: 'Right...'

說知見時。知見俱是心。當心即知見。知見即於今。尊者得法已。后至中印度。國王迦勝。設禮供養。有外道無我尊。先亦為王禮重。乃于王前。論義冀勝。謂尊者曰。我解默論。不假言說。尊者曰。孰知勝負。彼曰。不爭勝負。但取其義。尊者曰。汝以何為義。彼曰。無心為義。尊者曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。尊者曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。尊者曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。尊者曰。名既非名。義亦非義。辨者是名。當辨何物。如是往返五十九番。外道杜口信伏。尊者又名婆羅多那。又名婆羅多羅。此二名。華云別業泉眾。初中天竺王苑內有泉。熱不可探。王迦勝以問尊者。尊者曰。泉熱有三。一下有熱石。二鬼業。三神業。此神業也。因命爇香臨泉。為其懺悔。須臾有神見。謝得度脫。七日而泉清冷。如常泉。故中竺北竺。復以二名稱之。后法付不如蜜多。不如蜜多問。衣可傳乎。尊者曰。此衣為難故。假以證明。汝身無難。化被十方。何假傳衣。

表曰。非究竟不與阇黎。堯封潛曰。不可作沙彌行者見解。

二十六祖不如蜜多尊者

姓剎帝利。南印度王子。婆舍斯多。至南天。潛隱山

{ "translations": [ "現代漢語譯本：", "在談論知見的時候，要知道知見都源於心。當下這一念心就是知見，知見就在於當下。尊者（指婆羅多尊者）得法之後，後來到了中印度。國王迦勝設禮供養他。當時有一位外道，名叫無我尊，之前也受到國王的禮遇和尊重。於是他在國王面前，想要通過辯論來取勝。他對尊者說：『我理解的是默論，不需要言語表達。』尊者說：『誰來判斷勝負呢？』外道說：『不爭勝負，只取其義理。』尊者問：『你以什麼作為義理？』外道說：『以無心作為義理。』尊者說：『你既然無心，怎麼能有義理呢？』外道說：『我說無心，應當稱之為非義。』尊者說：『你說無心，應當稱之為非義；我說非心，應當是義而非名。』外道說：『當義而非名，誰能辨別義理？』尊者說：『你名非義，這個名又是什麼名？』外道說：『爲了辨別非義，所以稱之為無名。』尊者說：『名既然不是名，義也不是義，那麼辨別者是名，應當辨別什麼？』就這樣往返辯論了五十九次，外道啞口無言，心悅誠服。", "尊者又名婆羅多那（意為別業），又名婆羅多羅（意為泉眾）。這兩個名字的由來是，當初中天竺王苑內有一泉水，水熱得無法靠近。國王迦勝以此事請教尊者。尊者說：『泉水發熱有三種原因：一是下面有熱石，二是鬼的作為，三是神靈的作為。這屬於神靈的作為。』於是尊者命人點燃香，來到泉邊，為神靈懺悔。不久，有神顯現，感謝尊者使其得以解脫。七天後，泉水變得清澈冰涼，恢復了普通泉水的樣子。因此，中竺和北竺又用這兩個名字來稱呼尊者。", "後來，尊者將佛法傳給了不如蜜多（名字含義未知）。不如蜜多問：『衣缽可以傳嗎？』尊者說：『這衣缽是爲了困難的時候，用來作為證明。你自身沒有困難，教化能夠普及十方，何必藉助傳衣呢？』", "表曰：『非究竟不與阇黎。』堯封潛曰：『不可作沙彌行者見解。』", "第二十六祖不如蜜多尊者", "姓剎帝利（印度四大種姓之一），是南印度王子，婆舍斯多（名字含義未知），到達南天，隱居山中。", "", "", "english_translations": [ "English version:", "When discussing knowledge and perception (知見, zhījiàn), know that both originate from the mind. The present moment of mind is knowledge and perception, and knowledge and perception are in the present moment. After the Venerable (referring to Venerable Poḷata) attained the Dharma, he later went to Central India. King Kāsya (迦勝) respectfully made offerings to him. At that time, there was a heretic named 'No-Self Venerable' (無我尊, Wúwǒ Zūn), who had previously been honored and respected by the king. So he wanted to defeat the Venerable through debate in front of the king. He said to the Venerable: 'I understand the silent doctrine; it doesn't require verbal expression.' The Venerable said: 'Who will judge the victory or defeat?' The heretic said: 'We don't contend for victory or defeat; we only seek the meaning.' The Venerable asked: 'What do you take as meaning?' The heretic said: 'Taking no-mind as meaning.' The Venerable said: 'Since you have no-mind, how can you have meaning?' The heretic said: 'When I say no-mind, it should be called non-meaning.' The Venerable said: 'When you say no-mind, it should be called non-meaning; when I say non-mind, it should be meaning rather than name.' The heretic said: 'When it is meaning rather than name, who can distinguish the meaning?' The Venerable said: 'Your name is non-meaning; what name is this name?' The heretic said: 'To distinguish non-meaning, it is called no-name.' The Venerable said: 'Since the name is not a name, and the meaning is not a meaning, then the one who distinguishes is a name; what should he distinguish?' In this way, after debating back and forth fifty-nine times, the heretic was speechless and sincerely convinced.", "The Venerable was also named Poḷatana (婆羅多那), meaning 'Separate Karma' (別業, Biéyè), and Poḷatara (婆羅多羅), meaning 'Spring Assembly' (泉眾, Quánzhòng). The origin of these two names is that there was a spring within the royal garden of the Central Indian King Kāsya, and the water was so hot that it was impossible to approach. King Kāsya asked the Venerable about this. The Venerable said: 'There are three reasons for the spring's heat: first, there are hot stones below; second, it is the work of ghosts; third, it is the work of spirits. This belongs to the work of spirits.' So the Venerable ordered people to light incense and come to the spring to repent for the spirits. Soon, a spirit appeared, thanking the Venerable for allowing it to be liberated. After seven days, the spring became clear and cool, returning to its normal state. Therefore, Central India and Northern India also used these two names to refer to the Venerable.", "Later, the Venerable transmitted the Dharma to Anūpamitra (不如蜜多, Bùrú Mìduō) (meaning of the name unknown). Anūpamitra asked: 'Can the robe be transmitted?' The Venerable said: 'This robe is used as proof in times of difficulty. You yourself have no difficulties, and your teachings can spread throughout the ten directions. Why rely on transmitting the robe?'", "The commentary says: 'It is not given to the Ācārya (阇黎, Āchālí) unless it is ultimate.' Yáo Fēngqián said: 'It should not be interpreted as the view of a Śrāmaṇera (沙彌, Shāmí) practitioner.'", "The Twenty-sixth Patriarch, Venerable Anūpamitra", "His surname was Kṣatriya (剎帝利, Chàdìlì) (one of the four castes in India), and he was a prince of Southern India, Vāsaṭṭha (婆舍斯多, Póshèsīduō) (meaning of the name unknown). He arrived in Southern India and lived in seclusion in the mountains." ] }

谷。王天德迎請供養。王有二子。長曰德勝。兇暴而色力充盛。次即尊者。和柔而常嬰疾苦。王以問斯多。為陳因果。王敬信受。有咒術師。忌斯多。置毒食中。斯多知而食之。彼反受毒。遂投斯多出家。后六十載。德勝即位。惑外道說。因詰斯多曰。師子尊者。已遇罽賓國王難。何緣付法。斯多出師子尊者所付僧伽黎。示勝。勝命焚之。衣出五色光。薪盡如故。勝乃追悔致禮。初勝欲抑斯多。尊者往諫。因囚之。至是立出尊者。尊者遂求出家。斯多問曰。汝欲出家。當爲何事。尊者曰。我若出家。不為其事。斯多曰。不為何事。尊者曰。不為俗事。斯多曰。當爲何事。尊者曰。當爲佛事。斯多曰。王子智慧天至。必諸聖降跡。即度出家。侍斯多六年。後於王宮受具。羯磨之際。大地震動。乃付法。偈曰。聖人說知見。當境無是非。我今悟真性無道亦無理○尊者得法后。至東印度。其王堅固。奉外道師長爪梵志。尊者至。王問曰。師來何為。曰將度眾生。曰以何法度。曰各以其類度之。梵志即化為一大山。于尊者頂上。勢且下壓。尊者指之。山遽移在彼眾頂上。復以手按地。地動。五百外道皆不能立。梵志怖懼懺禮。尊者覆按地地靜。指山山滅。王異日大治齋。集諸外道。懇尊者預會。尊者初不欲行。而知所會地將陷

。乃往。王曰。師肯來耶。尊者曰。吾非應供。來救死耳。此地已為龍窟。須臾當下陷。王恐。與其眾如高原。反顧其地。已淵然成湫矣。王益敬信。尊者為演法。即辭王曰。化緣已終。將歸寂滅。愿王于最上乘。無忘外護。即還本座。現形如日。

表曰。兄弟得共林泉與道伴一處。嚙嚼此事。也須慶幸始得。堯封潛曰。九萬里則風斯下耳。

二十七祖般若多羅尊者

東印度人。婆羅門子。幼失父母。不知名氏。或自言瓔珞。人遂名曰瓔珞童子。丐行閭里。有問。汝行何急。即曰。汝行何緩。問何姓。即曰。與汝同姓。人莫測之。初不如蜜多於國演法時。謂王曰。王國有聖人。當繼吾法。一日王與不如蜜多。同車而出。尊者稽首於前。蜜多曰。汝憶往事否。尊者曰。我念往劫中。與師同居。師演摩訶般若。我演甚深修多。羅。今日之事。蓋契昔因。蜜多顧王曰。此大勢至菩薩也。繼后出二人。一人化南印度。一人緣在震旦。九年卻返此方。即以昔因故。名為般若多羅。付法偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智○尊者因東印度國王請齋次。王乃問。諸人盡轉經。師獨為何不轉。尊者曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是經。百千萬億卷。非但一卷兩卷。

表曰

【現代漢語翻譯】現代漢語譯本：於是（他）前往（王宮）。國王問道：『師父肯來嗎？』尊者說：『我不是來應供的，是來救人的。這地方已經成了龍窟，很快就要塌陷。』國王害怕，和他的臣民到了高地上，回頭看那地方，已經深陷成水池了。國王更加敬重信服（尊者）。尊者為（國王）演說佛法，隨即告辭國王說：『教化的緣分已經結束，我將歸於寂滅。希望大王對於最上乘佛法，不要忘記護持。』說完就回到原來的座位，顯現出像太陽一樣的光芒。

表曰：兄弟們能夠一起在山林泉水邊，與道友們一起，仔細研究這件事，也應該感到慶幸才是。堯封潛說：九萬里高空，風才能吹到啊。

二十七祖般若多羅尊者（？-？）

是東印度人。是婆羅門的孩子。小時候失去了父母，不知道姓名。有人說他叫瓔珞，人們就叫他瓔珞童子。他沿街乞討。有人問他：『你走這麼急做什麼？』他就說：『你走這麼慢做什麼？』問他姓什麼，他就說：『和你同姓。』人們都不能理解他。當初不如蜜多（Punyamitra）在國中演說佛法時，對國王說：『國王的國土裡有聖人，將繼承我的佛法。』一天，國王和不如蜜多（Punyamitra）同乘一輛車外出，尊者在前面行禮。蜜多（Punyamitra）說：『你還記得過去的事情嗎？』尊者說：『我記得往昔，和師父您同住在一起，師父您演說摩訶般若，我演說甚深修多羅。今天的事情，是符合過去的因緣。』蜜多（Punyamitra）回頭對國王說：『這位是大勢至菩薩啊。』（尊者）之後會出去兩個人，一個人教化南印度，一個人與震旦（中國）有緣分，九年後會返回這裡。因此因為過去的因緣，名為般若多羅（Prajnatara）。付法偈說：真性心地藏，無頭也無尾。應緣而化物，方便呼為智。尊者因為東印度國王請他齋戒，國王就問：『大家都在轉經，師父您為什麼不轉經？』尊者說：『貧道出息不隨眾緣，入息不居蘊界。常轉如是經，百千萬億卷，非但一卷兩卷。』

表曰：

【English Translation】 English version: Thereupon, (he) went. The king asked, 'Will the master come?' The Venerable said, 'I am not here to receive offerings, but to save lives. This place has already become a dragon's lair and will soon collapse.' The king was afraid and, with his people, went to higher ground. Looking back at the place, it had already sunk deeply into a pool. The king became even more respectful and faithful (to the Venerable). The Venerable expounded the Dharma for (the king), and then bid farewell to the king, saying, 'The karmic affinity for teaching has ended, and I will return to quiescence. May the Great King not forget to protect the highest vehicle of Dharma.' After saying this, he returned to his original seat and manifested a form like the sun.

Biao said: Brothers being able to share the forest springs with fellow practitioners and carefully study this matter together should be considered fortunate. Yao Fengqian said: Only at a height of ninety thousand miles can the wind reach.

The Twenty-seventh Patriarch, Prajnatara (?-?)

Was from East India. He was the son of a Brahmin. He lost his parents at a young age and his name was unknown. Some said he was called Yingluo, so people called him Yingluo Boy (Yingluo Child). He begged for alms in the villages. Someone asked him, 'Why are you walking so fast?' He replied, 'Why are you walking so slowly?' Asked what his surname was, he said, 'The same as yours.' People could not understand him. Initially, when Punyamitra was expounding the Dharma in the kingdom, he said to the king, 'There is a sage in the king's land who will inherit my Dharma.' One day, the king and Punyamitra were traveling in the same carriage, and the Venerable bowed before them. Punyamitra said, 'Do you remember the past?' The Venerable said, 'I remember in a past kalpa, I lived with you, Master. You expounded the Maha Prajna, and I expounded the profound Sutra. Today's events are in accordance with past causes.' Punyamitra turned to the king and said, 'This is the Bodhisattva Mahasthamaprapta.' (The Venerable) will later send out two people, one to teach in South India, and one who has affinity with Zhendan (China), and after nine years will return here. Therefore, because of past causes, he is named Prajnatara. The verse of Dharma transmission says: The true nature is the mind-ground treasury, without head or tail. Responding to conditions to transform beings, conveniently called wisdom. Because the King of East India invited the Venerable to a vegetarian feast, the king asked, 'Everyone is turning the scriptures, why are you alone not turning the scriptures?' The Venerable said, 'This poor monk's outgoing breath does not follow the conditions, and the incoming breath does not dwell in the aggregates and realms. I constantly turn such scriptures, hundreds of thousands of millions of volumes, not just one or two volumes.'

Biao said:

。深深無底。淺淺無源。堯封潛曰。旁照三天下。正照四天下。

二十八祖菩提達磨大師

南天竺國香至王第三子也。姓剎帝利。本名菩提多羅。般若多羅尊者得法后。至南印土。香至王尊重供養。施無價寶珠。王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。尊者欲試其所得。以所施珠。問三王子曰。此珠圓明。有能及否。月凈功德皆曰。此珠七寶中尊。固無逾也。祖曰。此是世珠。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠。而辨世珠。寶不自寶者。要假智寶。以明法寶。然則師有其道。其寶即現。眾生有道。其寶亦然。尊者嘆其辯慧。乃復問曰。于諸物中。何物無相。曰于諸物中。不起無相。又問。于諸物中。何物最高。曰于諸物中。人我最高。又問。于諸物中。何物最大。曰于諸物中。法性最大。尊者知是法器。以時尚未至。且默而混之。及香至王厭世。眾皆號絕。菩提多羅。獨于柩前入定。經七日而出。遂依尊者求出家。受具得法。尊者謂曰。汝于諸法。

【現代漢語翻譯】現代漢語譯本：深深的，沒有底；淺淺的，沒有源頭。堯帝時期，人們稱之為『潛』。它的光芒普照三千世界，正照四大部洲。

第二十八祖菩提達摩大師（約公元470-543年）

是南天竺國香至王（姓名）的第三個兒子，屬於剎帝利種姓。原本的名字是菩提多羅（覺悟），般若多羅尊者（智慧度母）得法之後，來到南印度。香至王非常尊重並供養他，獻上了無價的寶珠。香至王有三個兒子，分別是月凈多羅（月亮般純潔的覺悟），功德多羅（功德的覺悟）和菩提多羅。尊者想要測試他們所學到的，就用所獻上的寶珠，問三個王子說：『這顆珠子圓潤明亮，有誰能說出它的價值嗎？』月凈多羅和功德多羅都說：『這顆珠子是七寶中最尊貴的，沒有東西可以超過它。』菩提達摩大師說：『這是世俗的珠子，還不足以稱為最上。在所有的寶物中，法寶才是最上的；這是世俗的光明，還不足以稱為最上，在所有的光明中，智慧的光明才是最上的；這是世俗的明亮，還不足以稱為最上，在所有的明亮中，心地的明亮才是最上的。這顆珠子的光明，不能自己照亮自己，需要藉助智慧的光明，才能辨別它。既然辨別了它，就能知道它是珠子。既然知道它是珠子，就能明白它的寶貴。如果明白了它的寶貴，寶貴不是它自己寶貴；如果辨別了這顆珠子，珠子不是它自己是珠子。珠子不是它自己是珠子，需要藉助智慧的珠子，才能辨別世俗的珠子；寶貴不是它自己寶貴，需要藉助智慧的寶貴，才能明白佛法的寶貴。這樣說來，如果老師掌握了真理，寶物就會顯現；眾生掌握了真理，寶物也是一樣會顯現。』尊者讚歎他的辯才和智慧，於是又問：『在所有的事物中，什麼事物沒有相狀？』菩提多羅回答說：『在所有的事物中，不起心動念就沒有相狀。』又問：『在所有的事物中，什麼事物最高？』回答說：『在所有的事物中，人我的執著最高。』又問：『在所有的事物中，什麼事物最大？』回答說：『在所有的事物中，法性最大。』尊者知道他是可以傳法的法器，但因為時機還沒有到，就暫時不顯露，把他混在眾人之中。等到香至王去世，大家都號啕大哭，只有菩提多羅在靈柩前入定，經過七天才出來，於是就跟隨般若多羅尊者請求出家，受具足戒，得到了佛法。尊者對他說：『你對於諸法，』

【English Translation】 English version: Deep, without a bottom; shallow, without a source. In the time of Emperor Yao, it was called 'Potential'. Its light shines universally over the three thousand worlds, and directly illuminates the four major continents.

The Twenty-eighth Patriarch, Bodhidharma (approximately 470-543 AD)

He was the third son of King Xiangzhi (name) of South India, belonging to the Kshatriya caste. His original name was Bodhitara (Enlightenment). After Prajnatara (Wisdom Mother) attained the Dharma, he came to South India. King Xiangzhi greatly respected and made offerings to him, presenting priceless jewels. King Xiangzhi had three sons, namely Yuejingduoluo (Moon-like Pure Enlightenment), Gongdeduoluo (Meritorious Enlightenment), and Bodhitara. The Venerable One wanted to test what they had learned, so he used the presented jewel and asked the three princes, 'This jewel is round and bright, can anyone tell its value?' Yuejingduoluo and Gongdeduoluo both said, 'This jewel is the most precious among the seven treasures, and nothing can surpass it.' Bodhidharma said, 'This is a worldly jewel, not worthy of being called the highest. Among all treasures, the Dharma treasure is the highest; this is worldly light, not worthy of being called the highest, among all lights, the light of wisdom is the highest; this is worldly brightness, not worthy of being called the highest, among all brightness, the brightness of the mind is the highest. The light of this jewel cannot illuminate itself, it needs to borrow the light of wisdom to distinguish it. Since it is distinguished, it can be known as a jewel. Since it is known as a jewel, its preciousness can be understood. If its preciousness is understood, the preciousness is not its own; if this jewel is distinguished, the jewel is not its own. The jewel is not its own, it needs to borrow the jewel of wisdom to distinguish the worldly jewel; the preciousness is not its own, it needs to borrow the treasure of wisdom to understand the preciousness of the Dharma. In this way, if the teacher grasps the truth, the treasure will appear; if sentient beings grasp the truth, the treasure will also appear.' The Venerable One praised his eloquence and wisdom, and then asked, 'Among all things, what has no form?' Bodhitara replied, 'Among all things, not arising thoughts has no form.' He also asked, 'Among all things, what is the highest?' He replied, 'Among all things, the attachment to self is the highest.' He also asked, 'Among all things, what is the greatest?' He replied, 'Among all things, the Dharma-nature is the greatest.' The Venerable One knew that he was a vessel for transmitting the Dharma, but because the time had not yet come, he temporarily concealed it and mixed him among the crowd. When King Xiangzhi passed away, everyone wailed and cried, but Bodhitara entered Samadhi in front of the coffin, and came out after seven days, so he followed Prajnatara to request ordination, received full ordination, and obtained the Dharma. The Venerable One said to him, 'You, regarding all Dharmas,'

已得通量。達磨者。通大之義也。宜名達磨。因改今名。祖恭稟教義。服勤四十年。迨尊者順世。演化本國。化被南天。聲馳五印。經六十載。度無量眾。念東震旦國。佛記后五百歲。般若智燈。運光于彼。遂囑弟子不若蜜多羅。住天竺傳法。而躬至震旦。乃辭祖塔別學侶。且謂王曰。勤修白業。吾去一九即回。祖泛重溟。凡三週寒暑。達于南海。實梁普通七年庚子歲。九月二十一日也。廣州刺史蕭昂。具禮迎供。表聞武帝。帝遣使赍詔迎請。以十月一日至金陵○帝問曰。朕即位以來。造寺寫經度僧。不可勝紀。有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但人天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。帝又問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰不識。帝不悟。

表曰。可以一掌置熟視之。堯封潛曰。云里帝城雙鳳闕。雨中春樹萬人家。

第二十九祖慧可大師

武牢人。姬氏子。父寂。以無子。禱祈既久。一夕有異光照室。母遂懷妊。故生而名之曰光。少則超然。博極載籍。尤善談老莊。后覽佛乘。遂盡棄去。依寶靜禪師出家。遍學大小乘義。年三十三返香山。終日宴坐。又八年。于

【現代漢語翻譯】現代漢語譯本已經獲得了通達的理解。『達磨』（Dharma）者，是通達廣大的意思。應該就叫達磨。因此更改了現在的名字。祖師恭敬地接受教義，勤奮修行四十年。等到尊者圓寂后，就在本國弘揚佛法，教化普及南印度，聲名遠播五印度。經歷了六十年，度化了無量的眾生。考慮到東方的震旦國（中國），佛陀曾經預言在涅槃后五百年，般若智慧的明燈，會在那裡發光。於是囑咐弟子不若蜜多羅（Buddhamitra），留在天竺（印度）傳法，而自己親自前往震旦（中國）。於是告別祖師塔和同修的僧侶，並且對國王說：『勤奮修習清凈的善業，我離開十九年就會回來。』祖師乘船渡過茫茫大海，總共經歷了三年多的時間，到達南海，實際上是梁朝普通七年庚子歲（526年）九月二十一日。廣州刺史蕭昂，以隆重的禮節迎接供養，上表稟告武帝。武帝派遣使者帶著詔書迎接邀請。在十月初一到達金陵。皇帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，數不勝數，有什麼功德？』祖師說：『並沒有功德。』皇帝說：『為什麼沒有功德？』祖師說：『這些只是人天小果，有漏洞的因，像影子跟隨形體一樣，雖然有卻不是真實的。』皇帝說：『如何才是真功德？』祖師說：『清凈智慧，玄妙圓滿，本體自然空寂。這樣的功德，不能用世俗的方法追求。』皇帝又問：『如何是聖諦第一義？』祖師說：『廓然空寂，沒有聖者。』皇帝說：『站在朕面前的是誰？』祖師說：『不認識。』皇帝沒有領悟。

表上說：『可以用一隻手掌放置，仔細觀看。』堯封潛說：『云里帝城雙鳳闕，雨中春樹萬人家。』

第二十九祖慧可大師

是武牢人，姬姓之子。父親寂，因為沒有兒子，祈禱了很久。一天晚上有奇異的光芒照亮房間，母親於是懷孕。所以出生后給他取名叫光。從小就超凡脫俗，廣泛閱讀各種書籍，尤其擅長談論老子和莊子。後來閱讀了佛法，於是全部拋棄。依止寶靜禪師出家，廣泛學習大小乘的義理。三十三歲返回香山，整天靜坐。又過了八年，在

【English Translation】 English version He had already attained thorough understanding. 『Dharma』 (達磨) means thorough understanding of the great principle. He should be named Dharma. Hence, his current name was changed. The Patriarch respectfully received the teachings and diligently practiced for forty years. After the Venerable One passed away, he propagated the Dharma in his own country, and his teachings spread to South India, with his reputation reaching the five Indias. Over sixty years, he liberated countless beings. Considering the Eastern land of Zhen Dan (震旦, China), the Buddha had prophesied that five hundred years after his Nirvana, the lamp of Prajna wisdom would shine there. Therefore, he instructed his disciple Buddhamitra (不若蜜多羅) to stay in Tianzhu (天竺, India) to transmit the Dharma, while he himself went to Zhen Dan (震旦, China). He bid farewell to the Patriarch's stupa and fellow monks, and said to the king: 『Diligently cultivate pure good karma, and I will return nineteen years after my departure.』 The Patriarch crossed the vast ocean, taking more than three years to reach the South Sea, which was actually the seventh year of the Putong era of the Liang Dynasty, the year Gengzi (庚子, 526 AD), on the twenty-first day of the ninth month. Xiao Ang, the governor of Guangzhou, greeted and provided offerings with great ceremony, and reported to Emperor Wu. The Emperor sent envoys with an imperial edict to welcome and invite him. On the first day of the tenth month, he arrived in Jinling. The Emperor asked: 『Since I ascended the throne, I have built temples, transcribed scriptures, and ordained monks, countless in number. What merit have I gained?』 The Patriarch said: 『No merit at all.』 The Emperor said: 『Why is there no merit?』 The Patriarch said: 『These are merely small fruits of humans and devas, causes with outflows, like shadows following forms, existing but not real.』 The Emperor said: 『What is true merit?』 The Patriarch said: 『Pure wisdom, wonderfully complete, the essence is naturally empty and still. Such merit cannot be sought through worldly means.』 The Emperor then asked: 『What is the first meaning of the Noble Truths?』 The Patriarch said: 『Vast and empty, there are no sages.』 The Emperor said: 『Who is standing before me?』 The Patriarch said: 『I do not know.』 The Emperor did not understand.

The memorial stated: 『It can be placed on the palm of one's hand and carefully observed.』 Yao Fengqian said: 『The imperial city in the clouds has twin phoenix towers, ten thousand families with spring trees in the rain.』

The Twenty-ninth Patriarch, Great Master Huike (慧可)

Was a native of Wulao, a son of the Ji family. His father, Ji, having no son, prayed for a long time. One night, a strange light illuminated the room, and his mother became pregnant. Therefore, he was named Guang at birth. From a young age, he was extraordinary, widely read in various books, and especially skilled in discussing Laozi and Zhuangzi. Later, he read the Buddhist teachings and abandoned them all. He became a monk under Chan Master Baojing, and extensively studied the doctrines of the Mahayana and Hinayana. At the age of thirty-three, he returned to Xiangshan and sat in meditation all day long. After another eight years, at

寂默中。忽見一神人。謂曰。將欲受果。汝其南矣。翌日覺頭痛如刺。欲治之。忽聞空中曰。此換骨也。往見靜。述其事。靜視之。見頂骨峣然。如五峰秀出。以有神異。更名神光。靜語祖曰。汝相吉祥。而神令汝南。彼少林有達磨大士。必汝師矣。祖遂造少室參承。達磨端坐面壁。莫聞誨勵。祖自惟曰。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。值大雪。祖夜侍立。遲明積雪過膝。立愈恭。達磨顧而憫之。問曰。汝久立雪中。當求何事。祖悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。達磨曰。諸佛無上妙道。曠劫精勤。能行難行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。徒勞勤苦。祖聞誨勵。潛取利刀。自斷左臂。置達磨前。達磨知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。達磨因與易名。曰慧可。乃曰。諸佛法印。可得聞乎。達磨曰。諸佛法印。匪從人得。祖曰。我心未寧。乞師與安。達磨曰。將心來。與汝安。祖良久曰。覓心了不可得。達磨曰。我與汝安心竟。越九年。達磨欲返天竺。命門人曰。時將至矣。汝等盍言所得乎。有道副對曰。如我所見。不執文字。不離文字。而為道用。達磨曰。汝得我皮。尼總持曰。我今所解。如慶喜見阿閦

【現代漢語翻譯】寂靜之中，忽然看見一位神人，對我說：『你將要證得果位，應該前往南方。』第二天醒來，感到頭痛如針刺一般。想要醫治，忽然聽到空中傳來聲音說：『這是在為你更換骨頭。』於是前去拜見靜禪師，向他講述了這件事。靜禪師仔細觀察我的頭頂，看到頂骨高聳，像五座山峰秀麗地聳立著。因為這件事的神奇，於是給我改名為神光（指慧可）。靜禪師對我說：『你的相貌吉祥，而且神靈讓你前往南方，那裡的少林寺有達磨（Bodhidharma）大師，必定是你的老師。』於是我前往少室山，侍奉達磨（Bodhidharma）。達磨（Bodhidharma）只是端坐面壁，沒有聽到任何教誨和鼓勵。我心想：『過去的人爲了求道，不惜敲碎骨頭取出骨髓，刺破身體用血來充飢，鋪開頭髮遮蓋泥土，跳下懸崖餵養老虎。古人尚且如此，我又算什麼呢？』正值大雪，我在夜晚侍立在達磨（Bodhidharma）身邊，直到天亮積雪已經沒過膝蓋，我站立得更加恭敬。達磨（Bodhidharma）回頭憐憫地看著我，問道：『你長時間站立在雪中，想要尋求什麼？』我悲傷地流著眼淚說：『只希望和尚您慈悲，開啟甘露之門，廣度眾生。』達磨（Bodhidharma）說：『諸佛無上的微妙之道，需要經過漫長的時間精進勤奮，能夠做到難做之事，忍受難以忍受之苦。難道憑藉小小的德行和小小的智慧，輕率地、傲慢地想要獲得真正的佛法嗎？那只是徒勞地勤奮和辛苦。』我聽了達磨（Bodhidharma）的教誨和鼓勵，悄悄地拿起鋒利的刀，自己砍斷了左臂，放在達磨（Bodhidharma）面前。達磨（Bodhidharma）知道我是可以造就的法器，於是說：『諸佛最初求道的時候，爲了佛法忘記自己的身體。你現在在我面前斷臂，你的求法之心也可以認可。』達磨（Bodhidharma）因此給我改名為慧可（Huike），並說：『諸佛的法印，可以聽聞嗎？』達磨（Bodhidharma）說：『諸佛的法印，不是從別人那裡可以得到的。』我說：『我的心還沒有安定，懇請師父為我安心。』達磨（Bodhidharma）說：『把你的心拿來，我為你安。』我過了很久說：『尋找心，最終卻找不到。』達磨（Bodhidharma）說：『我已經為你安心完畢了。』過了九年，達磨（Bodhidharma）想要返回天竺（India），命令弟子們說：『時間將要到了，你們何不說說各自的所得呢？』有道副回答說：『以我所見，不執著于文字，也不脫離文字，而是將文字作為修道的工具。』達磨（Bodhidharma）說：『你得到了我的皮。』尼總持說：『我現在所理解的，就像慶喜（Ananda）見到阿閦（Akshobhya）佛一樣，一見之後就再也不會改變。』現代漢語譯本

【English Translation】 In silent meditation, I suddenly saw a divine being who said to me, 'You are about to receive the fruit of enlightenment; you should go south.' The next day, I awoke with a headache like being stabbed with needles. As I was about to seek treatment, I suddenly heard a voice from the sky saying, 'This is the changing of your bones.' So I went to see Zen Master Jing and told him what had happened. Zen Master Jing examined my head carefully and saw that the top of my skull was raised, like five peaks rising beautifully. Because of this miraculous event, he renamed me Shenguang (Divine Light) (referring to Huike). Zen Master Jing said to me, 'Your appearance is auspicious, and the divine being has instructed you to go south. There, at Shaolin Temple, is the great master Bodhidharma (達磨), who will surely be your teacher.' So I went to Shaoshi Mountain to serve Bodhidharma (達磨). Bodhidharma (達磨) simply sat facing the wall in meditation, and I heard no teachings or encouragement. I thought to myself, 'In the past, people seeking the Way would break their bones to extract marrow, pierce their bodies to draw blood for sustenance, spread their hair to cover mud, and throw themselves off cliffs to feed tigers. If the ancients were like this, then what am I?' It happened to be a heavy snowfall. I stood in attendance by Bodhidharma (達磨)'s side throughout the night, and by dawn the accumulated snow was over my knees. I stood even more respectfully. Bodhidharma (達磨) turned and looked at me with compassion, asking, 'What do you seek, standing in the snow for so long?' I wept with sorrow and said, 'I only wish that you, venerable monk, would have compassion and open the gate of nectar, to widely liberate all beings.' Bodhidharma (達磨) said, 'The unsurpassed, wondrous Way of all Buddhas requires diligent effort over countless eons, being able to do what is difficult to do, and enduring what is difficult to endure. How can you, with your small virtue and small wisdom, lightly and arrogantly hope to attain the true vehicle? That would only be futile effort and hardship.' Hearing Bodhidharma (達磨)'s teachings and encouragement, I secretly took a sharp knife and cut off my left arm, placing it before Bodhidharma (達磨). Bodhidharma (達磨), knowing that I was a vessel capable of being molded, said, 'When the Buddhas initially sought the Way, they forgot their bodies for the sake of the Dharma. Now you have cut off your arm before me; your seeking of the Dharma is also acceptable.' Bodhidharma (達磨) then changed my name to Huike (慧可), and said, 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma (達磨) said, 'The Dharma seal of all Buddhas cannot be obtained from others.' I said, 'My mind is not yet at peace; I beg the master to pacify it for me.' Bodhidharma (達磨) said, 'Bring your mind here, and I will pacify it for you.' After a long time, I said, 'Searching for the mind, I ultimately cannot find it.' Bodhidharma (達磨) said, 'I have already pacified your mind completely.' After nine years, Bodhidharma (達磨) wished to return to India (天竺), and instructed his disciples, saying, 'The time is approaching; why don't you each speak of what you have attained?' Daofu (道副) replied, 'As I see it, one does not cling to words, nor does one depart from words, but uses words as a tool for cultivating the Way.' Bodhidharma (達磨) said, 'You have obtained my skin.' Bhiksuni Zongchi (尼總持) said, 'As I now understand it, it is like Ananda (慶喜) seeing Akshobhya (阿閦) Buddha; once seen, it will never change.' English version

佛國。一見更不再見。達磨曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處無一法可得。達磨曰。汝得吾骨。最後祖禮三拜。依位而立。達磨曰。汝得吾髓。乃顧祖而告曰。昔如來以正法眼。付迦葉大士。展轉囑累而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。祖曰。請師指陳。達磨曰。內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣。並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。達磨又曰。吾有楞伽經四卷。亦用付汝。即是如來心地要門。令諸眾生開示悟入。吾自到此。凡五度中毒。我嘗自出。而試之置石。石裂。緣吾本離南印。來此東土。見赤縣神州。有大乘氣象。遂逾海越漠。為法求人。際會未諧。如愚如訥。今得汝傳授。吾意已終○祖往鄴都化導。四眾皈依。三十四載。遂韜光混跡。變易儀相。或入酒肆。或過屠門。或習街談。或隨廝役。或問之曰。師是

道人。何故如是。祖曰。我自調心。何關汝事。

表曰。枯杌鬼。堯封潛曰。無行走之路。

第三十祖僧璨大師

不知何許人。北齊天平二年。年逾四十。以白衣謁可大師曰。弟子身纏風恙。請和尚懺罪。可大師曰。將罪來。與汝懺。祖良久曰。覓罪了不可得。可大師曰。與汝懺罪竟。宜依佛法僧住。祖曰。今見和尚。已知是僧。未審何名佛法。可大師曰。是心是佛。是心是法。法佛無二。僧寶亦然。祖曰。今日始知。罪性不在內。不在外。不在中間。如其心然。佛法無二也。可大師深器之。即為剃髮曰。是吾寶也。宜名僧璨。其年三月十八日。于光福寺受具。自茲疾漸愈。執侍經二載。可大師遂囑累。付以衣法。偈曰。本來緣有地。因地種花生。本來無有種。花亦不曾生。又曰。汝受吾教。宜處深山。未可行化。當有國難。般若多羅懸記。所謂心中雖吉外頭兇者。是也。吾亦有宿累。今往酬之。汝諦思聖記。勿罹世難。善去善行。俟時傳付○祖著信心銘曰。至道無難。惟嫌揀擇。但莫憎愛。洞然明白。毫𨤲有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同大虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更

【現代漢語翻譯】現代漢語譯本：道人，你為何這樣？祖師（菩提達摩）說：『我自己在調伏內心，與你何干？』（註：祖師指菩提達摩，禪宗初祖）表和尚說：『（這是）枯木死灰的鬼。』堯封潛說：『（這是）沒有行走之路。』第三十祖僧璨大師（？-606）：不知是哪裡人。北齊天平二年（535），年齡超過四十歲。以在家居士的身份拜謁慧可大師說：『弟子身患風疾，請和尚為我懺悔罪過。』慧可大師說：『把你的罪拿來，我為你懺悔。』祖師沉默良久說：『尋找罪過，卻了不可得。』慧可大師說：『我已經為你懺悔完畢。你應該依佛、法、僧三寶而住。』祖師說：『如今見到和尚，已經知道是僧。不知什麼是佛法？』慧可大師說：『是心是佛，是心是法。法與佛沒有分別，僧寶也是如此。』祖師說：『今日才知，罪性不在內，不在外，不在中間，就像心一樣，佛法也沒有分別。』慧可大師非常器重他，就為他剃度，說：『這是我的寶貝啊，應該名為僧璨。』當年三月十八日，在光福寺受具足戒。從此疾病漸漸痊癒，執侍慧可大師兩年。慧可大師於是囑咐他，將衣缽和佛法傳付給他，偈語說：『本來緣有地，因地種花生。本來無有種，花亦不曾生。』又說：『你接受我的教法，應該身處深山，不可急於弘法。當有國家災難。般若多羅（Prajnadhara）曾經懸記，所謂心中雖吉外頭兇，就是指這件事。我也有宿世的業債，現在要前去償還。你仔細思考聖人的預言，不要遭遇世間的災難。好好離去，好好修行，等待時機傳付佛法。』祖師著《信心銘》說：『至道沒有困難，只是嫌人有所選擇。只要不憎恨也不貪愛，就能洞然明白。稍微有一點點差別，就如同天地般懸隔。想要（真理）現前，就不要存在順從或違逆的想法。違逆和順從相互爭鬥，這就是心病。不認識玄妙的旨意，徒勞地修習禪定。圓滿如同廣大的虛空，沒有欠缺也沒有剩餘。正是由於取捨，所以不如本然。不要追逐有為的因緣，不要安住于空寂的忍耐。以一種平等的心懷，泯滅一切而自然止息。停止動念迴歸寂止，停止』

【English Translation】 English version: Taoist, why are you like this? The Patriarch (Bodhidharma) said, 'I am adjusting my own mind, what does it have to do with you?' (Note: Patriarch refers to Bodhidharma, the first patriarch of Zen Buddhism) Monk Biao said, '(This is) a withered and decayed ghost.' Yao Fengqian said, '(This is) a road with no way to walk.' Thirtieth Patriarch, Great Master Sengcan (?-606): It is not known where he was from. In the second year of Tianping of the Northern Qi Dynasty (535), he was over forty years old. As a layman, he visited Great Master Huike and said, 'This disciple is afflicted with wind disease, please, Venerable, repent for my sins.' Great Master Huike said, 'Bring your sins here, and I will repent for you.' The Patriarch was silent for a long time and said, 'Searching for sins, I cannot find them.' Great Master Huike said, 'I have already finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' The Patriarch said, 'Now seeing the Venerable, I already know it is Sangha. I do not know what is Buddha-Dharma?' Great Master Huike said, 'This mind is Buddha, this mind is Dharma. Dharma and Buddha are not different, and so is the Sangha Jewel.' The Patriarch said, 'Today I know that the nature of sin is not inside, not outside, not in between, just like the mind, Buddha-Dharma is also not different.' Great Master Huike valued him very much, so he shaved his head and said, 'This is my treasure, he should be named Sengcan.' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he attended Great Master Huike for two years. Great Master Huike then instructed him to pass on the robe and Dharma to him, saying in a verse: 'Originally, there is a place for conditions, and flowers are grown because of the ground. Originally, there is no seed, and flowers have never been born.' He also said, 'You receive my teachings, you should be in the deep mountains, and you should not be in a hurry to promote the Dharma. There will be national disasters. Prajnadhara once predicted that what is meant by 'the heart is auspicious but the outside is ominous' refers to this matter. I also have karmic debts from past lives, and now I must go to repay them. You carefully consider the predictions of the sages, and do not encounter worldly disasters. Leave well, practice well, and wait for the opportunity to pass on the Dharma.' The Patriarch wrote the Inscription on Faith in Mind, saying: 'The Great Way is not difficult, it only dislikes choosing. Just do not hate or love, and you will be clearly aware. A slight difference is like heaven and earth being separated. If you want (the truth) to appear, do not have thoughts of compliance or opposition. Opposition and compliance fight each other, and this is a disease of the mind. Not knowing the profound meaning, it is in vain to practice meditation. Perfect like the vast void, without lack or excess. It is precisely because of taking and giving that it is not as it should be. Do not pursue conditioned causes, do not dwell in empty patience. With a kind of equal mind, extinguish everything and naturally cease. Stop moving thoughts and return to stillness, stop'

彌動。惟滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真。惟須息見二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沉。境由能境。能由境能。欲知兩段。原是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻空花。何勞把捉。得失是非。一時放卻。眼若不寐。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。惟言不

二。不二皆同。無不包容。十方智者。皆入此宗。宗非延促。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如是。何慮不必。信心不二。不二信心。言語道斷。非去來今。

表曰。猛虎鬚畔。光自照珠。堯封潛曰。如下天狀。

第三十一祖道信大師

姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門。宛如宿習。年始十四。往禮僧璨大師曰。愿和尚慈悲。乞與解脫法門。璨曰。誰縛汝。祖曰。無人縛。璨曰。何更求解脫乎。祖于言下大悟。服勞九載。後於吉州受戒。侍奉尤謹。璨屢試以玄微。知其緣熟。乃付衣法。偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生。又曰。昔可大師付吾法后。往鄴都行化。三十餘年。今吾得汝。何滯此乎。即適羅浮山。師既嗣祖風。攝心無寐。脅不至席者六十年。于隋大業十三載。領徒眾抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖愍之。教念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。稍稍引去○貞觀癸卯歲。太宗向師道味。欲瞻風彩。詔赴京。祖上表遜謝。前後三返。第四度命使曰。如果不起。取

【現代漢語翻譯】現代漢語譯本二。不二皆同。無不包容。十方智者（指對佛教真理有深刻理解的人）。皆入此宗（指禪宗）。宗（指禪宗的教義）非延促（不是長或短）。一念萬年（一個念頭可以包含無限的時間）。無在不在（無處不在）。十方目前（就在眼前）。極小同大（極小和極大是相同的）。忘絕境界（超越了所有對立的境界）。極大同小（極大和極小是相同的）。不見邊表（沒有邊界和表面）。有即是無（存在即是空無）。無即是有（空無即是存在）。若不如是（如果不能理解這一點）。必不須守（就沒有必要固守）。一即一切（一就是一切）。一切即一（一切就是一）。但能如是（只要能夠這樣理解）。何慮不必（還擔心什麼呢）。信心不二（對不二的信心）。不二信心（不二的信心）。言語道斷（語言無法表達）。非去來今（不是過去、現在、未來）。

表曰。猛虎鬚畔（猛虎的鬍鬚旁邊）。光自照珠（光芒自然照亮寶珠）。堯封潛曰（堯帝時期的封地潛這個地方說）。如下天狀（就像天空一樣）。

第三十一祖道信大師

姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗（佛教的空性理論）。諸解脫門（各種解脫的方法）。宛如宿習（就像前世已經學習過一樣）。年始十四。往禮僧璨大師曰。愿和尚慈悲。乞與解脫法門。璨曰。誰縛汝。祖曰。無人縛。璨曰。何更求解脫乎。祖于言下大悟。服勞九載。後於吉州受戒。侍奉尤謹。璨屢試以玄微。知其緣熟。乃付衣法。偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生。又曰。昔可大師付吾法后。往鄴都行化。三十餘年。今吾得汝。何滯此乎。即適羅浮山。師既嗣祖風。攝心無寐。脅不至席者六十年。于隋大業十三載（公元617年）。領徒眾抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖愍之。教念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。稍稍引去○貞觀癸卯歲（公元643年）。太宗向師道味。欲瞻風彩。詔赴京。祖上表遜謝。前後三返。第四度命使曰。如果不起。取

【English Translation】 English version Two. Non-duality is the same. It encompasses everything. The wise ones of the ten directions (those with a deep understanding of Buddhist truth) all enter this school (referring to Zen Buddhism). The school (referring to the teachings of Zen) is neither long nor short. One thought is ten thousand years (a single thought can contain infinite time). Nowhere is not present (omnipresent). The ten directions are right before your eyes. The extremely small is the same as the extremely large. Forget and transcend all boundaries. The extremely large is the same as the extremely small. No boundaries or surfaces are seen. Existence is emptiness. Emptiness is existence. If it is not so, then there is no need to hold on to it. One is all. All is one. If one can understand it this way, what worries are there? Faith in non-duality. Non-dual faith. The path of language is cut off. It is not past, present, or future.

The inscription says: Beside the tiger's whiskers, the light naturally illuminates the pearl. Yao's (a legendary sage king of China) fiefdom of Qian said: It is like the state of heaven.

The Thirty-first Patriarch, Great Master Daoxin

His surname was Sima. His family lived in Henei for generations. Later, they moved to Guangji County in Qizhou. He was born extraordinary. In his youth, he admired the school of emptiness (the Buddhist theory of emptiness). All the gates of liberation (various methods of liberation) were like habits from a previous life. At the age of fourteen, he went to pay respects to Great Master Sengcan, saying, 'May the Abbot have compassion and grant me the Dharma gate of liberation.' Sengcan said, 'Who binds you?' The Patriarch said, 'No one binds me.' Sengcan said, 'Then why seek liberation?' The Patriarch had a great enlightenment upon hearing these words. He served diligently for nine years. Later, he received the precepts in Jizhou and served with utmost care. Sengcan repeatedly tested him with profound mysteries, knowing that his affinity was ripe, and then passed on the robe and Dharma. The verse says: 'Although the flower seed depends on the earth, flowers grow from the earth. If no one sows the seed, the flower and the earth will be without life.' He also said, 'After Great Master Ke passed the Dharma to me, he went to Yedu to propagate the teachings for more than thirty years. Now that I have you, why should I stay here?' Then he went to Mount Luofu. The Master, having inherited the ancestral style, concentrated his mind without sleeping, and his side did not touch the mat for sixty years. In the thirteenth year of the Daye era of the Sui Dynasty (617 AD), he led his disciples to Jizhou. They encountered bandits besieging the city, and the siege lasted for seventy days. The masses were terrified. The Patriarch had compassion for them and taught them to recite the Maha Prajna. At that time, the bandits looked at the battlements and saw what appeared to be divine soldiers. They said to each other, 'There must be an extraordinary person inside the city,' and gradually withdrew. In the year of Guimao in the Zhenguan era (643 AD), Emperor Taizong admired the Master's virtue and wished to see his demeanor. He issued an edict summoning him to the capital. The Patriarch submitted a memorial declining the invitation three times. The fourth time, the emperor sent a messenger, saying, 'If you do not rise, take'

首來。使至山。諭旨。祖乃引頸就刃。神色儼然。使回。以狀聞。帝彌欽重。

表曰。與道有損有益。堯封潛曰。古人有不了之句。

第三十二祖弘忍大師

蘄州黃梅人也。先為破頭山中栽松道者。嘗請于道信曰。法道可得聞乎。信曰。汝已老。脫有聞。其能廣化耶。倘若再來。吾尚可遲汝。乃去行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾。我即敢行。女首肯之。即回䇿而去。女周氏季子也。歸輒孕。父母大惡逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見溯流而上。氣體鮮明。大驚。遂舉之。成童隨母乞食。里人呼為無姓兒。逢一智者。嘆曰。此子缺七種相。不逮如來。唐武德甲申歲。道信卻返蘄春。住破頭山。學侶云臻。一日往黃梅縣。路逢祖。見骨相奇秀。異乎常童。信問曰。子何姓。祖曰。姓即有。不是常姓。信曰。是何姓。祖曰。是佛性。信曰。汝無姓耶。祖曰。性空故無。信默識其法器。即俾侍者至其母所。乞令出家。母以宿緣故無難色。遂舍為弟子。以至付法傳衣。嗣化于破頭山○后法付盧能已。自後不復上堂。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問。衣法誰得耶。祖曰。能者得。

【現代漢語翻譯】現代漢語譯本：（使者）最初來到。（使者）到達山中，宣讀聖旨。道祖於是引頸就戮，神色莊重。使者返回，將情況稟告。（皇帝）更加欽佩尊重。

表奏說：『（有些事）對於道是有損害的，有些是有益處的。』堯封（人名）私下說：『古人有說不透的話啊。』

第三十二祖弘忍大師

弘忍大師是蘄州黃梅人。起初是破頭山中的一個栽松樹的道人。曾經向道信（四祖道信）請求說：『佛法大道可以聽聞嗎？』道信說：『你已經老了，即使聽聞了，又能廣泛教化嗎？如果能夠再來一次，我還可以等待你。』於是（道人）離開，走到水邊，看見一個女子在浣洗衣物，（道人）作揖說：『可以借宿一晚嗎？』女子說：『我有父親和兄長，可以去向他們請求。』（道人）說：『好的，我這就敢去。』女子點頭答應了他。道人隨即拄著枴杖離開了。這個女子是周氏的小女兒。回家后就懷孕了，父母非常厭惡她，把她趕走了。女子無處可去，白天在村裡給人家紡紗掙錢，晚上就住在公共旅館的屋檐下。不久生了一個兒子，（家人）認為是不祥之兆，於是把他丟棄在濁港中。第二天，（人們）看見（嬰兒）逆流而上，精神氣色鮮明。非常驚訝，於是把他抱了起來。長大后，（孩子）跟隨母親乞討為生。村裡人叫他『無姓兒』。遇到一個有智慧的人，嘆息說：『這個孩子缺少七種如來應有的相貌，不如如來。』唐朝武德甲申年（624年），道信返回蘄春，住在破頭山，來學習的人很多。一天，（道信）前往黃梅縣，在路上遇見弘忍，看見他骨骼相貌奇特俊秀，與一般的兒童不同。道信問：『你姓什麼？』弘忍說：『姓是有，但不是普通的姓。』道信問：『是什麼姓？』弘忍說：『是佛性。』道信問：『你沒有姓嗎？』弘忍說：『性本空，所以沒有。』道信默默地認識到他是可以傳法的法器，就讓侍者到他的母親那裡，請求讓她（弘忍）出家。母親因為有前世的因緣，所以沒有為難，於是捨棄（弘忍）為弟子。直到傳授佛法和衣缽，在破頭山繼承和弘揚佛法。後來將佛法傳給盧能（六祖慧能）后，從此不再上堂講法。大眾感到疑惑奇怪，詢問原因。弘忍說：『我的道已經傳開了，還問什麼呢？』又問：『衣缽佛法誰得到了呢？』弘忍說：『有能力的人得到了。』

【English Translation】 English version: Initially, the envoy arrived. Reaching the mountain, the envoy proclaimed the imperial decree. Thereupon, the ancestral master stretched his neck for the blade, his expression solemn. The envoy returned and reported the situation. The emperor held him in even greater esteem.

The memorial stated: 'Some things are detrimental to the Dao, while others are beneficial.' Yao Feng (person's name) privately said: 'The ancients had sayings that were not fully understood.'

The Thirty-second Patriarch, Great Master Hongren

Great Master Hongren was a native of Huangmei in Qizhou. Initially, he was a Daoist who planted pine trees in Potou Mountain. He once requested of Daoxin (the Fourth Patriarch Daoxin): 'Can the Dharma path be heard?' Daoxin said: 'You are already old. Even if you hear it, can you widely propagate it? If you were to come again, I might still wait for you.' Thereupon, (the Daoist) left and went to the water's edge, where he saw a woman washing clothes. (The Daoist) bowed and said: 'May I lodge here for the night?' The woman said: 'I have a father and elder brothers; you can go and ask them.' (The Daoist) said: 'Very well, I dare to go.' The woman nodded in agreement. The Daoist then left, leaning on his staff. This woman was the youngest daughter of the Zhou family. Upon returning home, she became pregnant, and her parents greatly detested her, driving her away. The woman had nowhere to go, so she earned a living by spinning yarn in the village during the day and stayed under the eaves of public inns at night. Before long, she gave birth to a son. (The family) considered it an ominous sign and discarded him in the Turbid Harbor. The next day, (people) saw (the infant) going upstream against the current, his spirit and complexion bright. Greatly astonished, they picked him up. When he grew up, (the child) followed his mother, begging for food. The villagers called him 'the child without a surname.' Encountering a wise man, he sighed and said: 'This child lacks seven of the marks of a Tathagata, not as good as the Tathagata.' In the year Jia Shen (624 AD) of the Wude era of the Tang Dynasty, Daoxin returned to Qichun and resided in Potou Mountain, where many came to study. One day, (Daoxin) went to Huangmei County and met Hongren on the road, seeing that his bones and features were extraordinary and handsome, different from ordinary children. Daoxin asked: 'What is your surname?' Hongren said: 'I do have a surname, but it is not a common one.' Daoxin asked: 'What is it?' Hongren said: 'It is Buddha-nature.' Daoxin asked: 'You have no surname?' Hongren said: 'Because nature is empty, I have none.' Daoxin silently recognized him as a vessel for the Dharma and sent a attendant to his mother, requesting that she allow (Hongren) to become a monk. Because of a past connection, the mother did not object, and so she relinquished (Hongren) as a disciple. Until he transmitted the Dharma and the robe, inheriting and propagating the Dharma at Potou Mountain. Later, after transmitting the Dharma to Luneng (the Sixth Patriarch Huineng), he no longer ascended the platform to preach. The assembly felt doubt and asked the reason. Hongren said: 'My Dao has already been transmitted, what more is there to ask?' They further asked: 'Who has obtained the robe and Dharma?' Hongren said: 'The capable one has obtained it.'

表曰。才施三拜。便合知有。二十下鐵棒。堯封潛曰。閨閣中物飏不下。

第三十三祖惠能大師

姓盧氏。父行瑫。母李氏。感異夢。覺而異香滿室。因有娠。六年乃生。毫光騰空。黎明有僧。來語祖之父曰。此子可名惠能。父曰。何謂也。僧曰。惠者以法惠濟眾生。能者能作佛事。語畢。不知所之。祖不飲母乳。遇夜神人。灌以甘露。三歲父喪。母𡠉居。家貧甚。幼則樵採鬻薪。以養母。一日負薪過市中。聞客讀金剛經。至應無所住而生其心。有所感悟。而問客曰。此何法也。曰此金剛經。黃梅東山五祖忍和尚。恒教人誦此經。祖聞語。勃然思出家求法。乃乞於一客。為其母備歲儲。遂辭母。直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略之姑也。嘗讀涅槃經。祖暫聽之。即為解說其義。尼遂持卷問字。祖曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。祖曰。諸佛妙理。非關文字。尼驚異之。告鄉里耆艾。請居寶林寺。寺廢已久。四眾營緝。朝夕奔湊。俄成寶坊。祖曰。我求大法。止此何為。遂棄之。抵黃梅。參弘忍大師。忍問曰。汝自何來。祖曰嶺南。忍曰。欲須何事。祖曰。唯求作佛。忍曰。嶺南人無佛性。若為得佛。祖曰。人即有南北。佛性豈然。忍令隨眾作務。祖曰。弟

【現代漢語翻譯】現代漢語譯本：表說道：『才施了三拜，便應該知道有（佛性）。』（卻要打）二十下鐵棒。堯封私下說：『閨房中的東西，（我）揚不出去。』

第三十三祖惠能大師

姓盧氏，父親名叫行瑫，母親姓李氏。母親夢感奇異，醒來時異香滿屋，因此懷孕。六年才生下惠能，出生時毫光騰空。黎明時有僧人來對惠能的父親說：『這個孩子可以取名惠能。』父親問：『為什麼這樣說？』僧人說：『惠，是用佛法恩惠濟度眾生；能，是能夠做佛事。』說完，不知去了哪裡。惠能不喝母親的乳汁，夜裡有神人，用甘露灌溉他。三歲時父親去世，母親守寡居住。家裡非常貧困，惠能從小就砍柴賣柴，用來贍養母親。一天，他揹著柴經過市場，聽到客人讀《金剛經》，讀到『應無所住而生其心』時，有所感悟，便問客人說：『這是什麼法？』客人說：『這是《金剛經》，黃梅東山五祖弘忍和尚經常教人誦讀這部經。』惠能聽了，忽然萌生出家求法的念頭，於是向一位客人乞求，為母親準備一年的儲備，便辭別母親，直接前往韶州。遇到高行之士劉志略，結為朋友。尼姑無盡藏，是劉志略的姑姑，曾經讀《涅槃經》，惠能稍微聽了一下，就為她解說其中的含義。尼姑於是拿著經卷問字。惠能說：『字我不認識，義理可以請問。』尼姑說：『字尚且不認識，怎麼能夠理解義理？』惠能說：『諸佛的微妙道理，與文字無關。』尼姑感到驚異。告訴鄉里的長者，請惠能住在寶林寺。寺廟荒廢已久，四眾弟子修繕整理，早晚奔波，很快建成一座寶坊。惠能說：『我求的是大法，只在這裡做什麼？』於是離開了寶林寺，前往黃梅，參拜弘忍大師。弘忍問：『你從哪裡來？』惠能說：『嶺南。』弘忍問：『想做什麼？』惠能說：『只求作佛。』弘忍說：『嶺南人沒有佛性，怎麼能夠成佛？』惠能說：『人有南北之分，佛性難道也是這樣嗎？』弘忍讓他隨眾做工。惠能說：『弟子

【English Translation】 English version: Biao said, 'Having performed three prostrations, one should know that there is (Buddha-nature).' (Yet you want to give) twenty blows with an iron rod. Yao Feng secretly said, 'Things from the boudoir, I cannot cast them away.'

The Thirty-third Patriarch, Great Master Huineng

His surname was Lu, his father's name was Xingtao, and his mother's surname was Li. His mother had a strange dream, and when she woke up, the room was filled with a strange fragrance, and thus she became pregnant. It took six years for Huineng to be born, and when he was born, a ray of light soared into the sky. At dawn, a monk came to Huineng's father and said, 'This child can be named Huineng.' The father asked, 'Why do you say that?' The monk said, 'Hui (惠) means to benefit and deliver sentient beings with the Dharma; Neng (能) means to be able to perform Buddha-deeds.' After saying this, he disappeared. Huineng did not drink his mother's milk, and at night a spirit-being poured nectar on him. His father died when he was three years old, and his mother lived in widowhood. The family was very poor, and Huineng chopped wood and sold it from a young age to support his mother. One day, he was carrying firewood through the market when he heard a guest reading the Diamond Sutra, and when he read 'one should produce the mind that abides nowhere,' he had an awakening and asked the guest, 'What is this Dharma?' The guest said, 'This is the Diamond Sutra, which the Fifth Patriarch Hongren (弘忍) of Dongshan (東山) in Huangmei (黃梅) often teaches people to recite.' Upon hearing this, Huineng suddenly had the thought of leaving home to seek the Dharma, so he begged from a guest to prepare a year's worth of provisions for his mother, and then bid farewell to his mother and went directly to Shaozhou (韶州). There he met the virtuous scholar Liu Zhilue (劉志略) and became friends with him. The nun Wujinzang (無盡藏), was Liu Zhilue's aunt, and she once read the Nirvana Sutra. Huineng listened to it briefly and explained its meaning to her. The nun then held the scroll and asked about the characters. Huineng said, 'I do not recognize the characters, but you can ask about the meaning.' The nun said, 'If you do not even recognize the characters, how can you understand the meaning?' Huineng said, 'The subtle principles of all Buddhas have nothing to do with words.' The nun was amazed and told the elders of the village, and invited Huineng to live in Baolin Temple (寶林寺). The temple had been abandoned for a long time, and the fourfold assembly repaired and renovated it, working diligently day and night, and soon built a precious monastery. Huineng said, 'I am seeking the Great Dharma, what am I doing here?' So he left Baolin Temple and went to Huangmei to pay homage to Great Master Hongren. Hongren asked, 'Where do you come from?' Huineng said, 'Lingnan (嶺南).' Hongren asked, 'What do you want to do?' Huineng said, 'I only seek to become a Buddha.' Hongren said, 'People from Lingnan have no Buddha-nature, how can you become a Buddha?' Huineng said, 'People have north and south, but is Buddha-nature also like that?' Hongren ordered him to work with the assembly. Huineng said, 'Disciple'

子自心。常生智慧。不離自性。即是福田。未審和尚教作何務。忍曰。這獦獠根性太利。著槽廠去。祖禮足而退。便入碓坊。服勞于杵臼。晝夜不息。經八月。忍知付授時至。告眾曰。正法難解。不可徒記。吾言持為己任。汝等各自隨意。述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀疇。敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁。書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。忍因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。亦得勝果。其壁本欲令處士盧珍。繪楞伽變相。及見題偈在壁。遂止不畫。各令唸誦。祖在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。祖曰。其偈云何。同學為誦。祖良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。祖曰。子不信耶。愿以一偈和之。同學不答。相視而笑。祖至夜。密告一童子。引至廊下。祖自秉燭。請別駕張日用於秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃忍后見此偈曰。此是誰作。亦未見性。眾聞忍語。遂不之顧。逮夜忍潛詣碓房。問曰

【現代漢語翻譯】子（你）自心。常生智慧。不離自性（本性）。即是福田（種福報的田地）。未審和尚教作何務？慧能答道：『這獦獠（géláo，對南方少數民族的蔑稱，這裡慧能自稱）根性太利（非常敏銳）。』（五祖弘忍）著（命令）慧能槽廠去（到碾米的地方去）。慧能禮足而退。便入碓坊（舂米的作坊）。服勞于杵臼（用杵和臼舂米），晝夜不息。經八月。忍（弘忍）知付授時至。告眾曰：『正法難解。不可徒記吾言持為己任。汝等各自隨意，述一偈。若語意冥符（暗合），則衣法皆付。』時會下七百餘僧。上座（首座）神秀（606年-706年）者，學通內外，眾所宗仰。咸推稱曰：『若非尊秀（神秀），疇（誰）敢當之？』神秀竊聆眾譽，不復思惟，乃于廊壁，書一偈曰：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』忍（弘忍）因經行（巡視），忽見此偈，知是神秀所述，乃讚歎曰：『後代依此修行，亦得勝果。』其壁本欲令處士盧珍，繪楞伽變相（《楞伽經》的變相圖），及見題偈在壁，遂止不畫，各令唸誦。祖（慧能）在碓坊，忽聆誦偈，乃問同學：『是何章句？』同學曰：『汝不知和尚求法嗣（繼承人），令各述心偈。此則秀上座所述。和尚深加歎賞，必將付法傳衣也。』祖（慧能）曰：『其偈云何？』同學為誦。祖（慧能）良久曰：『美則美矣，了則未了。』同學訶（斥責）曰：『庸流（平庸之輩）何知？勿發狂言。』祖（慧能）曰：『子（你）不信耶？愿以一偈和之。』同學不答，相視而笑。祖（慧能）至夜，密告一童子，引至廊下。祖（慧能）自秉燭，請別駕（官名）張日用於秀偈之側，寫一偈曰：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』忍（弘忍）后見此偈曰：『此是誰作？亦未見性。』眾聞忍（弘忍）語，遂不之顧。逮夜忍（弘忍）潛詣碓房，問曰：

【English Translation】 'Your own mind is the source. Wisdom is constantly generated, and it does not depart from your self-nature, which is the field of merit. I wonder what kind of work the Abbot instructs you to do?' Huineng replied, 'This barbarian (a derogatory term for southern minorities, used here by Huineng to refer to himself) has a very sharp nature.' (The Fifth Patriarch Hongren) ordered Huineng to go to the mill. Huineng paid his respects and withdrew, then entered the rice-pounding workshop. He labored at the pestle and mortar, day and night without rest, for eight months. Hongren knew that the time to transmit the Dharma had arrived. He told the assembly, 'The true Dharma is difficult to understand. Do not merely memorize my words and take them as your own responsibility. Each of you should compose a verse according to your own understanding. If the meaning of the verse secretly accords with the Dharma, then the robe and Dharma will be transmitted to you.' At that time, there were over seven hundred monks in the assembly. The senior seat, Shenxiu (606-706), was learned in both internal and external teachings, and was revered by all. They all recommended him, saying, 'If it is not the venerable Shenxiu, who dares to take on this responsibility?' Shenxiu secretly listened to the praise and did not think further. He then wrote a verse on the corridor wall, saying, 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly wipe it diligently, lest it be stained with dust.' Hongren, while walking around, suddenly saw this verse and knew that it was written by Shenxiu. He praised it, saying, 'Future generations who cultivate according to this verse will also attain excellent results.' Originally, he intended to have the layman Lu Zhen paint a transformation scene of the Laṅkāvatāra Sūtra, but upon seeing the verse on the wall, he stopped painting and instructed everyone to recite it. Huineng, in the rice-pounding workshop, suddenly heard the verse being recited and asked a fellow worker, 'What is this verse?' The fellow worker said, 'Don't you know that the Abbot is seeking a Dharma heir and has instructed everyone to compose a verse expressing their understanding? This is the verse written by the senior seat Shenxiu. The Abbot has deeply praised it and will surely transmit the Dharma and the robe to him.' Huineng said, 'What does the verse say?' The fellow worker recited it. Huineng said after a long while, 'It is beautiful, but not yet complete.' The fellow worker scolded him, saying, 'What does a commoner like you know? Don't speak wildly.' Huineng said, 'Don't you believe me? I wish to compose a verse in response.' The fellow worker did not answer, but looked at each other and laughed. That night, Huineng secretly told a young boy to lead him to the corridor. Huineng himself held a candle and asked the adjutant Zhang Riyong to write a verse next to Shenxiu's verse, saying, 'Bodhi originally has no tree, the bright mirror is also not a stand. Originally there is not a single thing, where can dust be attracted?' Hongren later saw this verse and said, 'Who wrote this? He also has not seen his nature.' The crowd heard Hongren's words and paid no attention to it. That night, Hongren secretly went to the rice-pounding workshop and asked:

。米白也未。祖曰白也。未有篩。忍以杖三擊其碓。祖即以三鼓入室。忍復徴其初悟。應無所住。而生其心。祖言下大徹。遂啟忍曰。一切萬法。不離自性。何期自性。本來清凈。何期自性。本不生滅。何期自性。本自具足。何期自性。本無動搖。何期自性。能生萬法。忍知悟本性。謂祖曰。不識本性。學法無益。若識本心。見自本性。即名丈夫天人師佛。復告曰。諸佛出世。為一大事。故隨機大小。而引導之。遂有十地三乘頓漸等旨。以為教門。以無上微妙秘密圓明真實正法眼藏。付于上首大迦葉尊者。展轉傳授。二十八世。至達磨。屆於此土。得可大師。承襲以至於今。以法寶及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。祖跪受訖。問法則既受。衣付何人。忍曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。且當遠隱。俟時行化。所謂受衣之人。命如縣絲也。祖曰。當隱何所。忍曰。逢懷即止。遇會且藏祖禮足已。捧衣而出。是夜南邁。大眾莫知。忍大師送至九江驛邊。令祖上船。祖隨即把櫓。忍曰。合是吾渡汝。祖曰。迷時師度。悟時自度。度名雖一。用處不同。能蒙師傳法。今已得悟。只合自性自

度。忍云。如是如是。以後佛法由汝大行。祖禮辭。南行者兩月。至大庾嶺。僧惠明。本將軍。同數百人。來欲奪衣缽。明先趁及。祖擲衣缽于石曰。此衣表信。可力爭耶。明舉衣缽。不能動。乃曰。我為法來。不為衣來。祖曰。汝既為法來。可屏息諸緣。勿生一念。吾為汝說。明良久。祖曰。不思善。不思惡。正與么時那個。是明上座本來面目。惠明言下大悟。復問曰。上來密語密意外。還更有密意旨否。祖曰。與汝說者。即非密也。汝若返照。密在汝邊。明曰。惠明雖在黃梅。實未省自己面目。今蒙指示。如人飲水。冷暖自知。今行者即惠明師也。祖曰。汝若如是。吾與汝同師黃梅。善自護持。明又問。惠明今向甚處去。祖曰。逢袁則止。遇蒙則居。明禮辭。還至嶺下。謂眾曰。向涉崔嵬。杳無軌跡。當別道尋之。趁眾遂散。祖后至曹溪。物色之者稍稍聞。遂避難於四會之獵人隊中。經十五載。時與獵人。隨宜說法。獵人令守網。有獲悉放。每飯時常以菜寄煮肉鍋。或問。則對曰。但吃肉邊菜○儀鳳元年正月八日。忽念說法時至。遂出至廣州法性寺。值印宗法師講涅槃經。寓止廊廡間。暮夜風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復不已。祖曰。不是幡動。不是風動。仁者心動。一眾竦然。印宗延入上座

。徴詰奧義。見祖言簡理當。不由文字。乃曰。久聞黃梅衣法南來。莫是行者否。祖曰然。印宗作禮。請衣缽出示大眾。令瞻禮。宗復問曰。黃梅付囑。如何指授。祖曰。指授即無。惟論見性。不論禪定解脫。

表曰。觀之又觀。蟻子決定不食鐵。堯封潛曰。焰頭夸富貴。

第三十四祖南嶽懷讓禪師

金州杜氏子。唐儀鳳二年四月八日。降生。有白氣上屬天。太史奏之高宗。高宗問。是何祥乎。對曰。國之法器。不染世榮。高宗敕金州太守韓。偕親往存慰。年十歲惟樂佛書。有玄靜三藏。告師父母曰。此子若出家。必獲上乘。廣度眾生。至垂拱三年。年十五。依荊州玉泉寺弘景律師。出家。通天二年。受戒。習毗尼藏。一日嘆曰。夫出家者。當爲無為法。天上人間。無有勝者。遇同學坦然。相與謁嵩山安。安啓發。乃直詣曹溪。禮能大師。能曰。何處來。師曰嵩山。能曰。什麼物恁么來。師無語。經八載。忽然悟。乃白能曰。某甲有個會處。能曰。作么生。師曰。說似一物即不中。能曰。還可修證否。師曰。修證即不無。污染即不得。能曰。只此不污染。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。應在汝心。不須速說。師既得法。侍能復十五年。先天二

年。往衡岳。居般若寺。示眾曰。一切萬法。皆從心生。心無所生。法無能住。若達心地。所作無礙。非遇上根。宜慎辭哉○僧問。如鏡鑄。像像成后。光歸何處。師云。如大德未出家時。相狀一向什麼處去。僧云。成后為什麼不鑑照。師曰。雖然不鑑照。謾他一點不得。

表曰。十八女兒不繫裙。難得入地獄如箭。堯封潛曰。判官手裡筆。

第三十五祖江西道一禪師

漢州什邡縣人。姓馬氏。故世稱馬祖。或云馬大師。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。幼于本邑羅漢寺出家。受具于渝州圓律師。開元中。習定於衡岳。讓和尚知是法器。就問曰。大德坐禪圖甚麼。師曰圖作佛。讓取一磚。于師庵前石上磨。師曰。磨作甚麼。讓曰。磨作鏡。師曰。磨磚豈得成鏡耶。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。讓又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。師聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。讓曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何

【現代漢語翻譯】現代漢語譯本：年。前往衡山（衡岳）。住在般若寺。向大眾開示說：『一切萬法，都從心生。心無所生，法無所住。如果通達心地，所作所為就沒有障礙。不是遇到上等根器的人，要謹慎言辭啊。』有僧人問：『如鏡子鑄造佛像，佛像鑄成后，光芒歸向何處？』馬祖（馬大師）說：『如大德你未出家時，相貌一直到什麼地方去了？』僧人說：『鑄成后為什麼不照鑒？』馬祖（馬大師）說：『雖然不照鑒，也瞞不過它一點點。』

表曰：『十八歲的女兒不繫裙，難得入地獄像箭一樣快。』堯封潛說：『判官手裡的筆。』

第三十五祖江西道一禪師

是漢州什邡縣人，姓馬。所以世人稱他為馬祖（馬大師）。有人說他是馬大師。容貌奇異，走路像牛，看東西像虎，舌頭可以伸到鼻子，腳下有兩輪紋。小時候在本縣羅漢寺出家，在渝州圓律師處受具足戒。開元（713-741）年間，在衡山習禪定。懷讓和尚知道他是可以傳法的器皿，就問他說：『大德你坐禪想做什麼？』馬祖（馬大師）說想做佛。懷讓拿一塊磚，在馬祖（馬大師）的茅庵前的石頭上磨。馬祖（馬大師）問：『磨磚做什麼？』懷讓說：『磨磚做鏡子。』馬祖（馬大師）說：『磨磚怎麼能做成鏡子呢？』懷讓說：『磨磚既然不能做成鏡子，坐禪又怎麼能做成佛呢？』馬祖（馬大師）問：『那要怎樣才是對的呢？』懷讓說：『如同牛拉車，車如果不行，是打車對呢，還是打牛對呢？』馬祖（馬大師）無言以對。懷讓又說：『你學坐禪，是爲了學坐佛，如果學坐禪，禪不在於坐臥；如果學坐佛，佛不是固定的形象。對於無所住的法，不應該有所取捨。你如果坐著成佛，那就是殺佛。如果執著于坐相，就不能通達禪的真理。』馬祖（馬大師）聽了懷讓的開示，如同喝了醍醐一樣，禮拜問道：『如何用心，才能契合無相三昧？』懷讓說：『你學習心地法門，如下種子；我說法要，譬如天降甘霖。你因緣聚合的緣故，自然會見到真道。』又問：『道不是色相，怎麼能

【English Translation】 English version: Year. He went to Heng Mountain (Heng Yue). He lived in the Prajna Temple. He said to the assembly: 'All phenomena arise from the mind. The mind does not arise from anything, and the Dharma cannot abide anywhere. If you understand the ground of the mind, your actions will be unimpeded. If you do not encounter someone with superior faculties, be careful with your words.' A monk asked: 'If a statue is cast from a mirror, where does the light go after the statue is formed?' Mazu (Master Ma) said: 'When you, Great Virtue, had not left home, where did your appearance always go?' The monk said: 'Why doesn't it reflect after it is formed?' Mazu (Master Ma) said: 'Although it does not reflect, it cannot deceive it even a little bit.'

Biao said: 'An eighteen-year-old girl does not tie her skirt; it is rare to enter hell as quickly as an arrow.' Yao Fengqian said: 'The pen in the hand of the judge.'

The Thirty-fifth Ancestor, Zen Master Daoyi of Jiangxi

Was a native of Shifang County, Hanzhou, with the surname Ma. Therefore, the world calls him Mazu (Master Ma). Some say he was Master Ma. His appearance was extraordinary, walking like an ox and looking like a tiger. His tongue could reach his nose, and he had two wheel-like patterns on the soles of his feet. He left home at the Luohan Temple in his hometown when he was young and received full ordination from Vinaya Master Yuan in Yuzhou. During the Kaiyuan period (713-741), he practiced meditation on Heng Mountain. Venerable Rang knew that he was a vessel for the Dharma and asked him: 'Great Virtue, what do you intend to do by sitting in meditation?' Mazu (Master Ma) said that he wanted to become a Buddha. Rang took a brick and ground it on a stone in front of Mazu's (Master Ma) hermitage. Mazu (Master Ma) asked: 'What are you doing by grinding the brick?' Rang said: 'Grinding the brick to make a mirror.' Mazu (Master Ma) said: 'How can grinding a brick make a mirror?' Rang said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make a Buddha?' Mazu (Master Ma) asked: 'Then what is right?' Rang said: 'It is like an ox pulling a cart. If the cart does not move, is it right to hit the cart or to hit the ox?' Mazu (Master Ma) was speechless. Rang also said: 'You learn to sit in meditation to learn to become a sitting Buddha. If you learn to sit in meditation, Zen is not in sitting or lying down; if you learn to become a sitting Buddha, the Buddha is not a fixed form. Regarding the Dharma of non-abiding, you should not grasp or reject anything. If you sit to become a Buddha, that is killing the Buddha. If you are attached to the posture of sitting, you cannot understand the truth of Zen.' After hearing Rang's instruction, Mazu (Master Ma) felt as if he had drunk nectar. He bowed and asked: 'How should I use my mind to accord with the Samadhi of No-Form?' Rang said: 'You learn the Dharma of the ground of the mind, like planting seeds; I speak the Dharma essence, like the sweet rain from the sky. Because of the convergence of your causes and conditions, you will naturally see the true path.' He also asked: 'The path is not form or appearance, how can it be

能見。讓曰。心地法眼。能見乎道。無相三昧亦復然矣。師曰。有成壞否。讓曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧花無相。何壞復何成。師蒙開悟。心意超然。侍奉九秋。日益玄奧。始居建陽佛跡嶺。遷於臨川。次至南康龔公山○僧問。離四句絕百非。請師直指西來意。師曰。我今日勞倦。不能為汝說問。取智藏去。僧問西堂。堂云何不問和尚。僧云。和尚教來問。堂云。我今日頭痛。不能為汝說。問取海兄去。僧又問百丈。丈曰。我到這裡。卻不會。僧卻回舉似師。師曰。藏頭白海頭黑。

表曰。云褁楚山頭。決定多風雨。堯封潛曰。紫羅袋重盛官誥。

第三十六祖百丈懷海禪師

生福州長樂王氏。兒時隨母入寺。指佛像問母。此為誰。母曰佛也。師曰。形容與人無異。我后亦當作佛。丱歲離塵。三學該練。參馬祖為侍者。檀越每送齋飯來。師才揭開盤蓋。馬祖便拈起一片胡餅曰。是甚麼。如此經三年。一日侍馬祖。行次見一群野鴨飛過。馬祖曰。是甚麼。師曰。野鴨子。馬祖曰。甚處去也。師曰。飛過去也。馬祖遂把師鼻扭。負痛失聲。馬祖曰。又道飛過去也。師于言下有省。卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。師曰無。曰被人罵耶

【現代漢語翻譯】現代漢語譯本：能禪師問：『心地法眼，能見到道嗎？無相三昧也能如此嗎？』馬祖道一禪師說：『有成壞嗎？』能禪師說：『如果以成壞聚散來看待道，那就不是見道了。聽我說偈：心地含藏各種種子，遇到雨露滋潤全都萌發。三昧之花本無形相，哪裡會有壞滅和產生呢？』能禪師聽后豁然開悟，心意超脫。侍奉馬祖九年，日益領悟玄奧。最初住在建陽佛跡嶺，后遷到臨川，接著到了南康龔公山。有僧人問：『離開四句，斷絕百非，請禪師直指西來意（達摩祖師從西天帶來的禪宗真意）。』馬祖道一禪師說：『我今天勞累，不能為你解說。你去問智藏吧。』僧人問西堂智藏禪師，智藏禪師說：『你為什麼不問和尚（馬祖）？』僧人說：『和尚讓我來問您。』智藏禪師說：『我今天頭痛，不能為你解說，你去問海兄（百丈懷海）吧。』僧人又去問百丈懷海禪師，懷海禪師說：『我到這裡，卻不會。』僧人回來把情況告訴馬祖道一禪師，馬祖道一禪師說：『智藏頭白，懷海頭黑。』表禪師說：『雲霧籠罩楚山頭，必定多風雨。』堯封禪師潛身隱居說：『紫羅袋沉甸甸地裝著官誥。』

第三十六祖百丈懷海禪師（749-814）懷海禪師生於福州長樂王氏之家。小時候跟隨母親進入寺廟，指著佛像問母親：『這是誰？』母親說：『是佛。』懷海禪師說：『相貌和人沒什麼不同，我以後也要做佛。』少年時就離開了塵世，廣泛學習佛學。跟隨馬祖道一禪師擔任侍者。信徒們每次送來齋飯，懷海禪師剛揭開盤蓋，馬祖道一禪師就拿起一片胡餅說：『這是什麼？』如此經過三年。一天，懷海禪師侍奉馬祖道一禪師，行走時看到一群野鴨飛過。馬祖道一禪師問：『這是什麼？』懷海禪師說：『野鴨子。』馬祖道一禪師問：『往哪裡去？』懷海禪師說：『飛過去了。』馬祖道一禪師就扭住懷海禪師的鼻子，懷海禪師疼痛失聲。馬祖道一禪師說：『又說飛過去了？』懷海禪師在言語之下有所領悟，回到侍者寮，哀哀大哭。同事問：『你思念父母嗎？』懷海禪師說：『沒有。』同事問：『被人罵了嗎？』

【English Translation】 English version: Zen Master Neng asked: 'Can the Dharma-eye of the mind-ground see the Dao? Is the Samadhi of No-Form also like this?' Master Mazu Daoyi said: 'Is there formation and destruction?' Zen Master Neng said: 'If one sees the Dao through formation, destruction, gathering, and scattering, then it is not seeing the Dao. Listen to my verse: The mind-ground contains all kinds of seeds, and all sprout when they encounter moisture. The flower of Samadhi has no form, so how can there be destruction or formation?' Zen Master Neng was greatly enlightened upon hearing this, and his mind transcended. He served Mazu for nine years, increasingly understanding the profound. He first lived at the Buddha's Footprint Ridge in Jianyang, then moved to Linchuan, and then to Gonggong Mountain in Nankang. A monk asked: 'Apart from the four phrases and cutting off the hundred negations, please directly point to the meaning of the Patriarch's coming from the West (Bodhidharma's intention in bringing Zen from India).' Master Mazu Daoyi said: 'I am tired today and cannot explain it to you. Go ask Zang (Zhizang).' The monk asked Zen Master Xitang Zhizang, who said: 'Why don't you ask the Abbot (Mazu)?' The monk said: 'The Abbot told me to ask you.' Zen Master Zhizang said: 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Baizhang Huaihai).' The monk then asked Baizhang Huaihai, who said: 'When I get here, I don't know.' The monk returned and told Master Mazu Daoyi, who said: 'Zang's head is white, and Hai's head is black.' Zen Master Biao said: 'Clouds envelop the top of Mount Chu, surely there will be much wind and rain.' Zen Master Yaofeng, living in seclusion, said: 'The purple brocade bag heavily contains official decrees.'

The Thirty-sixth Patriarch, Zen Master Baizhang Huaihai (749-814) Huaihai was born into the Wang family of Changle, Fuzhou. As a child, he followed his mother into a temple and pointed to a Buddha statue, asking his mother: 'Who is this?' His mother said: 'It is the Buddha.' Huaihai said: 'His appearance is no different from people; I will also become a Buddha in the future.' He left the world at a young age and extensively studied Buddhism. He served Master Mazu Daoyi as an attendant. Whenever lay devotees sent vegetarian meals, as soon as Huaihai uncovered the lid, Mazu Daoyi would pick up a piece of sesame cake and say: 'What is this?' This went on for three years. One day, Huaihai was attending to Mazu Daoyi, and while walking, they saw a flock of wild ducks flying by. Mazu Daoyi asked: 'What is that?' Huaihai said: 'Wild ducks.' Mazu Daoyi asked: 'Where are they going?' Huaihai said: 'They have flown away.' Mazu Daoyi then twisted Huaihai's nose, and Huaihai cried out in pain. Mazu Daoyi said: 'You said they have flown away?' Huaihai had some understanding from these words and returned to the attendants' quarters, weeping bitterly. A colleague asked: 'Do you miss your parents?' Huaihai said: 'No.' The colleague asked: 'Were you scolded?'

。師曰無。曰哭作甚麼。師曰。我鼻孔被大師扭。得痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問馬祖曰。海侍者有何因緣不契。在寮中哭告。和尚為某甲說。馬祖曰。是伊會也。汝自問取他。同事歸寮曰。和尚道。汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。師曰。適來哭。如今笑。同事惘然。次日馬祖升座。眾才集。師出卷卻席。馬祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。師曰。昨日被和尚扭得鼻頭痛。馬祖曰。汝昨日向甚處留心。師曰鼻頭。今日又不痛也。馬祖曰。汝深明昨日事。師作禮而退。師再參侍立次。馬祖目視繩床角拂子。師曰。即此用。離此用。馬祖曰。汝向後開兩片皮。將何為人師。取拂子豎起。馬祖曰。即此用。離此用。師掛拂子于舊處。馬祖振威一喝。師直得三日耳聾。未幾住大雄山。以所處巖巒峻極。故號百丈。四方學者麇至○僧問。如何是奇特事。師曰。獨坐大雄峰。僧禮拜。師便打。

表曰。無人情不怕業亂。走他人打入叢林。堯封潛曰。不違顏咫尺。

第三十七祖黃檗希運禪師

閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖淡。后游天臺。逢一僧。與之言笑。如舊相識。熟

視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波。若履平地。回顧曰。渡來渡來。師曰。咄這自了漢。吾早知當斫汝脛。其僧嘆曰。真大乘法器。我所不及。言訖不見。至洛京行乞。吟添缽聲。有一嫗出棘扉間曰。太無厭生。師曰。汝猶未施。責我無厭。何耶。嫗笑而掩扉。師異之。進而與語。多所發藥。師須臾辭去。嫗告之曰。可往南昌見馬大師。至南昌。馬大師已示寂。遂往石門。謁塔時。百丈大師廬于塔旁。乃往參丈。丈問。巍巍堂堂。從何方來。師曰。巍巍堂堂。從嶺南來。丈曰。巍巍堂堂。當爲何事。師曰。巍巍堂堂。不為別事。便禮拜。問曰。從上宗乘。如何指示。丈良久。師曰。不可教後人斷絕去也。丈曰。將謂汝是個人。乃起入方丈。師隨後入曰。某甲特來。丈曰。若爾則他后不得孤負。吾一日。丈曰。佛法不是小事。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。今日和尚舉得。見馬祖大機之用。然且不識馬祖若嗣。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。師便禮拜○師一日捏拳曰。天下老和尚。總在這裡。我若放一線。通從

汝七縱八橫。若不放過。不消一捏。

表曰。無二亦無三。堯封潛曰。還見文殊也無。

第三十八祖臨濟義玄禪師

曹州南華邢氏子。幼而穎異。長以孝聞。及落髮受具。居於講肆。精究毗尼。博𧷤經論。俄而嘆曰。此濟世之醫方也。非教外別傳之旨。即更衣遊方。在黃檗會中。行業純一。時睦州為第一座。乃問。上座在此多少時。師曰三年。州曰。曾參問否。師曰。不曾參問。不知問個甚麼。州曰。何不問堂頭和尚。如何是佛法的的大意。師便去。問聲未絕。檗便打。師下來。州曰。問話作么生師曰。某甲問聲未絕。和尚便打。某甲不會。州曰。但更去問。師又問。檗又打。如是三度問。三度被打。師白州曰。早承激勸問法。累蒙和尚賜棒。自恨障緣。不領深旨。今且辭去。州曰。汝若去。須辭和尚了去。師禮拜退。州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。覆蔭天下人去在。師來日辭黃檗。檗曰。不須他去。祇往高安灘頭。參大愚。必為汝說。師到大愚。愚曰。甚處來。師曰。黃檗來。愚曰。黃檗有何言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡。問有過無過。師于言下

【現代漢語翻譯】現代漢語譯本『你』（指對方）的七處要害和八處經脈。如果『我』不放過，不用一捏就完了。

表白說：沒有第二個，也沒有第三個（指真理唯一）。堯封潛說：還見到文殊菩薩了嗎？

第三十八祖臨濟義玄禪師（公元？-867年）

禪師是曹州南華（今山東東明）邢家之子。年幼時就聰慧過人，長大后以孝順聞名。出家受戒后，住在講經說法之處，精通戒律，廣泛研讀經書和論著。不久後感嘆道：『這些只是濟世的醫方，不是教外別傳的宗旨。』於是更換僧衣，四處遊歷。在黃檗禪師的門下，行為純正專一。當時睦州禪師擔任第一座（寺院中的首座），於是問（臨濟義玄禪師）：『上座在這裡多久了？』禪師說：『三年了。』睦州禪師說：『曾經參問過嗎？』禪師說：『不曾參問過，不知道問些什麼。』睦州禪師說：『為何不問堂頭和尚，什麼是佛法的大意？』禪師便去問。話音未落，黃檗禪師便打。禪師下來。睦州禪師問：『問話怎麼樣了？』禪師說：『我話音未落，和尚便打，我不會。』睦州禪師說：『再問一次。』禪師又問，黃檗禪師又打。像這樣問了三次，被打三次。禪師告訴睦州禪師說：『早先承蒙您激勵勸導我問法，多次蒙受和尚賜予棒打，自恨有業障因緣，不能領會深奧的旨意，現在暫且告辭離去。』睦州禪師先到黃檗禪師處說：『問話的上座，雖然年輕，卻非常奇特。如果來告辭，方便接引他，以後會成為一棵大樹，庇廕天下人。』禪師第二天來向黃檗禪師告辭，黃檗禪師說：『不必去其他地方，只需前往高安灘頭，參訪大愚禪師，他一定會為你解說。』禪師到達大愚禪師處，大愚禪師問：『從哪裡來？』禪師說：『從黃檗禪師處來。』大愚禪師問：『黃檗禪師有什麼言語教誨？』禪師說：『我三次問佛法的大意，三次被打，不知道我有什麼過錯沒有。』大愚禪師說：『黃檗禪師如此婆心切切，為你徹底解脫，你反而到這裡來，問有沒有過錯。』禪師在言下

【English Translation】 English version Your seven vital points and eight meridians. If 'I' don't let go, it will be over with just a pinch.

Biao said: There is neither a second nor a third (referring to the uniqueness of truth). Yao Fengqian said: Have you seen Manjusri Bodhisattva again?

The Thirty-eighth Patriarch, Chan Master Linji Yixuan (?-867)

The Chan Master was the son of the Xing family of Caozhou Nanhua (now Dongming, Shandong). He was intelligent and outstanding in his youth, and known for his filial piety when he grew up. After leaving home and receiving the precepts, he lived in a place for lecturing and preaching, mastering the Vinaya (discipline) and extensively studying the scriptures and treatises. Soon after, he sighed: 'These are just medical prescriptions for saving the world, not the purpose of a separate transmission outside the teachings.' So he changed his robes and traveled around. Under Chan Master Huangbo, his behavior was pure and focused. At that time, Chan Master Muzhou was the first seat (the head seat in the monastery), so he asked (Chan Master Linji Yixuan): 'How long have you been here, senior?' The Chan Master said: 'Three years.' Chan Master Muzhou said: 'Have you ever consulted?' The Chan Master said: 'I have never consulted, I don't know what to ask.' Chan Master Muzhou said: 'Why not ask the abbot, what is the great meaning of the Buddha-dharma?' The Chan Master went to ask. Before the words were finished, Chan Master Huangbo hit him. The Chan Master came down. Chan Master Muzhou asked: 'How was the questioning?' The Chan Master said: 'Before I finished speaking, the abbot hit me, I don't understand.' Chan Master Muzhou said: 'Ask again.' The Chan Master asked again, and Chan Master Huangbo hit him again. He asked three times like this, and was hit three times. The Chan Master told Chan Master Muzhou: 'Earlier, I was encouraged by you to ask about the Dharma, and I have repeatedly received the abbot's beating. I regret that I have karmic obstacles and cannot understand the profound meaning. Now I will temporarily bid farewell and leave.' Chan Master Muzhou went to Chan Master Huangbo first and said: 'The senior who asked the questions, although young, is very unique. If he comes to say goodbye, facilitate his reception, and he will become a big tree in the future, sheltering the people of the world.' The next day, the Chan Master came to bid farewell to Chan Master Huangbo. Chan Master Huangbo said: 'There is no need to go elsewhere, just go to Gaoan Beach and visit Chan Master Dayu, he will definitely explain it to you.' The Chan Master arrived at Chan Master Dayu's place, and Chan Master Dayu asked: 'Where do you come from?' The Chan Master said: 'From Chan Master Huangbo's place.' Chan Master Dayu asked: 'What teachings does Chan Master Huangbo have?' The Chan Master said: 'I asked about the great meaning of the Buddha-dharma three times, and was hit three times, I don't know if I have any faults.' Chan Master Dayu said: 'Chan Master Huangbo is so kind and eager, to completely liberate you, but you come here to ask if there are any faults.' The Chan Master, upon hearing these words

大悟。乃曰。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。如今卻道。黃檗佛法無多子。你見個甚麼道理。速道速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭大愚。卻回黃檗。檗見便問。這漢來來去去。有甚了期。師曰。祇為老婆心切。便人事了。侍立。檗問。甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。檗曰。大愚有何言句。師舉前話。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。這風顛漢來這裡。捋虎鬚。師便喝。檗喚侍者曰。引這風顛漢。參堂去。師栽松次。檗曰深山裡栽許多松作甚麼。師曰。一與山門作境致。二與後人作標榜。道了將钁頭𡎺地三下。檗曰。雖然如是。子已吃吾三十棒了也。師又𡎺地三下。噓一噓。檗曰吾宗到汝。大興於世。徑山有五百眾。少人蔘請黃檗。令師到徑山。乃謂師曰。汝到彼作么生。師曰。某甲到彼。自有方便。師到徑山。腰裝上法堂。見徑山。徑山方舉頭。師便喝。徑山擬開口。師拂袖便行。尋有僧問。徑山這僧適來有甚麼言句。便喝和尚。徑山云。這僧從黃檗會裡來。你要知么。自問取他。徑山五百眾大半分散。師半夏上黃檗山。見檗看經。師曰。我將謂是個人。元來是唵黑豆老和尚。

【現代漢語翻譯】大悟（完全領悟）。於是說道：『原來黃檗（禪師名）的佛法沒什麼特別的。』愚搊（人名，不確定）抓住（他）說：『你這尿床鬼，剛才還說，有過錯沒過錯，現在卻說黃檗（禪師名）佛法沒什麼特別的。你見到了什麼道理？快說快說！』（禪）師朝大愚（禪師名）肋下打了三拳。大愚（禪師名）推開（他）說：『你師父黃檗（禪師名）的事，與我無關。』（禪）師告別大愚（禪師名），又回到黃檗（禪師名）處。黃檗（禪師名）見到（他）便問：『這人來來回回，什麼時候才算完？』（禪）師說：『只因爲老婆心切，便把人事辦完了。』侍立一旁。黃檗（禪師名）問：『從哪裡回來？』（禪）師說：『昨天蒙和尚慈悲指示，讓我去參訪大愚（禪師名）后回來。』黃檗（禪師名）說：『大愚（禪師名）說了什麼話？』（禪）師舉了之前的話。黃檗（禪師名）說：『大愚（禪師名）這老傢伙多嘴，等他來狠狠揍他一頓。』（禪）師說：『說什麼等他來，現在就打！』隨後便打了一掌。黃檗（禪師名）說：『這瘋癲漢來這裡，捋虎鬚。』（禪）師便喝了一聲。黃檗（禪師名）叫侍者說：『帶這瘋癲漢，去參堂。』（禪）師正在栽松樹，黃檗（禪師名）說：『深山裡栽這麼多松樹做什麼？』（禪）師說：『一是爲了給山門增添景緻，二是爲了給後人做個榜樣。』說完將鋤頭在地上敲了三下。黃檗（禪師名）說：『即使這樣，你已經吃了我三十棒了。』（禪）師又在地上敲了三下，噓了一口氣。黃檗（禪師名）說：『我的宗派傳到你這裡，將會在世上大興。徑山（地名）有五百僧眾，很少有人來參訪黃檗（禪師名），讓（你）到徑山（地名）去。』於是對（禪）師說：『你到那裡打算怎麼做？』（禪）師說：『我到那裡，自有方便。』（禪）師到了徑山（地名），揹著行囊登上法堂，見到徑山（禪師名）。徑山（禪師名）剛一抬頭，（禪）師便喝了一聲。徑山（禪師名）剛要開口，（禪）師拂袖便走。不久有僧人問：『徑山（禪師名）這僧人剛才說了什麼話，便喝和尚？』徑山（禪師名）說：『這僧人從黃檗（禪師名）會裡來，你想知道嗎？自己去問他。』徑山（地名）五百僧眾大半都離開了。（禪）師在半夏時節上了黃檗（禪師名）山，見到黃檗（禪師名）在看經。（禪）師說：『我以為是個什麼人，原來是唵黑豆老和尚。』現代漢語譯本

【English Translation】（He）had a great realization. Then said: 'So Huangbo's (name of a Chan master) Buddhism is nothing special.' Yu Chou (name of a person, uncertain) grabbed (him) and said: 'You bed-wetting ghost, just now you said, whether there is fault or not, but now you say Huangbo's (name of a Chan master) Buddhism is nothing special. What principle have you seen? Speak quickly!' (The Chan) Master punched Dayu (name of a Chan master) three times in the ribs. Dayu (name of a Chan master) pushed (him) away and said: 'Your master Huangbo's (name of a Chan master) affairs have nothing to do with me.' (The Chan) Master bid farewell to Dayu (name of a Chan master) and returned to Huangbo's (name of a Chan master) place. Huangbo (name of a Chan master) saw (him) and asked: 'This person comes and goes, when will it be over?' (The Chan) Master said: 'Just because the old woman is anxious, she has finished the personnel affairs.' Standing aside. Huangbo (name of a Chan master) asked: 'Where did you come from?' (The Chan) Master said: 'Yesterday, I was instructed by the abbot's compassion to visit Dayu (name of a Chan master) and then return.' Huangbo (name of a Chan master) said: 'What did Dayu (name of a Chan master) say?' (The Chan) Master mentioned the previous words. Huangbo (name of a Chan master) said: 'Dayu (name of a Chan master), that old fellow, is talkative, wait for him to come and beat him hard.' (The Chan) Master said: 'What are you talking about waiting for him to come, beat him now!' Then he slapped him. Huangbo (name of a Chan master) said: 'This crazy man came here to stroke the tiger's whiskers.' (The Chan) Master then shouted. Huangbo (name of a Chan master) told the attendant: 'Take this crazy man to the meditation hall.' (The Chan) Master was planting pine trees, Huangbo (name of a Chan master) said: 'What are you doing planting so many pine trees in the deep mountains?' (The Chan) Master said: 'One is to add scenery to the mountain gate, and the other is to set an example for future generations.' After saying that, he knocked the hoe on the ground three times. Huangbo (name of a Chan master) said: 'Even so, you have already eaten thirty of my sticks.' (The Chan) Master knocked on the ground three more times and sighed. Huangbo (name of a Chan master) said: 'My sect will flourish in the world when it is passed on to you. There are five hundred monks in Jingshan (name of a place), and few people come to visit Huangbo (name of a Chan master), let (you) go to Jingshan (name of a place).' So he said to (the Chan) Master: 'What do you plan to do when you get there?' (The Chan) Master said: 'When I get there, I will have my own way.' (The Chan) Master arrived at Jingshan (name of a place), carrying his luggage and ascended the Dharma hall, and saw Jingshan (name of a Chan master). As soon as Jingshan (name of a Chan master) looked up, (the Chan) Master shouted. As soon as Jingshan (name of a Chan master) was about to open his mouth, (the Chan) Master flicked his sleeves and left. Soon a monk asked: 'What did this monk Jingshan (name of a Chan master) say just now, and he shouted at the abbot?' Jingshan (name of a Chan master) said: 'This monk came from Huangbo's (name of a Chan master) assembly, do you want to know? Ask him yourself.' Most of the five hundred monks in Jingshan (name of a place) left. (The Chan) Master went to Huangbo (name of a Chan master) Mountain in midsummer and saw Huangbo (name of a Chan master) reading scriptures. (The Chan) Master said: 'I thought it was someone, but it turned out to be Old Monk Om Black Bean.' English version

住數日。乃辭檗曰。汝破夏來。何不終夏去。師曰。某甲暫來。禮拜和尚。檗便打。趁令去。師行數里。疑此事。卻回終夏。后又辭檗。檗曰。甚處去。師曰。不是河南。便歸河北。檗便打。師約住與一掌。檗大笑。乃喚侍者。將百丈先師禪板幾案來。師曰。侍者將火來。檗曰不然。子但將去。已後坐斷天下人舌頭去在。師為黃檗馳書。到溈山時。仰山作知客。接得書。便問。者個是黃檗底。那個是專使底。師便掌。仰山約住云。老兄知是般事。便休。同去見溈山。溈山便問。黃檗師兄多少眾。師曰。七百眾。溈山云。什麼人為導首。師曰。適來已達書了也。師卻問。溈山和尚此間多少眾。溈山曰。一千五百眾。師曰。太多生。溈山曰。黃檗師兄亦不少。師辭溈山。仰山送出曰。汝向後北去。有個住處。師曰。豈有與么事。仰山曰。但去已后。有一人佐輔老兄在。此人祇是有頭無尾。有始無終。師后住鎮州臨濟。學侶雲集。師一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成褫我。二人珍重。下去三日後。普化卻上來。問和尚三日前說甚麼。師便打。三日後克符上來。問和尚三日前打普化作么。師亦打○師嘗示眾曰。如諸方學人來。山僧此間作三種根器斷。如中下根器來。我便奪其境。而不除其法。或中上根

【現代漢語翻譯】現代漢語譯本住了幾天，便向黃檗（人名，黃檗希運禪師）告辭說：『你破夏安居來到這裡，為何不等到安居結束再走？』師父說：『我只是暫時來此，禮拜和尚。』黃檗便打他，趕他走。師父走了幾里路，對此事心生疑惑，又回來住了整個安居期。後來再次向黃檗告辭，黃檗問：『你要去哪裡？』師父說：『不是去河南，而是回河北。』黃檗便打他。師父假裝要打黃檗一掌，黃檗大笑。於是叫侍者將百丈（人名，懷海禪師）先師的禪板幾案拿來。師父說：『侍者，拿火來燒了它。』黃檗說：『不然，你拿去吧，以後要用它來堵住天下人的嘴。』師父替黃檗送信到溈山（地名，溈山靈佑禪師處）時，仰山（人名，仰山慧寂禪師）擔任知客，接到信后，便問：『這個是黃檗的信，哪個是送信的專使？』師父便打了他一掌。仰山假裝攔住他說：『老兄知道是這麼回事，就算了。』一同去見溈山。溈山便問：『黃檗師兄有多少僧眾？』師父說：『七百僧眾。』溈山說：『什麼人是領頭的？』師父說：『剛才已經把信送到了。』師父反問：『溈山和尚這裡有多少僧眾？』溈山說：『一千五百僧眾。』師父說：『太多了。』溈山說：『黃檗師兄的也不少。』師父向溈山告辭，仰山送他出門說：『你以後向北去，有個住處。』師父說：『哪有這種事？』仰山說：『只要去了以後，會有一個人輔佐你，這個人只是有頭無尾，有始無終。』師父後來住在鎮州臨濟（地名），學人雲集。師父有一天對普化（人名）和克符（人名）兩位上座說：『我想要在這裡建立黃檗的宗旨，你們且來成就或貶低我。』兩人應聲答應，下去了。三天後，普化又上來，問：『和尚三天前說了什麼？』師父便打他。三天後克符上來，問：『和尚三天前打普化做什麼？』師父也打了他。師父曾經對大眾開示說：『如果各方學人來，我在這裡用三種根器來判斷。如果是中下根器的人來，我便奪走他的境界，而不去除他的法。如果是中上根

【English Translation】 English version After staying for several days, the master bid farewell to Huangbo (name of a person, Zen Master Huangbo Xiyun), saying, 'I came here after breaking the summer retreat. Why don't you stay until the end of the retreat?' The master said, 'I just came here temporarily to pay respects to the abbot.' Huangbo then struck him and chased him away. After walking several miles, the master became doubtful about this matter and returned to stay for the entire retreat. Later, he bid farewell to Huangbo again. Huangbo asked, 'Where are you going?' The master said, 'Not to Henan, but back to Hebei.' Huangbo then struck him. The master pretended to strike Huangbo back, and Huangbo laughed loudly. Then he called the attendant to bring the Zen bench and desk of the late Master Baizhang (name of a person, Zen Master Huaihai). The master said, 'Attendant, bring fire to burn it.' Huangbo said, 'No, you just take it. Later, you will use it to shut the mouths of all people under heaven.' When the master sent a letter for Huangbo to Guishan (name of a place, where Zen Master Guishan Lingyou was), Yangshan (name of a person, Zen Master Yangshan Huiji) was serving as the guest prefect. After receiving the letter, he asked, 'Which is Huangbo's letter, and which is the special envoy who delivered it?' The master then struck him. Yangshan pretended to stop him, saying, 'Brother, if you know it's like this, then let it be.' Together they went to see Guishan. Guishan then asked, 'How many monks does your brother Huangbo have?' The master said, 'Seven hundred monks.' Guishan said, 'Who is the leader?' The master said, 'I have already delivered the letter.' The master asked in return, 'How many monks does Abbot Guishan have here?' Guishan said, 'One thousand five hundred monks.' The master said, 'That's too many.' Guishan said, 'Your brother Huangbo also has quite a few.' The master bid farewell to Guishan, and Yangshan saw him off, saying, 'If you go north later, there will be a place for you to stay.' The master said, 'How could there be such a thing?' Yangshan said, 'As long as you go, there will be someone to assist you. This person is only head without tail, beginning without end.' Later, the master lived in Linji of Zhenzhou (name of a place), and students gathered like clouds. One day, the master said to the two senior monks, Puhua (name of a person) and Kefu (name of a person), 'I want to establish the Huangbo lineage here. You should either praise or criticize me.' The two agreed and went down. Three days later, Puhua came up again and asked, 'What did the abbot say three days ago?' The master then struck him. Three days later, Kefu came up and asked, 'Why did the abbot strike Puhua three days ago?' The master also struck him. The master once instructed the assembly, saying, 'If students from various places come, I will judge them here according to three kinds of capacities. If people of middle or lower capacity come, I will take away their realm without removing their Dharma. If they are of middle or upper capacity'

器來。我便境法俱奪。如上上根器來。我便境法人俱奪。如有出格見解人來。山僧此間便全體作用。不歷根器。大德到這裡。學人著力處。不通風。石火電光。即過了也。學人若眼定動。即沒交涉。擬心即差。動念即乖。有人解者。不離目前。

表曰。西水流急牯牛兒也好看取。堯封潛曰。四目相睹。

第三十九祖興化存獎禪師

初在臨濟為侍者。洛浦來參。濟問。甚處來。浦曰。鑾城來。濟曰。有事相借問得么。浦曰。新戒不會。濟曰。打破大唐國覓個不會底人也無。參堂去。師隨後請問曰。適來新到。是成褫他。不成褫他。濟曰。我誰管你成褫不成褫。師曰。和尚祇解。將死雀就地彈。不解將一轉語蓋覆卻。濟曰。你又作么生。師曰。請和尚作新到。濟遂曰。新戒不會。師曰。卻是老僧罪過。濟曰。你語藏峰。師擬議。濟便打。至晚濟又曰。我今日問。新到是將死雀就地彈。就窠子里打。及至你出得語。又喝。起了。向青雲里打。師曰。草賊大敗。濟便打。后在三聖會裡為首座。常曰。我向南方行腳。一遭拄杖頭。不曾撥著。一個會佛法底人。三聖聞得。問曰。你具個甚麼眼。便恁么道。師便喝。聖曰。須是你始得。后大覺聞舉。遂曰。作么生得風吹。到大覺門裡來。師後到大覺。為院主。一

【現代漢語翻譯】現代漢語譯本：如果是一般根器的人來，我便將境界和法都奪走。如果是上上根器的人來，我便將境界、法和人都奪走。如果有見解超群的人來，我興化（興化存獎禪師）這裡便全體展現作用，不拘泥於根器。各位大德到這裡，學人著力之處，不通風，如石火電光一般，瞬間即逝。學人如果眼神不定，就沒關係了。如果心存思慮，就錯了。如果動了念頭，就更離譜了。如果有人能理解這些，那便不離眼前。

表曰：西邊的水流湍急，連老牛都得小心觀看。堯封潛曰：四目相對。

第三十九祖興化存獎禪師

起初在臨濟禪師處做侍者。洛浦禪師前來參拜。臨濟禪師問：『從哪裡來？』洛浦禪師說：『從鑾城來。』臨濟禪師說：『有件事想請教，可以嗎？』洛浦禪師說：『新來的和尚不明白。』臨濟禪師說：『打破整個大唐國（唐朝，618年-907年），也找不到一個不明白的人。去參堂吧。』興化禪師隨後請問：『剛才新來的和尚，是成就了他，還是褫奪了他？』臨濟禪師說：『我管你成就還是褫奪。』興化禪師說：『和尚只會將死雀在地上彈，不會用一句轉語蓋覆過去。』臨濟禪師說：『你又怎麼樣？』興化禪師說：『請和尚做新來的和尚。』臨濟禪師於是說：『新來的和尚不明白。』興化禪師說：『卻是老僧的罪過。』臨濟禪師說：『你說話藏鋒。』興化禪師剛想說話，臨濟禪師就打了他。到了晚上，臨濟禪師又說：『我今天問，新來的和尚是將死雀在地上彈，還是在鳥窩裡打？等到你說了出來，又喝一聲，起來了，向青雲里打。』興化禪師說：『草賊大敗。』臨濟禪師便打了他。後來在三聖禪師的會裡做首座，常說：『我向南方行腳，一遭拄杖頭，不曾撥著一個會佛法的人。』三聖禪師聽了，問：『你有什麼樣的眼力，便這麼說？』興化禪師便喝了一聲。三聖禪師說：『必須是你才行。』後來大覺禪師聽說了這件事，便說：『怎麼能讓風吹到大覺禪師的門裡來？』興化禪師後來到了大覺禪師那裡，做了院主。

【English Translation】 English version: If someone of ordinary capacity comes, I will take away both the realm and the Dharma. If someone of superior capacity comes, I will take away the realm, the Dharma, and the person. If someone with extraordinary insight comes, I, Xinghua (Zen Master Xinghua Cunjiang), will fully manifest my function here, without being bound by capacity. When you esteemed monks arrive here, the place where students exert their effort is impenetrable, like a spark of flint or a flash of lightning, it passes in an instant. If a student's gaze is unsteady, it is irrelevant. If there is deliberation in the mind, it is wrong. If a thought arises, it is even more off. If someone can understand this, then it is not apart from what is before one's eyes.

Biao said: The water flows swiftly in the west, even the old ox must watch carefully. Yaofeng Qian said: Four eyes meet.

The Thirty-ninth Ancestor, Zen Master Xinghua Cunjiang

Initially, he served as an attendant to Zen Master Linji. Zen Master Luopu came to visit. Zen Master Linji asked, 'Where do you come from?' Zen Master Luopu said, 'From Luancheng.' Zen Master Linji said, 'Is there something I can ask you?' Zen Master Luopu said, 'The newly ordained monk does not understand.' Zen Master Linji said, 'Even if you break the entire Tang Dynasty (618-907 AD), you wouldn't find someone who doesn't understand. Go to the meditation hall.' Zen Master Xinghua then asked, 'The newly arrived monk, did you accomplish him or deprive him?' Zen Master Linji said, 'I don't care whether you accomplish or deprive him.' Zen Master Xinghua said, 'The master only knows how to flick a dead sparrow on the ground, but doesn't know how to cover it up with a turning phrase.' Zen Master Linji said, 'What about you?' Zen Master Xinghua said, 'Please, master, act as the newly arrived monk.' Zen Master Linji then said, 'The newly ordained monk does not understand.' Zen Master Xinghua said, 'It is the old monk's fault.' Zen Master Linji said, 'Your words conceal sharpness.' Zen Master Xinghua was about to speak, but Zen Master Linji struck him. In the evening, Zen Master Linji said again, 'Today I asked, is the newly arrived monk flicking a dead sparrow on the ground, or hitting it in the nest? When you speak, you shout and rise up, hitting it in the blue clouds.' Zen Master Xinghua said, 'The bandit army is utterly defeated.' Zen Master Linji then struck him. Later, he served as the head seat in Zen Master Sansheng's assembly, often saying, 'When I travel south, I have never encountered a single person who understands the Buddha-dharma.' Zen Master Sansheng heard this and asked, 'What kind of eyes do you have that you say such things?' Zen Master Xinghua then shouted. Zen Master Sansheng said, 'It must be you.' Later, Zen Master Dajue heard about this and said, 'How can the wind blow into Zen Master Dajue's door?' Zen Master Xinghua later went to Zen Master Dajue and became the abbot.

日覺喚院主。我聞你道向南方。行腳一遭拄杖頭。不曾撥著。一個會佛法底你憑個甚麼道理。與么道。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺召院主。我直下疑。你昨日這兩喝。師又喝。覺又打。師再喝。覺亦打。師曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。覺曰。這瞎漢來這裡。納敗缺。脫下衲衣。痛打一頓。師于言下領旨。雖同嗣臨濟。嘗以覺為助發之友。臨濟寂后。嘗拈香曰。此一炷香。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○僧問。四方八面來時如何。師曰。打中間底。僧便禮拜。師曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡。躲避得過。

表曰。香灰里唯聞牛糞氣。堯封潛曰。土宿頷下髭鬚多。

第四十祖南院慧颙禪師

河北人也。上堂。赤肉團上壁立千仞。僧問。赤肉團上壁立千仞。豈不是和尚道。師曰。是僧便掀倒禪床。師曰。這瞎驢亂做。僧擬議。師便打趁出。問僧近離甚處。曰襄州。師曰。來作甚麼。曰特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作甚麼。僧又喝。師便打。僧禮拜。師曰。這棒本是汝打我。我且打汝。要此話大行。瞎漢

【現代漢語翻譯】現代漢語譯本日覺喚院主（寺院主持）。我聽說道你向南方，拄著枴杖遊歷了一趟，不曾遇到一個懂得佛法的人。你憑什麼道理這麼說？師父便喝斥。日覺便打。師父又喝斥。日覺又打。師父來日從法堂經過，日覺叫住院主。我一直疑惑，你昨天這兩次喝斥。師父又喝斥。日覺又打。師父再次喝斥。日覺也打。師父說：『我從三聖師兄那裡，學得賓主之法，總被師兄挫敗了。』希望給我一個安樂的法門。日覺說：『這瞎漢來這裡，暴露自己的不足。』脫下僧衣，痛打一頓。師父在言語下領悟旨意。雖然一同繼承臨濟宗，常常把日覺當作幫助自己開悟的朋友。臨濟禪師圓寂后，常常拈香說：『這一炷香，本來是為三聖師兄，三聖對我太孤立。本來是為大覺師兄，大覺對我太疏遠。不如供養臨濟先師。』僧人問：『四面八方來時如何？』師父說：『打中間那個。』僧人便禮拜。師父說：『昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，卻在古廟裡躲避過去了。』表曰：香灰里只聞牛糞氣。堯封潛曰：土宿頷下鬍鬚多。第四十祖南院慧颙禪師是河北人。上堂時說：『在赤肉團上壁立千仞。』僧人問：『在赤肉團上壁立千仞，豈不是和尚您說的道？』師父說：『是。』僧人便掀翻禪床。師父說：『這瞎驢胡作非爲。』僧人想要辯解。師父便打他，趕他出去。問僧人最近從哪裡來。回答說：『襄州。』師父說：『來做什麼？』回答說：『特來禮拜和尚。』師父說：『恰好遇到寶應老不在。』僧人便喝斥。師父說：『跟你說我不在，又喝斥做什麼？』僧人又喝斥。師父便打他。僧人禮拜。師父說：『這棒本來是你要打我，我且打你。要讓這話廣為流傳，瞎漢。』

【English Translation】 English version Ri Jue called to the abbot. I heard you say that you went south, traveling with a staff, and didn't encounter anyone who understood Buddhism. What reason do you have for saying that? The master then shouted. Ri Jue then struck. The master shouted again. Ri Jue struck again. The master passed by the Dharma hall the next day. Ri Jue called to the abbot. I have been wondering about those two shouts of yours yesterday. The master shouted again. Ri Jue struck again. The master shouted once more. Ri Jue also struck. The master said, 'I learned the guest-host principle from my fellow disciple, San Sheng (Three Sages, meaning unclear), but it was always defeated by him.' I wish for a peaceful Dharma gate. Ri Jue said, 'This blind man comes here to expose his shortcomings.' He took off his kasaya and beat him severely. The master understood the meaning in his words. Although they both inherited the Linji (Rinzai) school, he often regarded Ri Jue as a friend who helped him to enlightenment. After the death of Linji, he often burned incense and said, 'This incense was originally for my fellow disciple, San Sheng, but San Sheng is too isolated from me. It was originally for my fellow disciple, Da Jue (Great Awareness, meaning unclear), but Da Jue is too distant from me. It is better to offer it to my late master, Linji.' A monk asked, 'What about when they come from all directions?' The master said, 'Strike the one in the middle.' The monk then bowed. The master said, 'Yesterday I went to a village feast and encountered a sudden storm on the way, but I was able to take shelter in an old temple.' Biao said: In the ashes of incense, only the smell of cow dung is heard. Yao Fengqian said: The beard under the chin of the earth star is long. The 40th Patriarch, Zen Master Huiyong of Nanyuan Was from Hebei. He said in the Dharma hall: 'A thousand-foot wall stands on a lump of red flesh.' A monk asked, 'A thousand-foot wall stands on a lump of red flesh, isn't that what you, the abbot, are saying?' The master said, 'Yes.' The monk then overturned the Zen bed. The master said, 'This blind donkey is acting recklessly.' The monk tried to argue. The master then struck him and drove him out. He asked a monk where he had come from recently. He replied, 'Xiangzhou.' The master said, 'What did you come here to do?' He replied, 'I came specifically to pay respects to the abbot.' The master said, 'It just so happens that old Baoying (Precious Response, meaning unclear) is not here.' The monk then shouted. The master said, 'I told you I wasn't here, what are you shouting for?' The monk shouted again. The master then struck him. The monk bowed. The master said, 'This stick was originally for you to hit me, but I will hit you instead. I want this saying to be widely spread, blind man.'

參堂去。有防禦使。問長老還具見聞覺知也無。師與一踏踏倒○上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問。如何是啐啄同時用。師曰。作家不啐啄。啐啄同時失。曰此猶未是某甲問處。師曰。汝問處作么生。僧曰失。師便打。其僧不肯。後於雲門會下。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。師已圓寂。乃謁風穴。穴一見便問。上座莫是當時問先師啐啄同時話底么。僧曰是。穴曰。汝當時作么生會。曰某甲當時如在燈影里行相似。穴曰。汝會也。

表曰。祇這個帶累殺人。堯封潛曰。佇集如雲之眾。

第四十一祖風穴延沼禪師

以偽唐乾寧三年十二月。生於餘杭劉氏。少魁礨。有英氣。于書無所不觀。然無經世意。父兄強之仕。應進士。至京師。一舉不遂。即東歸。從開元寺智恭律師。剃髮受具。游講肆。玩法華玄義。修止觀。定慧夙師爭下之。棄去游名山。到越州謁鏡清。清問。近離甚處。師曰。自浙東來。清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。清曰。鏡水秦山鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖。清豎拂子曰。爭奈這個何。師曰。這個是甚麼。清曰。果然不識。師曰。出沒卷舒。與師同用。清曰。杓卜

【現代漢語翻譯】現代漢語譯本去參禪。有位防禦使問南院慧颙長老是否還具有見聞覺知（佛教術語，指六根對六塵的感知能力）。南院慧颙禪師一腳將他踢倒。南院慧颙禪師上堂說法：各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。有僧人便問：『如何是啐啄同時的運用？』南院慧颙禪師說：『真正的內行不啐啄，啐啄同時就錯了。』僧人說：『這還不是我想問的地方。』南院慧颙禪師說：『你想問的地方是什麼樣的？』僧人說：『錯了。』南院慧颙禪師便打了他。那位僧人不服氣，後來在雲門文偃禪師的門下，聽到兩個僧人提起這件事。一個僧人說：『當時南院慧颙禪師應該把棒子打斷才對！』那位僧人忽然開悟，於是跑回去拜見南院慧颙禪師，但南院慧颙禪師已經圓寂了，於是又去拜見風穴延沼禪師。風穴延沼禪師一見到他就問：『您莫非就是當時問我先師啐啄同時話的那個僧人嗎？』僧人說是。風穴延沼禪師說：『您當時是怎麼理解的？』僧人說：『我當時就像在燈影里行走一樣，看不清楚。』風穴延沼禪師說：『您明白了。』表曰：『就這個（啐啄同時）耽誤了多少人。』堯封潛曰：『聚集了像云一樣多的聽眾。』第四十一祖風穴延沼禪師風穴延沼禪師生於偽唐乾寧三年（896年）十二月，是餘杭人劉氏之子。他從小就魁梧，有英氣，對書籍無所不讀，但沒有經世濟民的想法。他的父親和兄長勉強他去當官，參加進士考試，到京城后，一次沒考中，就回到了家鄉，跟隨開元寺的智恭律師剃度出家，受了具足戒。他遊歷各地講學，研究《法華玄義》，修習止觀，他的定力和智慧讓以前的老師都自愧不如。後來他放棄了這些，遊歷名山，到了越州拜見鏡清道怍禪師。鏡清道怍禪師問：『你最近從哪裡來？』風穴延沼禪師說：『從浙東來。』鏡清道怍禪師說：『還經過小江了嗎？』風穴延沼禪師說：『大船獨自在空中飄蕩，小江根本無法渡過。』鏡清道怍禪師說：『鏡湖和秦山，鳥都飛不過去，你不要聽信路上的傳言。』風穴延沼禪師說：『滄海還害怕艨艟戰船的威力，漢朝的船隊揚帆渡過五湖。』鏡清道怍禪師豎起拂塵說：『這個又該怎麼說呢？』風穴延沼禪師說：『這個是什麼？』鏡清道怍禪師說：『果然不認識。』風穴延沼禪師說：『出沒卷舒，與老師您一同使用。』鏡清道怍禪師說：『杓卜（占卜之意）。』

【English Translation】 English version He went to attend a Chan (Zen) session. There was a Defense Commissioner who asked Elder Huiyong of Nanyuan Monastery whether he still possessed seeing, hearing, awareness, and knowing (Buddhist terms referring to the ability of the six senses to perceive the six sense objects). The Master (Huiyong) kicked him down with one foot. The Master (Huiyong) ascended the Dharma hall and said: 『Chan masters everywhere only possess the eye of simultaneous pecking from within and without, but do not possess the application of simultaneous pecking from within and without.』 A monk then asked: 『What is the application of simultaneous pecking from within and without?』 The Master said: 『A true expert does not peck from within and without; simultaneous pecking from within and without is a mistake.』 The monk said: 『This is still not what I wanted to ask.』 The Master said: 『What is it that you wanted to ask?』 The monk said: 『A mistake.』 The Master then struck him. That monk was not convinced. Later, under the tutelage of Yunmen Wenyan, he heard two monks mention this story. One monk said: 『At that time, Nanyuan should have broken his staff!』 That monk suddenly attained enlightenment and rushed back to pay respects to Master Huiyong, but Master Huiyong had already passed away. So he went to see Fengxue Yanzhao. As soon as Fengxue saw him, he asked: 『Are you the monk who asked my late teacher about simultaneous pecking from within and without back then?』 The monk said yes. Fengxue said: 『How did you understand it at that time?』 The monk said: 『At that time, I was like walking in the shadows of a lamp, not seeing clearly.』 Fengxue said: 『You understand now.』 Biao said: 『Just this (simultaneous pecking) has harmed so many people.』 Yaofeng Qian said: 『Gathering a crowd like clouds.』 The Forty-first Ancestor, Chan Master Fengxue Yanzhao Chan Master Fengxue Yanzhao was born in the twelfth month of the third year of the Pseudo-Tang Qianning era (896 AD), the son of the Liu family of Yuhang. From a young age, he was tall and spirited, and he read all kinds of books, but he had no intention of managing the world. His father and elder brother forced him to become an official, so he took the imperial examination. After failing once in the capital, he returned home and followed the lawyer Zhigong of Kaiyuan Temple to be tonsured and receive the full precepts. He traveled around lecturing and studying the 『Profound Meaning of the Lotus Sutra,』 practicing cessation and contemplation. His concentration and wisdom made his former teachers ashamed. Later, he abandoned these and traveled to famous mountains, arriving in Yuezhou to visit Chan Master Jingqing Daofu. Chan Master Jingqing asked: 『Where have you come from recently?』 Chan Master Fengxue said: 『From eastern Zhejiang.』 Chan Master Jingqing said: 『Did you pass the Small River?』 Chan Master Fengxue said: 『A large boat floats alone in the sky; the Small River cannot be crossed at all.』 Chan Master Jingqing said: 『Mirror Lake and Qin Mountain, even birds cannot fly over them. Do not believe rumors on the road.』 Chan Master Fengxue said: 『The vast ocean still fears the power of the Mengchong warship; the Han fleet sails across the Five Lakes.』 Chan Master Jingqing raised his whisk and said: 『What about this?』 Chan Master Fengxue said: 『What is this?』 Chan Master Jingqing said: 『Indeed, you do not recognize it.』 Chan Master Fengxue said: 『Appearing and disappearing, rolling and unrolling, I use it together with you, teacher.』 Chan Master Jingqing said: 『Divination.』

聽虛聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。清曰。舍罪放愆。速須出去。師曰。出去即失。便出到法堂。乃曰。夫行腳人因緣。未盡其善。不可便休去。卻回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶蓋東。清曰。不逐亡羊狂解息。卻來這裡念篇章。師曰。路逢劍客須呈劍。不是詩人莫獻詩。清曰。詩速秘卻。略借劍看。師曰。𥄉首甑人攜劍去。清曰。不獨觸風化。亦自顯顢頇。師曰。若不觸風化。爭明古佛心。清曰。如何是古佛心。師曰。再許允容。師今何有。清曰。東來衲子菽麥不分。祗聞不已而已。何得抑己而已。師曰。巨浪涌千尋。澄波不離水。清曰。一句截流。萬機寢削。師便禮拜。清曰。衲子俊哉到黃龍。龍曰。石角穿雲路。垂條意若何。師曰。紅霞籠玉象。擁嶂照川原。曰恁么則相隨去也。師曰。和尚低聲到華嚴。嚴曰。我有牧牛歌。輒請阇黎和。師曰。羯鼓掉鞭牛豹跳。遠村海樹嘴盧都。北遊襄沔間。寓止華嚴時。僧守廓者。自南院颙公所來。華嚴升座曰。若是臨濟德山。高亭大愚。鳥窠船子。兒孫不用。如何若何。便請單刀直入。廓出。眾便喝。華嚴亦喝。廓又喝。華嚴亦喝。廓禮拜。起指以顧眾曰。這老漢一場敗

【現代漢語翻譯】聽見虛聲。熟睡中說饒舌諂媚的話。黃龍慧南禪師說：『沼澤寬廣才能藏匿山嶽，道理精深才能降伏猛豹。』清禪師說：『赦免罪過，放走過失，要趕快離開這裡。』黃龍慧南禪師說：『離開就失去了。』於是走到法堂，說道：『雲遊僧的因緣，沒有完全做好，不可以就此離去。』又轉回來說：『我剛才，冒昧地陳述了淺薄的見解，冒犯了您的尊顏，承蒙慈悲，沒有降罪責罰。』清禪師說：『剛才說從東邊來，難道不是從翠巖寺來？』黃龍慧南禪師說：『雪竇禪師（指雪竇重顯禪師）親自居住在寶蓋山的東邊。』清禪師說：『不追逐逃走的羊而停止狂亂的理解，卻來到這裡唸誦文章。』黃龍慧南禪師說：『路遇劍客要呈上劍，不是詩人不要獻詩。』清禪師說：『詩要趕快藏起來，稍微借劍看看。』黃龍慧南禪師說：『沒有頭的蒸飯人帶著劍走了。』清禪師說：『不只是觸犯風化，也顯露出糊塗無知的樣子。』黃龍慧南禪師說：『如果不觸犯風化，怎麼能明白古佛的心？』清禪師說：『什麼是古佛的心？』黃龍慧南禪師說：『再次允許寬容，我現在有什麼呢？』清禪師說：『從東邊來的僧人分不清豆子和麥子，只聽到「不已而已」，怎麼能壓抑自己呢？』黃龍慧南禪師說：『巨浪涌起千尋高，澄澈的波濤不離水。』清禪師說：『一句截斷水流，萬種機巧都停止了。』黃龍慧南禪師便禮拜。清禪師說：『僧人真俊啊，來到黃龍寺。』黃龍慧南禪師說：『石角穿過云的路，垂下的枝條意欲如何？』清禪師說：『紅霞籠罩著玉象，群山環繞照耀著川原。』清禪師說：『既然這樣，那就一起走吧。』黃龍慧南禪師說：『和尚低聲來到華嚴寺。』華嚴寺的僧人說：『我有牧牛歌，請禪師唱和。』黃龍慧南禪師說：『羯鼓敲響鞭子揮動牛豹跳躍，遠村海樹嘴盧都。』（黃龍慧南禪師）北遊襄陽、沔陽一帶，暫住在華嚴寺時，僧人守廓，從南院颙公那裡來。華嚴寺的僧人升座說：『如果是臨濟義玄禪師、德山宣鑒禪師、高亭和尚、大愚禪師、鳥窠道林禪師、船子德誠禪師，他們的子孫不用。』『如何若何？』便請直接了當地說。守廓出來，眾人便喝斥。華嚴寺的僧人也喝斥。守廓又喝斥。華嚴寺的僧人也喝斥。守廓禮拜，起身指著眾人回頭說：『這老漢一場失敗。』

【English Translation】 Hearing illusory sounds. In deep sleep, uttering flattering words. The Master (Huanglong Huinan) said, 'A wide marsh can conceal mountains; reason can subdue leopards.' Qing said, 'Forgive sins and release transgressions; quickly depart from here.' The Master said, 'To depart is to lose.' Then he went to the Dharma Hall and said, 'The karmic conditions of a traveling monk are not yet fully realized; one should not depart just yet.' Then he turned back and said, 'I have just now presumptuously presented my shallow views, offending your venerable countenance. I am grateful for your compassion in not punishing me.' Qing said, 'Just now you said you came from the east; did you not come from Cuiyan Temple?' The Master said, 'Zen Master Xuedou (Xuedou Chongxian) personally resides east of Baogai Mountain.' Qing said, 'Not chasing after the lost sheep, but ceasing the wild understanding, you come here to recite chapters.' The Master said, 'Meeting a swordsman, one must present one's sword; if not a poet, do not offer poetry.' Qing said, 'Quickly hide the poem; let me borrow the sword to see.' The Master said, 'A headless rice-steamer man carries the sword away.' Qing said, 'Not only does it offend customs, but it also reveals ignorance and confusion.' The Master said, 'If one does not offend customs, how can one understand the mind of the ancient Buddha?' Qing said, 'What is the mind of the ancient Buddha?' The Master said, 'Allowing tolerance again, what do I have now?' Qing said, 'The monks who come from the east cannot distinguish between beans and wheat, only hearing "not yet, not yet"; how can one suppress oneself?' The Master said, 'Giant waves surge thousands of fathoms high; clear waves do not leave the water.' Qing said, 'One sentence cuts off the flow; myriad machinations cease.' The Master then bowed. Qing said, 'How brilliant is the monk who comes to Huanglong Temple!' The Master (Huanglong Huinan) said, 'Stone peaks pierce the cloud path; what is the intention of the hanging branches?' Qing said, 'Red clouds envelop the jade elephant; mountains surround and illuminate the river plain.' Qing said, 'If so, then let us go together.' The Master said, 'The monk quietly arrived at Huayan Temple.' The monk of Huayan Temple said, 'I have a herding song; I invite the Zen master to harmonize.' The Master said, 'The羯鼓 (Jié gǔ, a kind of drum) sounds, the whip cracks, the cow and leopard leap; distant village, sea tree, mouth Lu all.' (Huanglong Huinan) traveled north to Xiangyang and Mianyang, temporarily residing at Huayan Temple. The monk Shoukuo came from Nanyuan Yonggong. The monk of Huayan Temple ascended the seat and said, 'If it were Zen Master Linji Yixuan, Zen Master Deshan Xuanjian, Abbot Gaoting, Zen Master Dayu, Zen Master Niaoke Daolin, Zen Master Chuanzi Decheng, their descendants are not needed.' 'How is it? How is it?' Then he asked to speak directly. Shoukuo came out, and the crowd shouted. The monk of Huayan Temple also shouted. Shoukuo shouted again. The monk of Huayan Temple also shouted. Shoukuo bowed, got up, pointed to the crowd, and turned back, saying, 'This old man is a complete failure.'

缺。喝一喝。歸眾。師心奇之。因結為友。遂默悟三玄旨要。嘆曰。臨濟用處如是耶。廓使更見南院。師參南院。入門不禮拜。院曰。入門須辨主。師曰。端的請師分院。於左膝拍一拍。師便喝。院于右膝拍一拍。師又喝。院曰。左邊一拍且置。右邊一拍作么生。師曰。瞎院便拈棒。師曰。莫盲枷瞎棒奪打。和尚莫言不道。院擲下棒曰。今日被黃面浙子鈍置一場。師曰。和尚大似持缽不得。詐道不饑。院曰。阇黎曾到此間么。師曰。是何言歟。院曰。老僧好好相借問。師曰。也不得放過。便下。參眾了卻。上堂頭禮謝。院曰阇黎曾見甚麼人來。師曰。在襄州華嚴。與廓侍者同夏。院曰。親見作家來。院問。南方一棒。作么商量。師曰。作奇特商量。師卻問和尚。此間一棒作么商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下。大徹玄旨。遂依止六年。一日南院謂師曰。汝乘願力。來荷大法。非偶然也。問曰。汝聞臨濟將終時語否。曰聞之。曰臨濟。曰誰知吾正法眼藏向這瞎驢邊滅卻。渠平生如師子兒。見即殺人。及其將死。何故屈膝妥尾如此。師曰。密付將終。全主即滅。又問。三聖如何亦無語乎。師曰。親承入室之真子。不同門外之遊人。南院頷之。又問。汝道四種料簡語。料簡何法。師曰。凡語不滯凡情。

【現代漢語翻譯】現代漢語譯本：缺。（此處指缺少相關記載）喝了一口。（可能是指喝茶或水）回到大眾中。老師（指南院和尚）心中對此人（指玄沙師備禪師）感到驚奇，因此和他結為朋友。於是（玄沙師備禪師）默默領悟了三玄（體、相、用）的旨要，感嘆道：『臨濟（臨濟義玄禪師）的用處是這樣的啊！』廓（侍者名）讓他再去拜見南院（南院慧颙禪師）。玄沙師備禪師去參拜南院，入門不禮拜。南院說：『入門須辨主。』（入門就要辨明主客）玄沙師備禪師說：『請老師您來分辨。』說完，在南院的左膝上拍了一下，隨即大喝一聲。南院也在自己的右膝上拍了一下，玄沙師備禪師又喝了一聲。南院說：『左邊一拍暫且不提，右邊一拍作什麼？』玄沙師備禪師說：『瞎眼的南院，你就要拿起棒子。』玄沙師備禪師說：『不要盲目地用枷鎖和瞎棒子打人，和尚你不要說我沒告訴你。』南院放下棒子說：『今天被你這個黃面浙子（指玄沙師備禪師，因其來自浙江）給難住了。』玄沙師備禪師說：『和尚你很像拿著缽卻說自己不餓。』南院說：『你曾經到過這裡嗎？』玄沙師備禪師說：『這是什麼話？』南院說：『老僧好好地問問你。』玄沙師備禪師說：『也不讓你放過。』說完便下座，參拜了大眾后，上堂行禮致謝。南院說：『你曾經見過什麼人來？』玄沙師備禪師說：『我在襄州華嚴寺，與廓侍者一起過了一個夏天。』南院說：『親眼見過內行的人來了。』南院問：『南方的一棒，怎麼商量？』玄沙師備禪師說：『當作奇特來商量。』玄沙師備禪師反問和尚：『此間的一棒怎麼商量？』南院拿起拄杖說：『棒下無生忍，臨機不見師。』玄沙師備禪師在言下大徹玄旨，於是依止南院六年。一日，南院對玄沙師備禪師說：『你乘著願力，來承擔大法，並非偶然。』問：『你聽過臨濟（臨濟義玄禪師）將終時說的話嗎？』答：『聽過。』南院說：『臨濟（臨濟義玄禪師）說：誰知吾正法眼藏向這瞎驢邊滅卻。』（誰知道我的正法眼藏竟然在這個瞎驢（指臨濟的弟子）這裡滅卻了。）他平生像獅子一樣，見到就殺人，等到將要死的時候，為什麼屈膝妥尾如此？』玄沙師備禪師說：『秘密地交付將終，全權的主體也就消滅了。』又問：『三聖（三聖慧然禪師）為什麼也無語呢？』玄沙師備禪師說：『親身承受入室的真傳弟子，不同於門外的遊人。』南院點頭認可。又問：『你說四種料簡語，料簡的是什麼法？』玄沙師備禪師說：『凡語不滯凡情。』（凡是言語都不滯留在凡夫的情感中。）

【English Translation】 English version: Missing. (Referring to missing records) Took a sip. (Possibly referring to drinking tea or water) Returned to the assembly. The master (referring to Nanyuan Heshan) was surprised by this person (referring to Xuan Sha Shibei Zen master) and became friends with him. Thereupon, (Xuan Sha Shibei Zen master) silently comprehended the essence of the Three Mysteries (substance, form, and function), and exclaimed: 'Linji's (Linji Yixuan Zen master) use is like this!' Kuo (name of an attendant) asked him to visit Nanyuan (Nanyuan Huiyong Zen master) again. Xuan Sha Shibei Zen master went to visit Nanyuan, entering without bowing. Nanyuan said: 'Upon entering, one must discern the host.' Xuan Sha Shibei Zen master said: 'Please, Master, discern.' After saying that, he patted Nanyuan's left knee and immediately shouted. Nanyuan also patted his own right knee, and Xuan Sha Shibei Zen master shouted again. Nanyuan said: 'The left pat is set aside for now, what about the right pat?' Xuan Sha Shibei Zen master said: 'Blind Nanyuan, you are about to pick up the staff.' Xuan Sha Shibei Zen master said: 'Do not blindly use shackles and blind staffs to strike people, do not say I did not tell you, Master.' Nanyuan put down the staff and said: 'Today, I have been stumped by this yellow-faced Zhezi (referring to Xuan Sha Shibei Zen master, because he came from Zhejiang).' Xuan Sha Shibei Zen master said: 'Master, you are very much like holding a bowl but saying you are not hungry.' Nanyuan said: 'Have you ever been here before?' Xuan Sha Shibei Zen master said: 'What are you saying?' Nanyuan said: 'The old monk will ask you properly.' Xuan Sha Shibei Zen master said: 'I will not let you off either.' After saying that, he stepped down, paid respects to the assembly, and went to the hall to express his gratitude. Nanyuan said: 'Whom have you seen before?' Xuan Sha Shibei Zen master said: 'I was at Huayan Temple in Xiangzhou, spending a summer with Attendant Kuo.' Nanyuan said: 'You have personally seen an expert.' Nanyuan asked: 'The southern staff, how do you discuss it?' Xuan Sha Shibei Zen master said: 'Discuss it as something extraordinary.' Xuan Sha Shibei Zen master asked the master in return: 'How do you discuss the staff here?' Nanyuan picked up the staff and said: 'Beneath the staff, there is no forbearance of birth, at the moment of opportunity, the master is not seen.' Xuan Sha Shibei Zen master had a great enlightenment of the profound meaning upon hearing these words, and thus relied on Nanyuan for six years. One day, Nanyuan said to Xuan Sha Shibei Zen master: 'You are riding on the power of your vows to bear the great Dharma, it is not accidental.' He asked: 'Have you heard Linji's (Linji Yixuan Zen master) words when he was about to die?' He replied: 'I have heard them.' Nanyuan said: 'Linji (Linji Yixuan Zen master) said: Who knows that my treasury of the true Dharma eye will be extinguished by this blind donkey.' (Who knows that my treasury of the true Dharma eye will be extinguished by this blind donkey (referring to Linji's disciple).) He was like a lion in his life, killing people upon seeing them, but when he was about to die, why did he kneel and wag his tail like this?' Xuan Sha Shibei Zen master said: 'The secret entrustment is about to end, and the authority of the whole subject will also disappear.' He also asked: 'Why is Sansheng (Sansheng Huiran Zen master) also silent?' Xuan Sha Shibei Zen master said: 'A true disciple who personally receives the inner chamber's transmission is different from a visitor outside the gate.' Nanyuan nodded in agreement. He also asked: 'You say the four kinds of selection statements, what Dharma do they select?' Xuan Sha Shibei Zen master said: 'All words do not linger in ordinary emotions.' (All words do not linger in the emotions of ordinary people.)

即墮聖解。學者大病。先聖哀之。為施方便。如楔出楔。曰如何是奪人不奪境。師曰。新出紅爐金彈子。簉破阇黎鐵面門。又問。如何是奪境不奪人。師曰。芻草乍分頭腦裂。亂云初綻影猶存。又問。如何是人境俱奪。師曰。躡足進前須急急。促鞭當鞅莫遲遲。又問。如何是人境俱不奪。師曰。常憶江南三月里。鷓鴣啼處百花香。又問曰。臨濟有三句。當日有問。如何是第一句。濟曰。三要印開朱點窄。未容擬議主賓分。師隨聲便喝。又曰。如何是第二句。濟曰。妙解豈容無著問。漚和爭赴截流機。師曰。未問已前錯。又問曰。如何是第三句。濟曰。但看棚頭弄傀儡。抽牽全藉里頭人。師曰。明破即不堪。於是南院以為可。以支臨濟。後唐長興二年。至汝水。見草屋數椽依山。如逃亡人家。問田父。此何所田。父曰。古風穴寺。世以律居僧物故。又歲饑。眾棄之而去。余佛像鼓鐘耳。師曰。我居之可乎。田父曰可。師入留止。日乞村落。夜燃松脂。單丁者七年。檀信為新之。成叢林。偽晉天福二年。州牧聞其風。盡禮致之。上元日開法。嗣南院。偽漢乾祐二年。牧移守郢州。師又避𡨥。往依之。牧館于郡齋。寇平。汝州有宋太師者。施第為寶坊。號新寺。迎師居焉。法席冠天下。學者自遠而至。升座曰。先師曰。欲得

【現代漢語翻譯】即刻陷入對聖境的錯誤理解。這是學佛之人常犯的大病。先賢們為此感到悲哀，所以施設方便法門，如同用楔子拔出楔子。有人問：『什麼是奪人不奪境？』師父說：『剛出爐的紅色金彈子，一下子擊破了你這老和尚鐵打的面門。』又問：『什麼是奪境不奪人？』師父說：『剛割下的草，頭腦已經裂開，飄散的雲彩剛剛綻放，影子還依稀存在。』又問：『什麼是人境俱奪？』師父說：『抬腳向前走，必須抓緊時間，鞭子抽打馬的後背，不要遲疑。』又問：『什麼是人境俱不奪？』師父說：『常常回憶江南三月的美好景色，鷓鴣鳥鳴叫的地方，百花盛開，香氣撲鼻。』又有人問：『臨濟禪師有三句，當時有人問，什麼是第一句？』臨濟（？-867）禪師說：『三要印開，朱點窄，未容擬議主賓分。』師父隨即大喝一聲。又說：『什麼是第二句？』臨濟（？-867）禪師說：『精妙的理解，難道能容許沒有著落的提問？漚和爭相奔赴截斷水流的時機。』師父說：『沒問之前就錯了。』又問：『什麼是第三句？』臨濟（？-867）禪師說：『只看戲臺上表演的傀儡戲，抽拉牽引全靠後臺的人。』師父說：『說破了就不值錢了。』於是南院慧颙禪師認為可以用來支援臨濟宗。後唐長興二年（931年），師父來到汝水，看到幾間草屋依山而建，像逃亡人家一樣。問田里的老農，這是什麼地方。老農說：『這是古風穴寺，世世代代都是持戒律的出家人居住的地方，因為遇到饑荒，大家都拋棄這裡離開了，只剩下佛像和鼓鐘而已。』師父說：『我住在這裡可以嗎？』老農說：『可以。』師父住下後，白天到村裡乞討食物，晚上點燃松脂照明，孤身一人住了七年。後來，信徒們為他重新修建寺廟，形成了叢林。偽晉天福二年（937年），州牧聽說了他的名聲，以最高的禮節邀請他。在上元節那天開壇講法，繼承了南院慧颙禪師的法脈。偽漢乾祐二年（949年），州牧調任到郢州，師父又去依附他。州牧將他安置在郡齋。寇亂平定后，汝州有位宋太師，捐獻出自己的宅邸作為寶坊，命名為新寺，迎接師父居住。師父的法席冠絕天下，學佛之人從遠方趕來。師父升座說法：『先師臨濟（？-867）禪師說，想要……』

【English Translation】 Immediately falling into a mistaken understanding of the sacred. This is a common ailment among Buddhist learners. The wise ones of the past lamented this, so they employed expedient methods, like using a wedge to remove a wedge. Someone asked: 'What is seizing the person but not the environment?' The Master said: 'A newly forged red-hot golden pellet, instantly shattering the iron face of you, old monk.' Again, someone asked: 'What is seizing the environment but not the person?' The Master said: 'Newly cut grass, the head already split, scattered clouds just blooming, the shadow still faintly remains.' Again, someone asked: 'What is seizing both person and environment?' The Master said: 'Lifting your foot to move forward, you must seize the time, whip the horse's back, do not delay.' Again, someone asked: 'What is seizing neither person nor environment?' The Master said: 'Often recalling the beautiful scenery of the third month in Jiangnan, where the partridge sings, hundreds of flowers bloom, and the fragrance fills the air.' Someone also asked: 'Linji (?-867) Zen Master had three phrases. At that time, someone asked, what is the first phrase?' Linji (?-867) Zen Master said: 'The three essentials are stamped open, the red dot is narrow, not allowing deliberation to distinguish host and guest.' The Master immediately shouted loudly. Again, he said: 'What is the second phrase?' Linji (?-867) Zen Master said: 'Subtle understanding, how can it tolerate questions without grounding? Bubbles and waves rush to seize the opportunity to cut off the flow.' The Master said: 'Wrong even before asking.' Again, someone asked: 'What is the third phrase?' Linji (?-867) Zen Master said: 'Just look at the puppet show performed on the stage, the pulling and tugging all rely on the people behind the scenes.' The Master said: 'Once revealed, it's worthless.' Thereupon, Nanyuan Huiyong Zen Master thought it could be used to support the Linji school. In the second year of Changxing during the Later Tang Dynasty (931 AD), the Master came to Rushui and saw several thatched huts built against the mountain, like the homes of fugitives. He asked an old farmer in the field what this place was. The old farmer said: 'This is the ancient Fengxue Temple, where monks who uphold the precepts have lived for generations, but because of famine, everyone abandoned this place and left, leaving only the Buddha statues and the bell.' The Master said: 'Is it okay if I live here?' The old farmer said: 'Okay.' After the Master settled in, he begged for food in the village during the day and burned pine resin for light at night, living alone for seven years. Later, believers rebuilt the temple for him, forming a monastery. In the second year of Tianfu during the Pseudo-Jin Dynasty (937 AD), the governor heard of his reputation and invited him with the highest courtesy. On the Shangyuan Festival, he opened the altar to preach the Dharma, inheriting the Dharma lineage of Nanyuan Huiyong Zen Master. In the second year of Qianyou during the Pseudo-Han Dynasty (949 AD), the governor was transferred to Yingzhou, and the Master went to rely on him again. The governor housed him in the prefectural residence. After the rebellion was quelled, a Grand Tutor Song in Ruzhou donated his mansion as a precious monastery, naming it New Temple, and welcomed the Master to reside there. The Master's Dharma seat surpassed all others, and Buddhist learners came from afar. The Master ascended the seat and said: 'The former Master Linji (?-867) Zen Master said, wanting to...'

親切。莫將問來。問會么。問在答處。答在問處。雖然如是。有時問不在答處答不在問處。汝若擬議。老僧在汝腳跟底。大凡參學眼目。直須臨機。大用現前。勿自拘於小節。設使言前薦得。猶為滯殼迷封。句下精通。未免觸途狂見。應是向來。依他作解。明昧兩岐。與汝一切。掃卻直教個個。如師子兒吒呀地。對眾證據。哮吼一聲。壁立千仞。誰敢正眼覷著。覷著即瞎卻渠眼○師曰。若立一塵。家國興盛。野老顰頞。不立一塵。家國喪亡。野老安帖。於此明得。阇黎無分。全是老僧。於此不明。老僧即是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。拊其左膝曰。這裡是欲識老僧么。拊其右膝曰。這裡是於時莫有善其機者。

表曰。不假記一字。亦不用一功。亦不用眨眼。亦不用呵氣。堯封潛曰。從教鴨聽雷。

第四十二祖首山省念禪師

生狄氏萊州人也。幼棄家。得度于南禪寺。為人簡重。有精識。專修頭陀行。誦法華經。叢林畏敬之。目以爲念法華。晚於風穴會中。充知客。一日侍立次。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。如某者如何。穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師

【現代漢語翻譯】現代漢語譯本：親切。莫將問來。問會么？問在答處，答在問處。雖然如此，有時問不在答處，答不在問處。你若擬議，老僧在你腳跟底下。大凡參學眼目，直須臨機，大用現前，勿自拘於小節。設使言前薦得，猶為滯殼迷封；句下精通，未免觸途狂見。應是向來，依他作解，明昧兩岐。與你一切掃卻，直教個個如師子兒吒呀地，對眾證據，哮吼一聲，壁立千仞，誰敢正眼覷著？覷著即瞎卻他眼。師說：若立一塵，家國興盛，野老皺眉；不立一塵，家國喪亡，野老安帖。於此明得，阇黎（梵語，意為弟子）無分，全是老僧；於此不明，老僧即是阇黎。阇黎與老僧，亦能悟卻天下人，亦能瞎卻天下人。欲識阇黎么？拊其左膝說：這裡是。欲識老僧么？拊其右膝說：這裡是。當時沒有善於領會其中機鋒的人。

表說：不假記一字，亦不用一功，亦不用眨眼，亦不用呵氣。堯封潛說：任憑鴨子聽雷。

第四十二祖首山省念禪師

生於狄氏萊州人。幼年離家，在南禪寺出家。為人簡樸穩重，有精闢的見識，專修頭陀行，誦《法華經》。叢林中人都畏懼敬重他，稱他爲念法華。晚年在風穴（禪師名號）會中，擔任知客。一日侍立時，風穴於是流著眼淚告訴他說：不幸的是臨濟（宗派名）之道，到我這裡將要墜落於地了。省念禪師說：看這一眾僧人，難道沒有人了嗎？風穴說：聰明的人多，見性的人少。省念禪師說：像我這樣的人如何？風穴說：我雖然期望你很久了，仍然恐怕你耽著此經，不能放下。

【English Translation】 English version: Intimate. Don't bring questions. Do you understand questioning? The question is in the answer, and the answer is in the question. Although this is so, sometimes the question is not in the answer, and the answer is not in the question. If you deliberate, the old monk is right under your feet. Generally, for those who study, the key is to be adaptable and have great function manifest before you, without being confined to trivial matters. Even if you understand before words are spoken, you are still stuck in a shell and lost in a seal; if you are thoroughly versed in phrases, you will inevitably have wild views everywhere. You should sweep away all the interpretations you have relied on in the past, causing each and every one to be like a lion cub roaring, presenting evidence to the assembly, roaring once, standing like a wall of a thousand仞 (rèn, a unit of length), who dares to look at it with proper eyes? Looking at it will blind their eyes. The master said: If one dust is established, the country will prosper, and the old man in the field will frown; if one dust is not established, the country will perish, and the old man in the field will be at peace. If you understand this, the Shāli (梵語，meaning disciple) has no share, it is all the old monk; if you do not understand this, the old monk is the Shāli. The Shāli and the old monk can both enlighten the people of the world and blind the people of the world. Do you want to know the Shāli? He patted his left knee and said: Here it is. Do you want to know the old monk? He patted his right knee and said: Here it is. At that time, there was no one who was good at understanding the opportunity.

Biao said: No need to remember a single word, no need to use any effort, no need to blink, no need to breathe. Yao Fengqian said: Let the ducks listen to the thunder.

The Forty-second Ancestor, Shoushan Xingnian (926-993) Chan Master

He was born in Laizhou of the Di clan. He left home at a young age and was ordained at Nanchansi (name of a temple). He was simple and dignified, had keen insight, specialized in ascetic practices, and recited the Lotus Sutra. The monastic community feared and respected him, calling him 'Reciting the Lotus Sutra'. Later in his life, he served as a guest prefect in the assembly of Fengxue (name of a Chan master). One day, while standing in attendance, Fengxue wept and told him: Unfortunately, the Linji (name of a Chan school) path, with me, is about to fall to the ground. Xingnian Chan Master said: Looking at this assembly, is there no one? Fengxue said: There are many who are clever, but few who see their nature. Xingnian Chan Master said: What about someone like me? Fengxue said: Although I have hoped for you for a long time, I am still afraid that you will be attached to this sutra and unable to let it go.

曰。此亦可事。愿聞其要。穴遂上堂。舉世尊以青蓮目顧視大眾。乃曰。正當恁么時。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。穴擲下拄杖歸方丈。侍者隨後請益曰。念法華因甚不祇對和尚。穴曰。念法華會也。次日師與真園頭。同上問訊次。穴問真曰。作么生。是世尊不說說。真曰鵓鳩樹頭鳴。穴曰。汝作許多癡福。作么何不體究言句。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。又一日穴升座。顧視大眾。師便下去。穴即歸方丈。自是聲名重諸方。首山在汝城之外荒遠處。而師居之。將終身焉。登其門者。皆叢林精練衲子。師必勘驗之。留者才二十餘輩。然天下稱法席之冠。必指首山○嘗作鋼宗偈曰。咄哉拙郎君。(汾陽注曰素潔條然)巧妙無人識。(運機非面目)打破鳳林關。(蕩盡玲瓏性)著靴水上立。(塵泥自異)咄哉巧女兒。(汾陽曰妙智理圓融)攛梭不解織。(無間功不立)看他鬥雞人。(旁觀審騰距爭功不自傷)水牛也不識(全力能負不露頭角)。

表曰。有函有號。有部有帙。白日明窗。夜附燈燭。堯封潛曰。飛檐楯瓦。蕩摩雲煙。寶鈐和鳴。珠網間錯。

第四十三祖汾州太子院善昭禪師

生俞

【現代漢語翻譯】現代漢語譯本：穴禪師說：『這也可以做，我想知道其中的要點。』於是穴禪師登上法堂，用青蓮花般的眼睛環顧大眾，然後說：『正在這個時候，你們說些什麼？如果說不說而說，又是埋沒了先聖。那麼，你們說些什麼？』禪師於是拂袖走下法堂。穴禪師扔下拄杖回到方丈室。侍者隨後請教說：『念《法華經》為什麼不回答和尚？』穴禪師說：『念《法華經》的人會明白的。』第二天，禪師與真園頭一同去問訊。穴禪師問真園頭：『怎麼是世尊不說說？』真園頭說：『鵓鳩在樹頭鳴叫。』穴禪師說：『你做了這麼多癡福，為什麼不體究言句？』又問禪師說：『你怎麼說？』禪師說：『動容揚古路，不墮悄然機。』穴禪師對真園頭說：『你為什麼不看看念《法華經》的人怎麼說話？』又有一天，穴禪師升座，環顧大眾，禪師便走下去了。穴禪師隨即回到方丈室。從此，穴禪師的聲名在各地都很重。首山在汝城之外的荒遠處，而禪師居住在那裡，將終身在那裡度過。登上他門下的人，都是叢林中精進修行的衲子。禪師必定要勘驗他們，留下來的才二十餘人。然而天下稱讚法席之冠，必定指首山。禪師曾經作《鋼宗偈》說：『咄哉拙郎君，（汾陽註：素潔條然）巧妙無人識，（運機非面目）打破鳳林關，（蕩盡玲瓏性）著靴水上立，（塵泥自異）咄哉巧女兒，（汾陽曰：妙智理圓融）攛梭不解織，（無間功不立）看他鬥雞人，（旁觀審騰距爭功不自傷）水牛也不識（全力能負不露頭角）。』表禪師說：『有函有號，有部有帙，白日明窗，夜附燈燭。』堯封潛禪師說：『飛檐楯瓦，蕩摩雲煙，寶鈐和鳴，珠網間錯。』第四十三祖汾州太子院善昭禪師生於俞

【English Translation】 English version: Zen Master Xue said, 'This can also be done. I wish to hear the essentials.' Thereupon, Zen Master Xue ascended the Dharma hall, gazed upon the assembly with eyes like blue lotuses, and then said, 'Right at this moment, what do you say? If you say 'speaking without speaking,' then you are burying the ancient sages. So, what do you say?' The Zen master then flicked his sleeve and descended from the Dharma hall. Zen Master Xue threw down his staff and returned to his abbot's room. The attendant then asked for instruction, saying, 'Why didn't you answer the Abbot when reciting the Lotus Sutra (Fǎ Huá Jīng) (The Lotus Sutra)?' Zen Master Xue said, 'Those who recite the Lotus Sutra will understand.' The next day, the Zen master and the head gardener, Zhen, went together to pay their respects. Zen Master Xue asked the head gardener Zhen, 'What is the World-Honored One's (Shìzūn) (another name for Buddha) speaking without speaking?' Zhen said, 'The turtledove cries on the treetop.' Zen Master Xue said, 'You are making so much foolish merit. Why don't you investigate the words and phrases?' He then asked the Zen master, 'What do you say?' The Zen master said, 'Moving the countenance, he displays the ancient path, not falling into the trap of quietude.' Zen Master Xue said to the head gardener Zhen, 'Why don't you see how those who recite the Lotus Sutra speak?' Another day, Zen Master Xue ascended the seat, looked around at the assembly, and the Zen master then went down. Zen Master Xue immediately returned to his abbot's room. From then on, Zen Master Xue's reputation was highly regarded in all directions. Mount Shou (Shǒu Shān) was in a desolate place outside Rucheng, and the Zen master lived there, spending his whole life there. Those who entered his gate were all diligent monks practicing in the monasteries. The Zen master would surely examine them, and only twenty or so were left. However, the world praised the crown of the Dharma seat, and they would surely point to Mount Shou. The Zen master once composed the Gāng Zōng Gē (Steel Essence Verse), saying: 'Alas, clumsy young man! (Fenyang's note: Pure and simple) Skillful, no one recognizes. (Operating the mechanism, not the face) Break through Fenglin Pass (Fènglín Guān) (Eradicating all exquisite nature) Standing on the water in boots. (Mud is different) Alas, skillful young woman! (Fenyang said: Wonderful wisdom, perfect and harmonious) Holding the shuttle, not knowing how to weave. (Uninterrupted effort does not stand) Look at the cockfighting man. (Observing the leaping and striving for merit from the sidelines, not hurting oneself) Even the water buffalo does not recognize (Able to bear the full weight, not revealing the horns).' Zen Master Biao said, 'There are cases and titles, there are sections and volumes, bright windows in the daytime, and lamps and candles at night.' Zen Master Yao Fengqian said, 'Flying eaves and parapets, sweeping and rubbing the clouds and mist, precious seals harmonizing, pearl nets interspersed.' The Forty-third Ancestor, Zen Master Shanshao of Taizi Yuan in Fenzhou Born in Yu

氏太原人也。器識沉邃。少緣飾。有大智。於一切文字。不由師訓。自然通曉。年十四父母相繼而亡。孤苦厭世相。剃髮受具。杖䇿遊方。所至少留。不喜觀覽。或譏其不韻。師嘆之曰。是何言之陋哉。從上先德行腳。正以聖心未通。驅馳抉擇耳。不緣山水也。師歷諸方。見老宿者。七十有一人。皆妙得其家風。尤喜論曹洞。石門徹禪師者。蓋其派之魁奇者。師作五位偈。示之曰。五位參尋切要知。纖毫才動即差違。金剛透匣誰能曉。唯有那吒第一機。舉目便令三界靜。振鈴還使九天歸。正中妙挾通回互。擬議鋒铓失卻威。徹拊手稱善。然師終疑臨濟兒孫別有奇處。最後至首山。問百丈卷簟意旨如何。曰龍袖拂開全體現。師曰。師意如何。曰象王行處絕狐蹤。於是大悟。言下拜起曰。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。師曰。正是我放身命處。服勤甚久。辭去。游湘衡間。長沙太守張公茂宗。以四名剎。請師擇之而居。師笑。一夕遁去。北抵襄沔。寓止白馬。太守劉公昌言聞之。造謁。以見晚為嘆。時洞山谷隱皆虛席。眾議歸師。太守請擇之。師以手揶揄曰。我長行粥飯僧。傳佛心宗。非細職也。前後八請。堅臥不答。淳化四年。首山歿。西河道俗千餘人。協心削牘。遣沙門契聰。迎

【現代漢語翻譯】師父是太原人，器宇深沉而有遠見，不事雕琢，具有大智慧。對於一切文字，無需他人教導，自然通曉。十四歲時，父母相繼去世，師父孤苦，厭惡世俗，於是剃髮受戒，持杖雲遊四方。所到之處很少停留，也不喜歡觀賞風景。有人譏笑他不風雅，師父嘆息道：『這是多麼淺陋的言論啊！從前的先賢遊方，正是因為聖心未通，才奔波勞碌，做出決斷和選擇，並非爲了山水。』師父遊歷各地，拜見了七十一位老修行，他們都巧妙地領悟了各自宗派的家風，尤其喜歡談論曹洞宗。石門徹禪師，是曹洞宗的傑出人物。師父作了一首《五位偈》給他看，說：『五位參尋切要知，纖毫才動即差違。金剛透匣誰能曉，唯有那吒（佛教護法神）第一機。舉目便令三界靜，振鈴還使九天歸。正中妙挾通回互，擬議鋒铓失卻威。』徹禪師拍手稱讚。然而師父始終懷疑臨濟宗的後人另有奇特之處。最後到達首山，問百丈禪師卷簟（竹蓆）的意旨是什麼。首山禪師說：『龍袖拂開全體現。』師父問：『師父您的意思是？』首山禪師說：『象王行處絕狐蹤。』於是師父大悟，當即拜謝說：『萬古碧潭空界月，再三撈捷始應知。』有人問：『您見到了什麼道理，便如此肯定自己？』師父說：『正是我放下身命之處。』師父在首山服侍了很久，然後辭別離去，遊歷湘江和衡山一帶。長沙太守張茂宗，想請師父在當地的四座名寺中選擇一座居住。師父笑了笑，一天晚上悄然離去，北上抵達襄陽和沔陽，暫住在白馬寺。太守劉昌言聽說了師父的到來，前去拜訪，併爲未能早些見到師父而感到遺憾。當時洞山和谷隱兩座寺廟的住持之位都空缺，眾人商議請師父前去主持。太守也請求師父選擇其中一座。師父用手比劃著說：『我只是個長行粥飯僧，傳佛心宗，不是個小職務啊。』太守前後八次請求，師父始終臥床不答。淳化四年（993年），首山禪師去世，西河一帶的僧人和百姓一千多人，同心協力寫了奏章，派遣沙門契聰前去迎接師父。

【English Translation】 The master was a native of Taiyuan, with a profound and far-sighted demeanor, unadorned and possessing great wisdom. He understood all written words naturally, without the need for instruction. At the age of fourteen, his parents passed away one after another, leaving him orphaned and weary of the world. He shaved his head, received the precepts, and traveled with a staff to various places. He rarely stayed long in any one place and did not enjoy sightseeing. Some ridiculed him for his lack of refinement, but the master sighed and said, 'How shallow are these words! The former virtuous ones traveled to various places precisely because their sacred minds were not yet enlightened, and they were rushing about making decisions and choices, not for the sake of mountains and rivers.' The master traveled to various places and met seventy-one old practitioners, all of whom had skillfully grasped the style of their respective schools, especially those who liked to discuss the Caodong school. Zen Master Che of Shimen was an outstanding figure in the Caodong school. The master composed a 'Five Positions Verse' and showed it to him, saying, 'The five positions must be thoroughly understood; the slightest movement leads to deviation. Who can understand the diamond penetrating the box? Only Nata (Buddhist protector deity) has the first opportunity. A glance stills the three realms, and a bell rings to return the nine heavens. The correct center subtly contains mutual exchange; deliberation and sharpness lose their power.' Zen Master Che clapped his hands in praise. However, the master always suspected that the descendants of the Linji school had something unique. Finally, he arrived at Shoushan and asked Zen Master Baizhang about the meaning of rolling up the mat. Zen Master Shoushan said, 'The dragon's sleeve sweeps open, revealing the whole.' The master asked, 'What is your meaning, Master?' Zen Master Shoushan said, 'Where the elephant king walks, fox tracks disappear.' Thereupon, the master had a great enlightenment and immediately bowed and said, 'The moon in the clear pool of ten thousand ages in the empty realm, only after repeated attempts to scoop it up can it be known.' Someone asked, 'What principle did you see that made you so sure of yourself?' The master said, 'It is precisely where I let go of my life.' The master served at Shoushan for a long time, then bid farewell and traveled to the Xiang and Heng mountains. Zhang Maozong, the prefect of Changsha, wanted to invite the master to choose one of the four famous temples in the area to reside in. The master smiled and quietly left one night, heading north to Xiangyang and Mianyang, and temporarily stayed at Baima Temple. Prefect Liu Changyan heard of the master's arrival and went to visit, regretting that he had not met the master sooner. At that time, the positions of abbot at Dongshan and Guyin temples were vacant, and everyone discussed inviting the master to preside over them. The prefect also requested the master to choose one of them. The master gestured with his hand and said, 'I am just a long-walking monk who eats rice and porridge, transmitting the mind-seal of the Buddha, not a small position.' The prefect requested eight times, but the master remained in bed and did not answer. In the fourth year of Chunhua (993 AD), Zen Master Shoushan passed away, and more than a thousand monks and laypeople from the Xihe area jointly wrote a memorial, sending the monk Qicong to welcome the master.

請住持汾州太平寺太子院。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靜退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。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。趨辦嚴吾行矣。既至。宴坐一榻。足不越閫者三十年。天下道俗。慕仰不敢名。同曰汾州。並汾地苦寒。師罷夜參。有異比丘。振錫而至。謂師曰。會中有大士六人。奈何不說法言訖。升空而去。師密記。以偈曰。胡僧金錫光。請法到汾陽。六人成大器。勸請為敷揚。時楚圓守芝號上首○上堂。謂眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。作么生。是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真智。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失阿那個同具足。是甚麼同遍普。何人同真智。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出來。未有參學眼在切須辨取要識是非面目。見在不可。久立

【現代漢語翻譯】現代漢語譯本請（你）擔任汾州太平寺太子院的住持。師父（指汾陽善昭）閉關高臥。聰禪師推門而入，責備他說：『佛法是大事，清靜退隱是小節。風穴延沼禪師擔心應驗讖語，憂慮禪宗宗旨墜落泯滅，幸好有先師（指風穴延沼）。先師已經去世，你是有能力承擔如來大法的人，現在是什麼時候，你還想安眠呢？』師父（指汾陽善昭）驚起，握著聰禪師的手說：『不是你，我就聽不到這些話。』於是開始準備行程。到達后，就在禪榻上靜坐，三十年足不出戶。天下的僧人和俗人，都敬慕他，不敢直呼其名，都稱他為汾州。并州、汾州一帶苦寒。師父停止了夜參，有位奇異的比丘，搖著錫杖而來，對師父說：『法會中有六位大士，為什麼不說法？』說完，升空而去。師父默默記下此事，作偈說：『胡僧金錫光，請法到汾陽。六人成大器，勸請為敷揚。』當時楚圓（禪師）擔任芝園寺的首座。上堂說法，對大眾說：『說法的人，必須具備十智同真。如果不具備十智同真，邪正不辨，僧俗不分，不能做人天的眼目，決斷是非。就像鳥飛在空中卻折斷了翅膀，就像箭射向靶子卻斷了弦。絃斷了所以射不中，翅膀折斷了所以不能飛。弦結實，翅膀牢固，天空和靶子都能徹底穿透。』『怎麼是十智同真呢？』與各位上座點明：一、同一質，二、同大事，三、總同參，四、同真智，五、同遍普，六、同具足，七、同得失，八、同生殺，九、同音吼，十、同得入。又說：『與什麼人同得入？與阿誰同音吼？怎麼是同生殺？什麼東西同得失？哪個同具足？是什麼同遍普？何人同真智？誰能總同參？哪個同大事？什麼東西同一質？』『有點得出的嗎？點得出的人，不要吝惜慈悲。點不出來的人，是沒有參學的眼，一定要辨別清楚，要認識是非的面目。現在不可（再說），久立（告辭）。』

【English Translation】 English version Please take charge of the Taizi (太子, Crown Prince) Courtyard of Fenzhou (汾州, a prefecture in ancient China) Taiping (太平, Great Peace) Temple. The Master (referring to Fenyang Shanzhao) secluded himself and slept soundly. Chan Master Cong pushed open the door and entered, rebuking him, 'The Dharma is a great matter, while quiet retreat is a minor detail. Fengxue (風穴, Cave of Wind, referring to Fengxue Yanzhao) feared the prophecy would come true and worried that the Zen lineage would fall into decline. Fortunately, there was the former master (referring to Fengxue Yanzhao). The former master has already passed away. You are capable of shouldering the great Dharma of the Tathagata. What time is it that you still want to sleep?' The Master (referring to Fenyang Shanzhao) startled up, grasped Chan Master Cong's hand, and said, 'If it weren't for you, I wouldn't have heard these words.' Then he began preparing for the journey. Upon arrival, he sat in meditation on the zen platform, never stepping outside the threshold for thirty years. Monks and laypeople throughout the land admired him and dared not call him by his name, all referring to him as Fenzhou. The area of Bingzhou (并州, a prefecture in ancient China) and Fenzhou is bitterly cold. The Master discontinued the evening meditation. An extraordinary Bhiksu (比丘, Buddhist monk), shaking his staff, arrived and said to the Master, 'There are six great beings in the assembly. Why do you not expound the Dharma?' After speaking, he ascended into the sky and departed. The Master silently noted this event and composed a verse, 'The Hu (胡, non-Han Chinese) monk's golden staff shines, requesting the Dharma at Fenyang. Six people will become great vessels, urging you to spread and proclaim it.' At that time, Chuyuan (楚圓, Zen Master) held the position of head monk at Zhiyuan (芝園, Garden of Sesame) Temple. Ascending the Dharma hall, he addressed the assembly, saying, 'One who expounds the Dharma must possess the Ten Wisdoms in accord with Truth. If one does not possess the Ten Wisdoms in accord with Truth, one cannot distinguish between right and wrong, monk and layperson, and cannot be the eyes and ears of humans and devas (天, gods), resolving right and wrong. It is like a bird flying in the sky with broken wings, like an arrow shot at a target with a broken string. A broken string causes the arrow to miss the target, and broken wings cause the bird to be unable to fly. A strong string and sturdy wings allow one to completely penetrate the sky and the target.' 'What are the Ten Wisdoms in accord with Truth?' I will point them out to you, esteemed assembly: First, the same substance; second, the same great matter; third, collectively participating; fourth, the same true wisdom; fifth, the same pervasiveness; sixth, the same completeness; seventh, the same gains and losses; eighth, the same birth and death; ninth, the same roaring sound; tenth, the same attainment of entry.' He further said, 'With whom do we attain the same entry? With whom do we roar the same sound? What is the same birth and death? What things share the same gains and losses? Which one shares the same completeness? What is the same pervasiveness? Who shares the same true wisdom? Who can collectively participate? Which one is the same great matter? What thing is the same substance?' 'Is there anyone who can point them out? Those who can point them out, do not be stingy with compassion. Those who cannot point them out lack the eye of study and must clearly discern and recognize the face of right and wrong. Now is not the time (to say more), I have been standing for too long (farewell).'

。珍重。

表曰。盡乾坤人口到這裡百雜碎。堯封潛曰。不當以其吹竽。又建鼓而從之也。

第四十四祖石霜楚圓禪師

出泉州清湘李氏。少為書生。年二十二。依城南湘山隱靜寺得度。其母有賢行。使之遊方。師連眉秀目。頎然豐碩。然忽繩墨。所至為老宿所呵。以為少叢林。師崖柴而笑曰。龍象蹴踏。非驢所堪。嘗橐骨董箱。以竹杖荷之。游襄沔間。與守芝谷泉。俱結伴入洛中。聞汾陽昭禪師。道望為天下第一。決志親依。時朝廷方問罪河東。潞澤皆屯重兵。多勸其無行。師不顧。渡大河。登太行。易衣須。廝養竄。名火隊中。露眠草宿。至龍州。遂造汾陽。昭公壯之。經二年。未許入室。師詣昭。昭揣其志。必罵詬使令者。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席已。再夏不蒙指示。但增世俗塵勞念。歲月飄忽。己事不明。失出家之利。語未卒。昭公熟視罵曰。是惡知識。敢裨販我。怒舉杖逐之。師擬伸救。昭公掩其口。師大悟曰。乃知臨濟道出常情。服役七年。辭去。依唐明嵩禪師。嵩謂師曰。楊大年內翰。知見高。人道穩。實子不可不見。師乃往見大年。年問曰。對面不相識。千里卻同風。師曰。近奉山門請。年曰。真個脫空。師曰。前月離唐明。年曰。適來悔相問。

【現代漢語翻譯】現代漢語譯本：珍重。

表白說：整個天地的人口聚集到這裡，真是百般雜亂。堯封（人名）私下說：不應該像吹竽那樣應付，又像建鼓那樣隨聲附和。

第四十四祖石霜楚圓禪師（986年-1039年）

禪師是泉州清湘李氏人。年少時是讀書人。二十二歲時，在城南湘山隱靜寺出家。他的母親很有德行，讓他四處遊學。禪師眉清目秀，身材高大魁梧，但行為不拘小節，所到之處被老修行們呵斥，認為他缺乏叢林規矩。禪師不加修飾地笑著說：『龍象（比喻有能力的人）的行動，不是驢子所能承受的。』他曾經揹著裝雜物的箱子，拄著竹杖，在襄陽、沔陽一帶遊歷。與守芝、谷泉一起結伴前往洛陽。聽說汾陽昭禪師（947年-1024年）的道行和聲望是天下第一，決心親自依止。當時朝廷正在問罪河東，潞州、澤州都駐紮著重兵，很多人勸他不要前往。禪師不顧阻攔，渡過大河，登上太行山，改換衣服，剃掉鬍鬚，混在僕役之中，冒著戰火，露天睡覺，在草地上過夜，到達龍州，於是拜訪了汾陽昭禪師。昭禪師認為他很有志氣。經過兩年，還不允許他進入內室。禪師去拜見昭禪師，昭禪師揣摩他的志向，總是用罵聲和呵斥來使喚他，或者詆譭其他地方的禪師。即使有所教誨，也都是些庸俗鄙陋的事情。一天晚上，禪師訴說道：『自從來到您的門下，已經過了兩個夏天，沒有得到您的指示，只是增加了世俗的塵勞雜念，歲月匆匆流逝，自己的事情還沒有明白，失去了出家的利益。』話還沒說完，昭禪師仔細地看著他罵道：『你這個惡知識（指引人走向邪路的人），竟敢販賣我！』憤怒地舉起杖子驅趕他。禪師想要辯解，昭禪師摀住他的嘴。禪師大悟，說道：『才知道臨濟（宗）的道超出常情。』於是服役七年，辭別而去。依止唐明嵩禪師。嵩禪師對他說：『楊大年（957年-1002年）內翰，見解高明，為人穩重，你不可不見他。』禪師於是前去拜見楊大年。楊大年問道：『對面不相識，千里卻同風。』禪師說：『最近承蒙山門邀請。』楊大年說：『真是空洞無物。』禪師說：『上個月離開唐明禪師。』楊大年說：『剛才後悔問你了。』

【English Translation】 English version: Precious.

The memorial says: The population of the entire universe is gathered here, truly a mixed bag. Yao Feng (person's name) privately said: 'It should not be dealt with like playing the yu (a type of wind instrument) perfunctorily, nor should one echo it like beating a drum.'

The Forty-fourth Ancestor, Chan Master Shishuang Chuyuan (986-1039)

The Chan Master was from the Li family of Qingxiang, Quanzhou. In his youth, he was a scholar. At the age of twenty-two, he became a monk at the Yin Jing Temple on Xiang Mountain, south of the city. His mother was virtuous and encouraged him to travel and study. The Chan Master had clear eyebrows and bright eyes, and a tall and robust physique, but his behavior was unconventional. Wherever he went, he was scolded by senior monks for lacking monastic discipline. The Chan Master smiled unreservedly and said: 'The actions of dragons and elephants (metaphor for capable people) cannot be borne by donkeys.' He used to carry a box of miscellaneous items on his back, holding a bamboo staff, and traveled in the areas of Xiangyang and Mianyang. Together with Shouzhu and Guquan, he went to Luoyang. Hearing that Chan Master Fenyang Zhao (947-1024)'s Taoist practice and reputation were the best in the world, he resolved to rely on him personally. At that time, the imperial court was questioning Hedong, and heavy troops were stationed in Luzhou and Zezhou. Many people advised him not to go. The Chan Master ignored the obstacles, crossed the Great River, climbed the Taihang Mountains, changed his clothes, shaved his beard, and mingled with the servants, braving the flames of war, sleeping in the open and spending the night on the grass. He arrived in Longzhou and visited Chan Master Fenyang Zhao. Chan Master Zhao thought he was very ambitious. After two years, he was still not allowed to enter the inner chamber. The Chan Master went to see Chan Master Zhao, who surmised his ambition and always used scolding and reprimands to order him, or slandered the Chan Masters of other places. Even if there were teachings, they were all vulgar and trivial matters. One night, the Chan Master complained: 'Since coming to your school, two summers have passed without receiving your instructions, only increasing worldly dust and worries. The years have passed quickly, and my own affairs have not been clarified, losing the benefit of becoming a monk.' Before he finished speaking, Chan Master Zhao looked at him carefully and scolded: 'You evil advisor (one who leads people astray), dare to peddle me!' Angrily, he raised his staff to drive him away. The Chan Master wanted to explain, but Chan Master Zhao covered his mouth. The Chan Master had a great realization and said: 'Now I know that the Linji (school)'s Tao transcends ordinary feelings.' So he served for seven years and left. He relied on Chan Master Tangming Song. Chan Master Song said to him: 'Yang Danian (957-1002), the Inner Academician, has high insights and is a stable person. You must see him.' The Chan Master then went to see Yang Danian. Yang Danian asked: 'We don't recognize each other face to face, but we share the same wind from a thousand miles away.' The Chan Master said: 'Recently, I received an invitation from the mountain gate.' Yang Danian said: 'It's really empty and without substance.' The Chan Master said: 'I left Chan Master Tangming last month.' Yang Danian said: 'I regret asking you just now.'

師曰作家。年喝之。師曰恰是。年復喝。師以手劃一劃。年吐舌曰。真是龍象。師曰。是何言歟。大年顧令別點茶曰。元來是家裡人。師曰。也不消得。良久又問。如何是圓上座為人句。師曰切。年曰。作家作家。師曰。放內翰二十拄杖。年拊膝曰。這裡是什麼處所。師拍掌曰。不得放過。年大笑。又問。記得唐明悟時因緣否師曰唐明聞僧問首山佛法大意。首山曰。楚王城畔汝水東流。年曰。只如此語意。作么生師曰。水上掛燈毬。年曰。與么則辜負古人去。師曰。內翰疑則別參。年曰。三腳蝦蟆跳上天。師曰。一任𨁝跳。年乃大笑。館于齋中。日夕質疑。智證因聞前言往行。恨見之晚。朝中見駙馬都尉李公曰。近得一道人。真西河師子。李公曰。我以拘文不能。就謁奈何。大年默然歸。語師曰。李公佛法中人。聞道風遠至。有愿見之心。政以法不得與侍從過從。師黎明謁李公。公閱謁使童子。問道得即與上座相見。師曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。師曰。不因今日節。餘日定難逢。童子又出曰。都尉言。與么則與上座相見去也。師曰。腳頭腳底。李公乃出。坐定。問曰。我聞西河有金毛師子是否。師曰。什麼處得此訊息。李公喝之。師曰。野干鳴。李又喝。師曰恰是。李大笑。既辭去。

【現代漢語翻譯】現代漢語譯本：師父說：『真是個行家。』大年喝道。師父說：『正是如此。』大年再次喝道。師父用手比劃了一下。大年吐了吐舌頭說：『真是龍象（比喻傑出的人才）。』師父說：『這是什麼話？』大年回頭吩咐人重新點茶，說：『原來是自己人。』師父說：『也不必這樣。』過了很久，大年又問：『如何是圓上座（指僧人）為人說法的句子？』師父說：『切。』大年說：『真是行家，真是行家。』師父說：『該打你二十拄杖。』大年拍著膝蓋說：『這裡是什麼地方？』師父拍手說：『不能放過你。』大年大笑。又問：『還記得唐明（唐朝，618年-907年）開悟時的因緣嗎？』師父說：『唐明聽說僧人問首山（人名）佛法大意。首山說：楚王城畔汝水東流。』大年說：『只是如此的語意，該怎麼理解？』師父說：『水上掛燈籠。』大年說：『這樣就辜負古人了。』師父說：『內翰（官名，此處指大年）如果疑惑就另外參悟。』大年說：『三腳蛤蟆跳上天。』師父說：『任憑它跳。』大年於是大笑，把師父安排在齋房中，日夜請教質疑。智證（人名）因為聽說了之前的事情，後悔相見太晚。在朝中見到駙馬都尉李公（人名）說：『最近來了一位道人，真是西河（地名）師子（比喻勇猛精進）。』李公說：『我因為拘泥於禮節不能前去拜訪，怎麼辦？』大年沉默著回去了，告訴師父說：『李公是佛法中人，聽說您的道風遠播，很想見您一面，只是因為身份限制不能和侍從隨便交往。』師父黎明去拜見李公。李公讓看門童子問道：『說出道理就讓上座（指師父）相見。』師父說：『今天特地來相看。』又讓童子說：『碑文上刻白字，當道種青松。』師父說：『不是今日這樣的機會，其他日子很難相逢。』童子又出來說：『都尉說，這樣就和上座相見吧。』師父說：『腳頭腳底（指事情就在眼前）。』李公於是出來，坐定后，問道：『我聽說西河有金毛師子，是真的嗎？』師父說：『從哪裡得到這個訊息？』李公喝道。師父說：『野干（一種野獸）在鳴叫。』李公又喝道。師父說：『正是如此。』李公大笑。師父告辭離去。

【English Translation】 English version: The master said, 'A true expert.' Da Nian shouted. The master said, 'Exactly.' Da Nian shouted again. The master gestured with his hand. Da Nian stuck out his tongue and said, 'Truly a dragon and elephant (a metaphor for outstanding talent).' The master said, 'What are you saying?' Da Nian turned and ordered someone to make tea again, saying, 'Turns out we are family.' The master said, 'There's no need for that.' After a long time, Da Nian asked again, 'What is a phrase for Yuan Shangzuo (referring to a monk) to speak for others?' The master said, 'Cut.' Da Nian said, 'Truly an expert, truly an expert.' The master said, 'You deserve twenty blows of the staff.' Da Nian patted his knee and said, 'What place is this?' The master clapped his hands and said, 'Can't let you off.' Da Nian laughed loudly. He then asked, 'Do you remember the circumstances of Tang Ming's (Tang Dynasty, 618-907 AD) enlightenment?' The master said, 'Tang Ming heard a monk ask Shoushan (person's name) about the main idea of the Buddha-dharma. Shoushan said, 'East of the Ru River by the side of Chu King City.' Da Nian said, 'Just with such meaning, how should it be understood?' The master said, 'Hanging lanterns on the water.' Da Nian said, 'Then I would be letting down the ancients.' The master said, 'If Neihan (official title, here referring to Da Nian) has doubts, then seek further enlightenment.' Da Nian said, 'A three-legged toad jumps to the sky.' The master said, 'Let it jump as it pleases.' Da Nian then laughed loudly, and arranged for the master to stay in the study, questioning him day and night. Zhi Zheng (person's name), having heard about the previous events, regretted meeting him so late. In court, he said to the駙馬都尉 Li Gong (person's name), 'Recently, a Daoist has come, truly a lion (a metaphor for courage and diligence) of Xihe (place name).' Li Gong said, 'I am unable to visit due to being bound by etiquette, what should I do?' Da Nian returned in silence and told the master, 'Li Gong is a person of the Buddha-dharma, hearing that your Daoist reputation has spread far, he wishes to see you, but due to his status, he cannot casually associate with attendants.' At dawn, the master went to visit Li Gong. Li Gong had the gatekeeper ask, 'If you can speak the principle, then I will allow Shangzuo (referring to the master) to meet me.' The master said, 'I have come specifically to see you today.' He then had the gatekeeper say, 'Engrave white characters on the stele, plant green pines along the road.' The master said, 'If not for today's opportunity, it would be difficult to meet on other days.' The gatekeeper came out again and said, 'The commander says, in that case, I will meet with Shangzuo.' The master said, 'At your feet (the matter is right in front of you).' Li Gong then came out, sat down, and asked, 'I have heard that there is a golden-haired lion in Xihe, is it true?' The master said, 'Where did you get this news?' Li Gong shouted. The master said, 'A jackal (a type of wild animal) is howling.' Li Gong shouted again. The master said, 'Exactly.' Li Gong laughed loudly. The master bid farewell and left.

問臨行一句。師曰。好將息。李曰。何異諸方。師曰。都尉又作么生。曰放上座二十棒。師曰。專為流通。李又喝。師曰瞎。李曰好去。師曰諾諾。自是往來楊李之門。以法為友。久之辭還河東。年曰。有一語寄唐明得么。師曰。明月照見夜行人年曰。卻不相當。師曰。更深猶自可。午後更愁人。年曰。開寶寺前金剛近日因甚麼汗出。師曰知。年曰。上座臨行。豈無為人句。師曰。重疊關山路。年曰。與么則隨上座去也。師作噓聲。年曰。真師子兒。師還唐明。李公遣兩僧訊師。師于書尾畫雙足。寫來僧名以寄之。李公作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。師以母老南歸。至筠州。首眾僧于洞山時。聰禪師居焉。先是汾陽謂師曰。我遍參雲門尊宿兒孫。特以未見聰為恨。故師依止三年。乃游仰山。楊大年以書抵宜春太守黃宗。旦使請師出世說法。守虛南原致師。師不赴旋。特謁守願行。守問其故。對曰。始為讓。今偶欲之耳。守大賢之。住三年。棄去。之謁神鼎諲禪師。諲首山高弟。望尊。一時衲子。非人類精奇。無敢登其門者。住山三十年。門弟子氣吞諸方。師髮長不剪。獘衣楚音。通謁稱法侄。一眾大笑。諲遣童子。問長老誰之嗣。師仰視屋曰。親見汾陽來。諲杖而出。顧見頎然。問曰。

【現代漢語翻譯】問臨濟宗的僧人臨行時說一句（開示）。僧人回答：『好好保重。』李都尉說：『這和其它地方（的說法）有什麼不同？』僧人說：『都尉你又想怎麼樣？』（李都尉說：）『打上座二十棒。』僧人說：『專門爲了流通佛法。』李都尉又喝斥一聲。僧人說：『瞎說。』李都尉說：『（你）好走。』僧人說：『是是。』從此（僧人）與楊大年、李都尉以佛法為友往來。時間久了，（僧人）告辭返回河東。楊大年說：『有一句話寄給唐明嗎？』僧人說：『明月照見夜行人。』楊大年說：『卻不相當。』僧人說：『更深（的時候）還算可以，午後更讓人發愁。』楊大年說：『開寶寺前的金剛近日因為什麼汗出？』僧人說：『知道。』楊大年說：『上座臨行，難道沒有為人（說法）的句子嗎？』僧人說：『重疊關山路。』楊大年說：『這樣我就跟隨上座去了。』僧人作噓聲。楊大年說：『真是師子兒。』僧人回到唐明。李公派遣兩個僧人問候僧人。僧人在書尾畫雙足，寫來僧的名字寄給李公。李公作偈說：『黑毫千里余，金槨示雙趺，人天渾莫測，珍重赤鬚鬍。』僧人因為母親年老南歸，到達筠州。在洞山率領眾僧時，聰禪師住在那裡。先前汾陽（汾陽善昭禪師）對僧人說：『我遍參雲門宗的尊宿兒孫，特別以沒有見到聰禪師為遺憾。』所以僧人依止（聰禪師）三年。於是遊歷仰山。楊大年用書信告知宜春太守黃宗旦，派人請僧人出世說法。太守虛南原迎接僧人，僧人不赴約。特意拜訪太守願行，太守問他緣故，（僧人）回答說：『開始是爲了謙讓，現在偶爾想去罷了。』太守認為他很賢能，（僧人）住了三年，離去。去拜訪神鼎諲（神鼎諲禪師），諲禪師是首山（首山省念禪師）的高足弟子，聲望很高。當時（的）衲子，不是人類中的精英，沒有敢於登上他的門（拜訪）的。諲禪師住在山裡三十年，門下弟子氣勢壓倒各方。僧人頭髮長了不剪，穿著破舊的衣服，用楚地的口音，通報拜謁，自稱法侄。一眾（弟子）大笑。諲禪師派遣童子，問長老是誰的嗣法弟子。僧人仰視屋頂說：『親見汾陽（汾陽善昭禪師）而來。』諲禪師拄著枴杖出來，回頭看見（僧人）身材高大，問道：

【English Translation】 Asked for a parting word. The master said, 'Take good care.' Li asked, 'How is this different from other places?' The master said, 'What do you want to do, Commandant?' (Li said,) 'Give the abbot twenty blows.' The master said, 'Specifically for the circulation (of Dharma).' Li then shouted. The master said, 'Blind.' Li said, 'Farewell.' The master said, 'Yes, yes.' From then on, (the monk) associated with Yang Danian and Commandant Li as friends in the Dharma. After a long time, (the monk) bid farewell and returned to Hedong. Yang Danian said, 'Is there a word to send to Tang Ming?' The master said, 'The bright moon illuminates the night traveler.' Yang Danian said, 'Not quite fitting.' The master said, 'Deeper into the night is still acceptable, but the afternoon is even more worrying.' Yang Danian said, 'Why has the Vajra in front of Kaibao Temple been sweating recently?' The master said, 'I know.' Yang Danian said, 'As the abbot departs, is there not a sentence for the sake of others (to teach)?' The master said, 'Overlapping mountain passes.' Yang Danian said, 'In that case, I will follow the abbot.' The master made a hissing sound. Yang Danian said, 'Truly a lion's child.' The master returned to Tang Ming. Lord Li sent two monks to inquire after the master. The master drew a pair of feet at the end of the letter and wrote the names of the visiting monks to send to Lord Li. Lord Li composed a verse saying: 'Black hair stretches over a thousand miles, the golden coffin shows a pair of feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' The master returned south because of his elderly mother, arriving at Junzhou. When leading the monks at Dongshan, Chan Master Cong resided there. Previously, Fenyang (Chan Master Fenyang Shanzhao) said to the master, 'I have visited all the venerable descendants of the Yunmen school, and I especially regret not having seen Chan Master Cong.' Therefore, the master stayed with (Chan Master Cong) for three years. Then he traveled to Yangshan. Yang Danian informed Huang Zongdan, the prefect of Yichun, by letter, and sent someone to invite the master to appear in the world and preach the Dharma. Prefect Xu Nan Yuan welcomed the master, but the master did not go. He specially visited Prefect Yuan Xing, and the prefect asked him the reason. (The master) replied, 'At first it was out of humility, but now I just want to go.' The prefect considered him virtuous. (The master) stayed for three years and left. He went to visit Shinding Yin (Chan Master Shinding Yin). Chan Master Yin was a senior disciple of Shoushan (Chan Master Shoushan Shengnian), with great prestige. At that time, the monks, if not extraordinary elites, dared not enter his gate (to visit). Chan Master Yin had lived in the mountain for thirty years, and his disciples overwhelmed all directions. The master grew his hair long and did not cut it, wore tattered clothes, and used the Chu dialect to announce his visit, calling himself a Dharma nephew. The crowd (of disciples) laughed. Chan Master Yin sent a boy to ask whose Dharma heir the elder was. The master looked up at the roof and said, 'I came having personally seen Fenyang (Chan Master Fenyang Shanzhao).' Chan Master Yin came out with a staff, looked back and saw (the master) was tall, and asked:

汾州有西河師子是否。師指其後。絕叫曰。屋倒矣。童子返走。諲回顧相矍鑠。師地坐。脫只履而視之。諲老忘所問。又失師所在。師徐起整衣。且行且語曰。見面不如聞名。遂去。諲遣人追之。不可。嘆曰。汾州乃有此兒耶。師自是名增重叢林。定林沙門本延。有道行雅。為士大夫所信敬。諲見延。稱師知見。可興臨濟。會道吾席虛。延白郡請以師主之。法令整肅。亡軀為法者集焉○師平生以事事無礙行心。凡聖所不能測。室中宴坐。橫刀水盆之上。旁置草鞋。使來參扣者下語。無有契其機者。

表曰。不如休去歇去。身心淳樸去。堯封潛曰。此是西天祖師靈。雙峰頂上鐵花生。

第四十五祖楊岐方會禪師

生冷氏。袁州宜春人也。少警敏滑稽。談劇有味。及冠不喜從事筆硯。竄名商稅務掌課。最坐不職當罰。宵遁去。游筠州九峰。恍然如昔經行處。眷不忍去。遂落髮為大僧。閱經聞法。心融神會。能痛自折節。依參老宿慈明禪師。住南原。師輔佐之。安樂勤苦。及慈明徙道吾石霜。師俱。自請領監院事。非慈明之意。而眾論雜然稱善。挾楮衾。入典金谷。時時蠢語。摩拂慈明。諸方傳以為當。依之雖久。然未有省發。每咨參明曰。庫司事繁。且去。他日又問明曰。監寺異時兒孫遍天下在。何用

【現代漢語翻譯】現代漢語譯本：汾州（今山西汾陽）有個名叫西河師子的僧人嗎？諲（音yīn）用手指著師子的身後。師子突然大叫一聲：『屋子要倒了！』童子嚇得轉身就跑。諲回頭看著師子，神情驚愕。師子就地坐下，脫下一隻鞋子仔細觀看。諲年老，忘記了要問什麼，也找不到師子在哪裡了。師子慢慢起身，整理好衣服，邊走邊說：『見面不如聞名。』於是離開了。諲派人去追趕，沒有追上，感嘆道：『汾州竟然有這樣的人才啊！』師子從此名聲大振，在叢林中更加受人敬重。定林寺的沙門本延，有很高的道行，受到士大夫的信賴和尊敬。諲見到本延，稱讚師子的見解，認為他可以振興臨濟宗。恰逢道吾寺的住持之位空缺，本延稟告郡守，請求讓師子來主持。寺規嚴明，爲了佛法而獻身的人聚集在那裡。師子平生以事事無礙的行心處世，他的境界凡人和聖人都無法測度。他在房間里靜坐，將一把刀橫放在水盆之上，旁邊放著草鞋，讓前來參禪的人發表見解，但沒有人能契合他的機鋒。表禪師說：『不如放下一切，身心淳樸地離去。』堯封潛說：『這是西天祖師的靈驗，雙峰頂上開出鐵花。』第四十五祖楊岐方會禪師（992-1049) 楊岐方會禪師，是冷氏的後代，袁州宜春（今江西宜春）人。他從小就聰明機敏，善於言談，說話幽默風趣。成年後不喜歡從事筆墨工作，便改名換姓在商稅務部門掌管賦稅。因為經常失職，被判處罰。於是連夜逃走，遊歷筠州九峰山。恍惚間覺得好像曾經來過這裡，依依不捨，於是剃度出家做了僧人。閱讀佛經，聽聞佛法，心領神會，能夠深刻地約束自己，依止慈明禪師（石霜楚圓）這位老修行。慈明禪師住在南原的時候，師子輔佐他，安於清貧，勤勞刻苦。後來慈明禪師遷往道吾山石霜寺，師子也跟隨前往，並主動請求擔任監院的職務。這並非慈明禪師的本意，但眾人都稱讚他。他帶著被褥，進入典金谷（寺院的倉庫）工作。時常說些看似愚蠢的話，來啓發慈明禪師。各方都認為他將來必成大器。雖然跟隨慈明禪師很久，但一直沒有開悟。每次向慈明禪師請教，慈明禪師總是說：『庫司的事情很繁雜，你先去忙吧。』有一天，師子又問慈明禪師：『監寺將來兒孫遍天下，要那麼多做什麼呢？』

【English Translation】 English version: Was there a monk named Xihe Shizi (West River Lion) in Fenzhou (present-day Fenyang, Shanxi)? Yin pointed behind Shizi. Shizi suddenly shouted, 'The house is collapsing!' The young boy turned and ran away. Yin looked back at Shizi, his expression astonished. Shizi sat down on the spot, took off one shoe and examined it carefully. Yin, being old, forgot what he wanted to ask and could not find Shizi. Shizi slowly got up, tidied his clothes, and said as he walked, 'Meeting is not as good as hearing the name.' Then he left. Yin sent people to chase him, but they could not catch up. He sighed and said, 'Fenzhou actually has such a talent!' From then on, Shizi's reputation greatly increased, and he was even more respected in the monastic community. The Shramana Benyan of Dinglin Temple, who had high spiritual attainment, was trusted and respected by the scholar-officials. When Yin met Benyan, he praised Shizi's understanding, believing that he could revitalize the Linji (Rinzai) school. Coincidentally, the position of abbot of Daowu Temple was vacant, and Benyan reported to the prefect, requesting that Shizi be appointed to preside over it. The rules of the temple were strict, and those who dedicated themselves to the Dharma gathered there. Throughout his life, Shizi conducted himself with a mind that was unhindered by anything, and his state could not be fathomed by ordinary people or sages. He sat in meditation in his room, placing a knife across a basin of water, with straw sandals placed beside it, inviting those who came to study Zen to express their views, but no one could match his sharp wit. Zen Master Biao said, 'It is better to let go and rest, returning to a simple and pure mind.' Yaofeng Qian said, 'This is the spiritual efficacy of the Western Heaven Patriarch, iron flowers blooming on the summit of Shuangfeng (Double Peak).' The Forty-fifth Ancestor, Zen Master Yangqi Fanghui (992-1049) Zen Master Yangqi Fanghui was a descendant of the Leng family, a native of Yichun, Yuanzhou (present-day Yichun, Jiangxi). From a young age, he was intelligent and quick-witted, good at conversation, and spoke with humor and wit. After coming of age, he did not like to engage in writing and paperwork, so he changed his name and surname and took charge of taxation in the commercial tax department. Because he was often derelict in his duties, he was sentenced to punishment. So he fled at night and traveled to Jiufeng Mountain in Junzhou. He vaguely felt as if he had been here before, and was reluctant to leave, so he shaved his head and became a monk. Reading the Buddhist scriptures and hearing the Dharma, he understood it in his heart and was able to deeply restrain himself, relying on the old practitioner Zen Master Ciming (Shishuang Chuyuan). When Zen Master Ciming lived in Nan Yuan, Shizi assisted him, content with poverty, diligent and hardworking. Later, when Zen Master Ciming moved to Shishuang Temple on Daowu Mountain, Shizi also followed and took the initiative to serve as the supervisor of the monastery. This was not Zen Master Ciming's original intention, but everyone praised him. He carried his bedding and entered the Dianjin Valley (the monastery's warehouse) to work. He often said seemingly foolish words to enlighten Zen Master Ciming. All sides believed that he would surely become a great figure in the future. Although he had followed Zen Master Ciming for a long time, he had not yet attained enlightenment. Every time he asked Zen Master Ciming for guidance, Zen Master Ciming always said, 'The affairs of the warehouse are very complicated, you go and get busy first.' One day, Shizi asked Zen Master Ciming again, 'The supervisor will have descendants all over the world in the future, what is the use of so many?'

忙為。一日明適出雨忽作。師偵之小徑。既見。遂搊住曰。這老漢今日須與我說。不說打你去。明曰。監寺知是般事。便休。語未卒。師大悟。即拜于泥途。問曰。狹路相逢時如何。明曰。你且亸避。我要去那裡去。師歸來日。具威儀詣方丈。禮謝明。呵曰未在。慈明飯罷。必山行。禪者問道。多失所在。師闞其出未遠。即撾鼓集眾。慈明遽還。怒數曰。少叢林暮而升座。何從得此規繩乎。師徐對曰。汾州乃晚參也。慈明無如之何。慈明遷興化。因辭之。還九峰萍實。道俗詣山。請住楊岐。時九峰長老勤公不知師。驚曰。會監寺亦能禪乎。師受帖。問答罷。乃曰。更有問話者么。試出相見。楊岐今日性命。在汝諸人手裡。一任橫拖倒拽。為什麼。如此大丈夫兒。須是當衆抉擇。莫背地裡似水底。按胡盧相似當衆勘驗。看有么。若無楊岐失利。下座。勤把住曰。今日且喜。得個同參。師曰。同參底事作么生。勤曰。楊岐牽犁。九峰拽耙。師曰。正當與么時。楊岐在前九峰。在前勤無語。師托開曰。將謂同參元來不是自是名聞諸方。上堂。楊岐乍住屋壁疏滿床。盡佈雪真珠縮卻項暗。嗟吁。良久曰。翻憶古人樹下居○室中問僧栗棘蓬。你作么生。吞金剛圈。你作么生透。

表曰。謹奉一文為謝將來。堯封潛曰。燦如

【現代漢語翻譯】現代漢語譯本：忙為。有一天，慈明（禪師名）外出時突然下起雨。禪師在小路上找到了他，便攔住他說：『你這老頭今天必須跟我說清楚，不說就打你。』慈明說：『監寺（寺院主管）知道是這種事，就算了吧。』話還沒說完，禪師突然大悟，立刻在泥濘的路上拜謝。問道：『狹路相逢時如何？』慈明說：『你且讓開，我要去我要去的地方。』禪師回來后，穿戴整齊地去方丈室，向慈明行禮道謝。慈明呵斥說：『還早呢。』慈明吃完飯後，必定去山中行走。禪者問道，常常不得要領。禪師看到慈明還沒走遠，就敲鼓集合大眾。慈明急忙趕回來，生氣地責備說：『哪個叢林在傍晚升座？從哪裡學來的這種規矩？』禪師慢慢地回答說：『汾州（地名）就是晚參啊。』慈明無可奈何。慈明後來遷往興化（地名），禪師前去辭別。回到九峰萍實（地名）后，當地的道士和百姓到山裡來，請他主持楊岐（地名）。當時九峰長老勤公不瞭解禪師，驚訝地說：『會監寺也會禪嗎？』禪師接受了邀請，問答完畢后，便說：『還有要問話的嗎？試著出來相見。楊岐今天的性命，就在你們諸位手裡，任憑你們橫拖倒拽。為什麼？如此大丈夫，必須當衆決斷，不要背地裡像水底按葫蘆一樣。當衆勘驗，看看有沒有？如果沒有，楊岐就輸了。』說完下座。勤公抓住他說：『今天可喜，得到一個同參。』禪師說：『同參的事情怎麼做？』勤公說：『楊岐牽犁，九峰拽耙。』禪師說：『正在這個時候，楊岐在前還是九峰在前？』勤公無話可說。禪師推開他說：『還以為是同參，原來不是，只是名聞諸方。』上堂時說：『楊岐剛住進來，屋壁疏漏，床上鋪滿了雪。真珠縮著脖子，唉聲嘆氣。』良久后說：『反而想起古人住在樹下。室內問僧，栗棘蓬。你打算怎麼吞下金剛圈？你打算怎麼穿透？』表曰：謹奉上一文作為謝禮。堯封潛曰：燦爛啊。

【English Translation】 English version: Mang Wei. One day, when Ci Ming (Zen master's name) went out, it suddenly rained. The Zen master found him on a small path, stopped him and said, 'You old man must explain this to me today, or I will hit you.' Ci Ming said, 'The supervisor (of the monastery) knows it's this kind of thing, so let it be.' Before he finished speaking, the Zen master suddenly realized and immediately bowed in the muddy road to thank him. He asked, 'What happens when you meet on a narrow road?' Ci Ming said, 'You should step aside, I want to go where I want to go.' After the Zen master returned, he dressed neatly and went to the abbot's room to thank Ci Ming. Ci Ming scolded, 'It's still early.' After Ci Ming finished eating, he would definitely go for a walk in the mountains. When Zen practitioners asked questions, they often missed the point. The Zen master saw that Ci Ming had not gone far, so he beat the drum to gather the crowd. Ci Ming hurried back and angrily rebuked, 'Which monastery holds a lecture in the evening? Where did you learn this rule from?' The Zen master slowly replied, 'Fen Zhou (place name) is an evening lecture.' Ci Ming had no choice. Later, Ci Ming moved to Xing Hua (place name), and the Zen master went to say goodbye. After returning to Jiu Feng Ping Shi (place name), the local Taoists and people came to the mountain to invite him to preside over Yang Qi (place name). At that time, Elder Qin Gong of Jiu Feng did not know the Zen master and was surprised, 'Can the supervisor also practice Zen?' The Zen master accepted the invitation, and after the question and answer session, he said, 'Is there anyone else who wants to ask questions? Try to come out and meet me. Yang Qi's life today is in your hands, let you drag and pull it. Why? Such a great man must make a decision in public, don't be like pressing a gourd in the water in secret. Examine it in public, see if there is any? If not, Yang Qi will lose.' After speaking, he stepped down. Qin Gong grabbed him and said, 'Today is a happy day, I have found a fellow practitioner.' The Zen master said, 'What should be done about the fellow practitioner's matter?' Qin Gong said, 'Yang Qi pulls the plow, Jiu Feng pulls the rake.' The Zen master said, 'At this very moment, is Yang Qi in front or Jiu Feng in front?' Qin Gong was speechless. The Zen master pushed him away and said, 'I thought it was a fellow practitioner, but it turns out it's not, it's just famous everywhere.' When he went to the lecture hall, he said, 'Yang Qi just moved in, the walls of the house are leaky, and the bed is covered with snow. The pearl shrinks its neck and sighs.' After a long time, he said, 'Instead, I remember the ancients living under the trees. Asking the monk in the room, a chestnut hedgehog. How do you plan to swallow the Vajra circle? How do you plan to penetrate it?' The memorial says: I respectfully offer a text as a thank you gift. Yao Feng Qian said: How brilliant!

日星。

第四十六祖白雲守端禪師

生衡州葛氏幼工翰墨。不喜處俗。依茶陵郁公剃髮。年二十餘。參颙禪師。颙歿。會和尚嗣居焉。一日師奇之。每與語終夕。一日忽問。上人受業師。師曰。茶陵郁和尚。曰吾聞渠過溪遭攧有省。作偈甚奇。能記之否。師即誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。會大笑起去。師愕視左右。通夕不寐。明日求入室。諮詢其事。時方歲旦。會曰。汝見昨日作野狐者乎。師曰見之。會曰。汝一籌不及渠。師又大駭曰。何謂也。會曰。渠愛人笑。汝怕人笑。師於是大悟。于言下辭去遍游。廬山圓通訥禪師見之。自以為不及。舉住江州承天。名聲爆耀。又讓圓通以居之。而自處東堂。師時年二十八。自以前輩讓善叢林。責己甚重。故敬嚴臨眾。以公滅私。於是宗風大振。未幾訥公厭閑寂。郡守至。自陳客情。太守惻然目師。師笑唯唯而已。明日昇座曰。昔法眼禪師有偈曰。難難難是遣情難。情盡圓明一顆寒。方便遣情猶不是。更除方便太無端。大眾且道。情作么生遣。喝一喝。下座。負包去。一眾大驚挽之。不可。遂渡江夏於五祖之閑房。舒州小剎號法華住持者。如籠中鳥。不忘飛去。舒守聞師高風。欲以觀其人。移文請以居之。師欣然䇿杖來。衲

【現代漢語翻譯】現代漢語譯本

日星。第四十六祖白雲守端禪師（1060-1115）生於衡州葛氏，幼年擅長書法繪畫，不喜歡世俗生活。依從茶陵郁公剃度出家。二十多歲時，參訪颙禪師。颙禪師圓寂后，會和尚繼承了他的位置。有一天，會和尚覺得守端禪師很特別，經常和他徹夜長談。一天，會和尚忽然問：『上人（對僧人的尊稱）的受業師是誰？』守端禪師回答：『是茶陵郁和尚。』會和尚說：『我聽說他過溪時被絆倒而有所領悟，作了一首偈頌非常奇妙，你還能記得嗎？』守端禪師隨即背誦道：『我有一顆明珠，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』會和尚聽后大笑，起身離去。守端禪師驚愕地看著左右，整夜無法入睡。第二天，他請求進入會和尚的房間，請教這件事。當時正值新年，會和尚說：『你見到昨天那隻作野狐（指不守規矩的禪者）的人了嗎？』守端禪師說：『見到了。』會和尚說：『你比不上他。』守端禪師又大驚，問道：『為什麼這樣說？』會和尚說：『他喜歡別人笑，你害怕別人笑。』守端禪師於是大悟，當下告辭離去，四處遊歷。廬山圓通訥禪師見到他，自認為不如他，推薦他去住持江州承天寺，名聲大噪。他又把承天寺讓給圓通訥禪師，自己住在東堂。當時守端禪師二十八歲，因為認為前輩應該把好的叢林（指寺院）讓給別人，對自己要求非常嚴格，所以恭敬嚴肅地對待大眾，以公事為重，不徇私情。因此，宗風（指禪宗的風格）大振。不久，訥公厭倦了清閑寂寞，郡守來到寺院，訥公向太守陳述自己是客居此地的情況。太守同情地看著守端禪師，守端禪師笑著答應了。第二天，守端禪師升座說法，說：『過去法眼禪師有一首偈頌說：難，難，難，是遣情難。情盡圓明一顆寒。方便遣情猶不是，更除方便太無端。大眾說說看，情要怎麼遣除？』說完，喝了一聲，下座，背起行囊走了。眾人大驚，挽留他，但他不肯。於是渡江來到五祖寺的閑房。後來，舒州一座名叫法華的小寺院的住持，就像籠中的鳥一樣，不忘飛走。舒州太守聽說守端禪師的高風亮節，想看看他是什麼樣的人，發文邀請他去住持法華寺。守端禪師高興地拄著枴杖來了。衲

【English Translation】 English version Ri Xing. The Forty-sixth Ancestor, Chan Master Baiyun Shouduan (1060-1115) He was born into the Ge family in Hengzhou. As a child, he excelled in calligraphy and painting and disliked worldly life. He was tonsured by Chan Master Yugong of Chaling. In his twenties, he visited Chan Master Yong. After Chan Master Yong passed away, Abbot Hui succeeded him. One day, Abbot Hui found Chan Master Shouduan to be extraordinary and often talked with him throughout the night. One day, Abbot Hui suddenly asked: 'Who is the Upadhyaya (preceptor) of the Venerable One?' Chan Master Shouduan replied: 'Chan Master Yu of Chaling.' Abbot Hui said: 'I heard that he stumbled while crossing a stream and had an awakening, composing a very wonderful verse. Can you remember it?' Chan Master Shouduan immediately recited: 'I have a bright pearl, long locked by worldly dust. Today, the dust is gone and the light is born, illuminating myriad mountains and rivers.' Abbot Hui laughed loudly and left. Chan Master Shouduan looked around in astonishment and could not sleep all night. The next day, he requested to enter Abbot Hui's room to inquire about this matter. It was New Year's Day, and Abbot Hui said: 'Did you see the one who acted like a wild fox (referring to a Chan practitioner who does not follow the rules) yesterday?' Chan Master Shouduan said: 'I saw him.' Abbot Hui said: 'You are not as good as him.' Chan Master Shouduan was greatly surprised and asked: 'Why do you say that?' Abbot Hui said: 'He likes people to laugh, and you are afraid of people laughing.' Chan Master Shouduan then had a great enlightenment and immediately bid farewell to leave and travel around. Chan Master Yuantong Ne of Mount Lu saw him and considered himself inferior to him, recommending him to be the abbot of Chengtian Temple in Jiangzhou, where his reputation soared. He then yielded Chengtian Temple to Chan Master Yuantong Ne and resided in the East Hall himself. At that time, Chan Master Shouduan was twenty-eight years old. Because he believed that seniors should give good monasteries to others, he was very strict with himself, so he treated the public with respect and seriousness, putting public affairs first and not being partial. Therefore, the style of the sect (referring to the style of Chan Buddhism) flourished greatly. Soon, Abbot Ne grew tired of leisure and solitude. The prefect came to the temple, and Abbot Ne told the prefect that he was a guest here. The prefect looked at Chan Master Shouduan with sympathy, and Chan Master Shouduan smiled and agreed. The next day, Chan Master Shouduan ascended the seat and said: 'In the past, Chan Master Fayan had a verse that said: Difficult, difficult, difficult, it is difficult to relinquish emotions. When emotions are exhausted, the round and bright pearl is cold. Using expedient means to relinquish emotions is still not enough; further removing expedient means is too absurd. Everyone, tell me, how should emotions be relinquished?' After saying this, he shouted and descended from the seat, carrying his bag and leaving. The crowd was greatly shocked and tried to persuade him to stay, but he refused. So he crossed the river to the idle room of the Fifth Ancestor Temple. Later, the abbot of a small temple called Fahua in Shuzhou, like a bird in a cage, did not forget to fly away. The prefect of Shuzhou heard of Chan Master Shouduan's noble character and wanted to see what kind of person he was, so he sent a document inviting him to be the abbot of Fahua Temple. Chan Master Shouduan happily came with his staff. Na

子至。無所容。士大夫賢之。遷居白雲海會。升座顧視曰。鼓聲未擊已前。山僧未登座之際。好個古佛樣子。若人向此薦得。可謂古釋迦不前。今彌勒不后。更聽三寸舌頭上帶出來底。早已參差。須有辨參差眼方救得。完全有么。乃曰。更與汝老婆開口時。末上一句正道著。舉步時。末上一步正踏著。為甚麼。鼻孔不正。為尋常見。鼻孔頑了。所以不肯發心。今日勸諸人發卻去。良久曰。一便下座。其門風峻拔如此○示眾若端的得一回汗出來也。向一莖草上。便現瓊樓玉殿。若末端的。得一回汗出。縱有玉殿瓊樓。卻被一莖草蓋卻。且道作么生。得汗出去。

表曰。不用低頭。思量難得。堯封潛曰。得於荒寒平遠。

第四十七祖五祖法演禪師

綿州鄧氏子。年三十五。始棄家。祝髮受具。往成都。習唯識百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。三藏玄奘法師至彼。救此義曰。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。如何是自知底事。遂往質本講曰。不知自知之理如何。講莫疏其問。但誘曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈出關。所見尊宿。

【現代漢語翻譯】現代漢語譯本：子某到了。沒有地方容身。士大夫們認為他賢能。於是他遷居到白雲海會。升座后環顧四周說：『鼓聲還未敲響之前，山僧我還沒登上座位的時候，好一個古佛的模樣！如果有人能在此處領悟，那就可以說是古釋迦牟尼佛沒有向前，今彌勒佛沒有向後。』再聽聽我這三寸舌頭上說出來的東西，早就有了差別。必須要有辨別差別的眼力才能救得了。完全具備這種眼力了嗎？於是說：『再和你們老太婆開口說話的時候，最後一句話正說中了。舉步走路的時候，最後一步正踏中了。』為什麼呢？因為鼻孔不正，是因為尋常見慣了。鼻孔頑固了，所以不肯發心。今天勸各位發心吧。』良久后說：『說完便下座。』他的門風是如此的峻峭挺拔。開示大眾：如果真正地出了一回汗，那麼在一根草上，便能顯現瓊樓玉殿。如果還沒有真正地出一回汗，縱然有玉殿瓊樓，卻被一根草蓋住了。那麼該怎麼做才能出汗呢？表某說：『不用低頭思量，難以得到。』堯封潛某說：『得於荒涼寒冷和平遠之處。』第四十七祖五祖法演禪師綿州鄧氏之子。三十五歲時，才捨棄家庭，剃度出家受具足戒。前往成都，學習唯識百法論。因為聽到菩薩在入見道時，智慧與真理相合，境界與精神相會，不分能證和所證。西天的外道曾經為難比丘說：『既然不分能證和所證，那麼用什麼來作為證呢？』沒有人能回答。外道貶低他們，讓他們不能敲鐘擊鼓，反過來披上袈裟。三藏玄奘法師（602-664）到那裡，解釋了這個道理說：『如同人飲水，冷暖自知。』才解決了這個難題。法演禪師說：『冷暖則可以知道，什麼是自知的事情呢？』於是前往質問講師說：『不知道自知的道理是什麼。』講師不重視他的問題，只是誘導他說：『你想要明白這個，應當前往南方，去拜訪傳佛心宗的人。』法演禪師就揹著書箱出關，拜訪各地的尊宿。

【English Translation】 English version: Master Zi arrived. There was no room for him. The scholar-officials considered him virtuous. So he moved to Baiyun Haihui. Ascending the seat, he looked around and said, 'Before the drum sounds, before this mountain monk ascends the seat, what a good image of an ancient Buddha! If someone can realize this here, it can be said that the ancient Shakyamuni does not go forward, and the present Maitreya does not go backward.' Listen again to what comes out of this three-inch tongue, it has long been different. One must have the eye to distinguish the differences in order to save it. Is it fully possessed? Then he said, 'When speaking with your old woman again, the last sentence is right on. When taking a step, the last step is right on.' Why? Because the nostrils are not straight, it is because they are too commonly seen. The nostrils are stubborn, so they are unwilling to arouse the mind. Today, I advise you all to arouse your minds.' After a long while, he said, 'I will leave the seat after speaking.' His style is so steep and upright. Instructing the assembly: If one truly sweats once, then on a single blade of grass, magnificent palaces and jade towers will appear. If one has not truly sweated once, even if there are jade towers and magnificent palaces, they will be covered by a single blade of grass. So how does one sweat? Biao said, 'No need to lower your head and think, it is difficult to obtain.' Yao Fengqian said, 'Obtained in desolate, cold, peaceful, and distant places.' The Forty-seventh Ancestor, Chan Master Fayan of Wuzu (Fifth Ancestor) He was a son of the Deng family of Mianzhou. At the age of thirty-five, he abandoned his family, shaved his head, and received the full precepts. He went to Chengdu to study the Vijnaptimatrata-sastra (Consciousness-only doctrine) and the Hundred Dharmas Treatise. Because he heard that when a Bodhisattva enters the Path of Seeing, wisdom and principle merge, and the realm and spirit meet, without distinguishing between the able and the object of proof. A heretic from the Western Heaven once challenged a Bhikshu, saying, 'Since there is no distinction between the able and the object of proof, then what is used as proof?' No one could answer. The heretic belittled them, forbidding them from ringing the bells and drums, and instead making them wear the kasaya backwards. The Tripitaka Master Xuanzang (602-664) arrived there and explained this principle, saying, 'Like a person drinking water, one knows for oneself whether it is cold or warm.' Only then was the difficulty resolved. Chan Master Fayan said, 'Coldness and warmth can be known, but what is the matter of knowing for oneself?' So he went to question the lecturer, saying, 'I do not know what the principle of knowing for oneself is.' The lecturer did not value his question, but only induced him, saying, 'If you want to understand this, you should go to the South and visit those who transmit the Mind-Seal of the Buddha.' Chan Master Fayan then carried his books and left the pass, visiting venerable monks everywhere.

無不以此咨決。所疑終不破。洎謁圓照本禪師云。古今因緣會盡。惟不會。僧問。興化四方八面來時如何。化云。打中間底。僧作禮。化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益本。本云。此是臨濟下因緣。須是問他家兒孫始得。師遂謁浮山遠禪師。請益前話。遠云。我有個譬喻。說似你。你一似個三家村裡賣柴漢子。把個匾擔。向十字街頭。立地問人。中書堂今日商量甚麼事。師默計云。若如此大。故未在。遠一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生吾未識面。但見其頌。臨濟三頓棒話。有過人處。必能了子大事。師潸然禮辭。徑造白雲端曰。川䖃苴汝來耶。師拜而就列。一日舉僧問南泉摩尼珠話請問。云叱之。師領悟。獻投機偈曰。山前一片閑田地。乂手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。云特印可。令掌磨事。一日有僧見磨轉。遽指以問師曰。此神通耶。法爾耶。師褰衣旋磨一匝。僧無語。未幾云至。語師曰。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。師於是大疑。私自計曰。既悟了說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜。一時放下。走見白雲。云

【現代漢語翻譯】現代漢語譯本

沒有不用這些去諮詢決定的，但疑惑始終無法解開。等到拜見圓照本禪師時，禪師說：『古今的因緣都彙集了，唯獨不會。』有僧人問：『興化禪師說四面八方來時如何？』興化禪師說：『打中間那個。』僧人作禮。興化禪師說：『我昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，幸好到古廟裡避過去了。』於是（僧人）向圓照本禪師請教。圓照本禪師說：『這是臨濟宗的因緣，必須問他家的兒孫才能明白。』於是（圓照本禪師）拜見了浮山遠禪師，請教之前的話。浮山遠禪師說：『我有個比喻，說給你聽。你就像個三家村裡賣柴的漢子，拿著扁擔，在十字街頭站著問人，中書堂今天商量什麼事。』（圓照本禪師）默默思量：『如果這樣，（我的）大事還沒有著落。』浮山遠禪師有一天對（圓照本禪師）說：『我老了，恐怕虛度你的光陰。你可以去依止白雲守端禪師。這位老禪師雖然比我年輕，我沒見過面，但看他的頌，關於臨濟禪師三頓棒的話，有過人之處，必定能了結你的大事。』（圓照本禪師）流著淚拜別，直接去見白雲守端禪師，（白雲守端禪師）說：『川薳苴，你來了嗎？』（圓照本禪師）拜見后就位列其中。有一天，（白雲守端禪師）舉僧人問南泉禪師摩尼珠（mani jewel，象徵佛性的寶珠）的話來請問。（白雲守端禪師）呵斥他。圓照本禪師領悟了，獻上投機偈說：『山前一片閑田地，辛勤叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』白雲守端禪師特別認可，讓他掌管磨坊的事。有一天，有僧人看見磨在轉動，指著問（圓照本禪師）說：『這是神通嗎？是法爾如是（dharma-nature thusness，事物本來的樣子）嗎？』（圓照本禪師）提起衣服，圍著磨轉了一圈，僧人無話可說。沒過多久，白雲守端禪師來了，對（圓照本禪師）說：『有幾位禪客，從廬山來，都有悟入之處。教他們說也能說得出來，有來由。舉因緣問他們也明白。教他們下語也能下得出來。只是還不到家。』（圓照本禪師）於是大為疑惑，私下思量：『既然悟了，說也能說得出來，明白也明白，為什麼還不到家？』於是參究多日，忽然醒悟，從前珍藏的，一時放下，跑去見白雲守端禪師。（白雲守端禪師）

【English Translation】 English version

They invariably consulted and decided based on these, yet their doubts remained unresolved. Later, upon visiting Zen Master Yuanzhao Ben, the Zen Master said, 'The karmic connections of past and present all converge, yet they do not understand.' A monk asked, 'What about Xinghua's saying, 'When the four directions and eight sides come at once'?' Xinghua said, 'Strike the one in the middle.' The monk bowed. Xinghua said, 'Yesterday, I went to a village for a vegetarian meal and encountered a sudden storm and heavy rain on the way. Fortunately, I took shelter in an old temple.' Thereupon, (the monk) sought instruction from Yuanzhao Ben. Yuanzhao Ben said, 'This is a karmic connection of the Linji school. You must ask his descendants to understand.' Then, (Yuanzhao Ben) visited Zen Master Fushan Yuan, seeking instruction on the previous words. Fushan Yuan said, 'I have a metaphor to tell you. You are like a firewood seller in a village of three families, carrying a carrying pole, standing at the crossroads asking people, 'What is the Ministry of Central Affairs discussing today?'' (Yuanzhao Ben) silently pondered, 'If it's like this, my great matter is not yet settled.' One day, Fushan Yuan said to (Yuanzhao Ben), 'I am old and fear wasting your time. You can go and rely on Baiyun Shouduan. Although this old Zen Master is younger than me, I have not met him, but seeing his verse about Linji's three blows, he has extraordinary qualities and will surely resolve your great matter.' (Yuanzhao Ben) tearfully bid farewell and went directly to see Baiyun Shouduan. (Baiyun Shouduan) said, 'Chuan Ju, you have come?' (Yuanzhao Ben) bowed and took his place. One day, (Baiyun Shouduan) raised the question of the monk asking Nanquan about the mani jewel (symbol of Buddha-nature) for inquiry. (Baiyun Shouduan) scolded him. Yuanzhao Ben understood and presented a verse of accord, saying, 'Before the mountain, a piece of idle land, diligently asking the ancestral elder. Sold and bought back many times, for the love of pines and bamboos drawing in the clear breeze.' Baiyun Shouduan especially approved and had him manage the mill. One day, a monk saw the mill turning and pointed to it, asking (Yuanzhao Ben), 'Is this supernatural power? Is it dharma-nature thusness (the way things are naturally)?' (Yuanzhao Ben) lifted his robe and turned around the mill once, and the monk was speechless. Not long after, Baiyun Shouduan arrived and said to (Yuanzhao Ben), 'There are several Zen practitioners who have come from Mount Lu, all of whom have some understanding. If you ask them to speak, they can speak, and there is a reason. If you ask them about karmic connections, they also understand. If you ask them to give a saying, they can also give a saying. It's just that they haven't reached the ultimate.' (Yuanzhao Ben) was greatly puzzled and thought to himself, 'Since they have understood, they can speak and understand, why haven't they reached the ultimate?' So he investigated for many days and suddenly awakened, and all that he had cherished before was released at once. He ran to see Baiyun Shouduan. (Baiyun Shouduan)

為手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清風雲。一日示眾曰。古人道如鏡鑄像。像成后。鏡在甚麼處。眾下語不契。舉以問師。師近前問訊曰。也不較多。云笑曰。須是道者始得。乃命分座。開示方來。初住四面。遷白雲。晚居東山○僧問。如何是佛。師曰。露胸跣足。曰如何是法師。曰大赦不放。曰如何是僧。師曰。釣魚船上謝三郎。

表曰。䟦涉數州。迢遞千里。連披疏文。不暇審詳。堯封潛曰。吳山碧楚江碧。

第四十八祖昭覺克勤禪師

彭州駱氏子。世宗儒。師兒時。日記千言。偶游妙寂寺。見佛書。三複悵然。如獲舊物。曰予殆過去沙門也。即去家。依自省祝髮。從文照通講說。又從敏行。授楞嚴。俄得病瀕死。嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色見。宜其無以死也。遂棄去。至真覺勝禪師之席。勝方創臂出血。指示師曰。此曹溪一滴也。師矍然良久曰。道固如是乎。即徒步出蜀。首謁玉泉皓。次依金鑾信大溈喆黃龍心東林度。僉指為法器。而晦堂稱。他日臨濟一派屬子矣。最後見五祖。盡其機用。祖皆不諾。乃謂祖。強移換人。出不遜語。忿然而去。祖曰。待。你著一頓熱病打時。方思量我在。師到金山。染傷寒困極。以平日見處試之。無

【現代漢語翻譯】現代漢語譯本為手舞足蹈。克勤禪師也只是笑笑而已。克勤禪師後來（對弟子）說：『我因為這件事出了一身冷汗，才明白什麼是下載清風雲。』有一天，克勤禪師向大家開示說：『古人說如同用鏡子鑄造佛像，佛像鑄成后，鏡子在哪裡呢？』大家回答的都不合克勤禪師的心意。克勤禪師便舉起這個問題問克勤禪師自己，克勤禪師走上前問訊說：『也不算多。』云禪師笑著說：『必須是得道的人才能說得出來。』於是命令（克勤禪師）分座，為遠道而來的人開示。克勤禪師最初住在四面山，後來遷到白雲山，晚年住在東山。有僧人問：『什麼是佛？』克勤禪師說：『露胸跣足。』（指自在無礙的形象）。僧人問：『什麼是法師？』克勤禪師說：『大赦天下也不放過。』（指嚴格持戒）。僧人問：『什麼是僧？』克勤禪師說：『釣魚船上的謝三郎。』（指隨緣度日）。表奏說：『跋涉數州，迢遞千里，連連上疏，沒有時間詳細審閱。』堯封潛說：『吳山的顏色是碧綠的，楚江的顏色也是碧綠的。』第四十八祖昭覺克勤禪師彭州駱氏之子。世代都是儒生。克勤禪師小時候，一天能記住一千個字。偶然遊覽妙寂寺，看到佛經，反覆閱讀，悵然若失，好像得到了舊物一樣，說：『我大概是過去的出家人吧。』於是離開家，依自省剃髮。跟隨文照通學習講說，又跟隨敏行，學習《楞嚴經》。不久得了重病，瀕臨死亡，嘆息說：『諸佛涅槃的正路，不在文字語句中。我想要通過聲音來尋求形象，當然不能免於死亡。』於是放棄學經，到真覺勝禪師那裡。勝禪師正在用刀割臂出血，指示克勤禪師說：『這就是曹溪一滴啊。』克勤禪師驚愕了很久，說：『道本來就是這樣的嗎？』於是徒步走出四川，首先拜訪玉泉皓禪師，然後依止金鑾信、大溈喆、黃龍心、東林度等禪師。大家都認為他是法器，而晦堂禪師稱讚說：『將來臨濟宗這一派就屬於你了。』最後拜見五祖法演禪師，用盡了他的機鋒。五祖都不認可。於是對五祖說：『勉強調換人，說出不遜的話。』憤怒地離開了。五祖說：『等著，等你得一場熱病的時候，就會想起我的話了。』克勤禪師到了金山，得了傷寒，非常困頓，用平日所見來驗證，沒有一點用處。

【English Translation】 English version He danced for joy. The Master (Keqin) just smiled. Later, the Master said, 'Because of this, I broke out in a cold sweat and understood what it means to download the clear breeze and clouds.' One day, the Master addressed the assembly, saying, 'The ancients said it's like casting an image with a mirror. Once the image is formed, where is the mirror?' The responses were not to the Master's liking. The Master raised the question to himself, approaching and inquiring, 'It's not much.' Yun smiled and said, 'Only those who have attained the Dao can say it.' He then ordered (Keqin) to share the seat and give instructions to those who came from afar. The Master initially resided in Simian Mountain, later moved to Baiyun Mountain, and spent his later years in Dongshan. A monk asked, 'What is Buddha (Buddha)?' The Master said, 'Bare-chested and barefoot.' (referring to a free and unhindered image). The monk asked, 'What is a Dharma Master (Dharma Master)?' The Master said, 'Even with a general amnesty, he is not released.' (referring to strict adherence to precepts). The monk asked, 'What is a Sangha (Sangha)?' The Master said, 'Xie Sanlang on a fishing boat.' (referring to living day by day according to circumstances). The memorial stated, 'Traversing several states, over thousands of miles, submitting memorials continuously, without time for detailed review.' Yao Fengqian said, 'The color of Wu Mountain is emerald green, and the color of the Chu River is also emerald green.' The Forty-eighth Ancestor, Chan Master Zhaojue Keqin The son of the Luo family of Pengzhou. His family were Confucian scholars for generations. When Master Keqin was a child, he could memorize a thousand words a day. He happened to visit Miaoji Temple and saw Buddhist scriptures. He read them repeatedly, feeling lost and then as if he had found something old, saying, 'I am probably a former monk.' So he left home and had his head shaved by Zisheng. He followed Wenzhao Tong to study lectures, and also followed Minxing to study the Surangama Sutra (楞嚴經). Soon he became seriously ill and was on the verge of death, sighing, 'The right path to Nirvana (Nirvana) of all Buddhas is not in words and sentences. If I want to seek form through sound, I will certainly not escape death.' So he gave up studying the scriptures and went to Chan Master Zhenjue Sheng. Chan Master Sheng was cutting his arm to draw blood, pointing to Master Keqin and saying, 'This is a drop from Caoxi (Caoxi)!' Master Keqin was stunned for a long time and said, 'Is the Dao (Dao) originally like this?' So he walked out of Sichuan, first visiting Chan Master Yuquan Hao, and then relying on Chan Masters Jinluan Xin, Dawei Zhe, Huanglong Xin, and Donglin Du. Everyone considered him a vessel of the Dharma, and Chan Master Huitang praised him, saying, 'In the future, the Linji (Linji) school will belong to you.' Finally, he met Chan Master Wuzu Fayan and exhausted his sharp wit. Wuzu did not approve. So he said to Wuzu, 'Forcibly changing people, speaking disrespectful words.' He left in anger. Wuzu said, 'Wait, when you get a fever, you will think of me.' Master Keqin arrived at Jinshan and contracted typhoid fever, becoming extremely tired. He tried to verify it with what he had seen on weekdays, but it was of no use.

得力者。追繹五祖之言乃自誓曰。我病稍間。即歸五祖。病痊。尋歸祖。一見而喜。令即參堂。便入侍者寮。方半月。會部使者。解印還蜀。詣祖問道。祖曰。提刑少年。曾讀小艷詩否。有兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應喏喏。祖曰。且子細。師適歸。侍立次。問曰。聞和尚舉小艷詩。提刑會否。祖曰。他祇認得聲。師曰。祇要檀郎認得聲。他既認得聲。為甚麼卻不是。祖曰。如何是西來祖師意。庭前柏樹子聻。師忽有省。遽出。見雞飛上欄桿鼓趐而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。祖遍謂山中耆舊曰。我侍者參得禪也。由此所至。推為上首。崇寧中。還里省親。四眾迓拜。成都帥翰林郭公知章。請開法六祖。更昭覺。政和間。謝事。復出峽南遊。時張無盡寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然無窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意。為同

【現代漢語翻譯】現代漢語譯本得力者。追憶五祖（弘忍，禪宗五祖）的教誨，於是自己發誓說：『我病稍微好轉，就回去見五祖。』病好后，就去拜見五祖。五祖一見（慧能）就很高興，讓他立刻進入禪堂參禪，於是（慧能）就進入了侍者寮房。過了半個月，正趕上部使者（官職名）卸任官印返回四川，來拜見五祖問道。五祖說：『提刑（官職名）你年輕時，讀過艷情詩嗎？有兩句詩很相似：『頻呼小玉元無事，祇要檀郎認得聲。』提刑應聲說『是是』。五祖說：『你仔細體會。』慧能恰好回來，在旁邊侍立，問道：『我聽說和尚您舉了艷情詩，提刑領會了嗎？』五祖說：『他只聽懂了聲音。』慧能說：『只要檀郎聽懂了聲音，他既然聽懂了聲音，為什麼卻不對呢？』五祖說：『如何是西來祖師意（達摩祖師從西天來到東土傳法的真意）？庭前柏樹子聻（呢）？』慧能忽然有所領悟，急忙出去，看見雞飛上欄桿，拍打翅膀鳴叫，又自言自語地說：『這難道不是聲音嗎？』於是藏著香進入房間，通報自己領悟的道理，呈上偈語說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，祇許佳人獨自知。』五祖說：『佛祖的大事，不是小根器、劣等資質的人所能達到的。我為你感到高興。』五祖普遍告訴山中的老人們說：『我的侍者慧能參透了禪。』因此，慧能所到之處，都被推舉為上首。崇寧年間（1102-1106），慧能回到家鄉探親，四眾弟子都來迎接拜見。成都太守、翰林學士郭知章，請慧能到六祖寺開法，後來又到了昭覺寺。政和年間（1111-1118），慧能辭去寺中事務，再次出遊到峽南。當時張無盡（張商英）住在荊南，以精通道學自居，很少推崇別人。慧能把船停靠過去拜見他，深入地談論《華嚴經》的要旨說：『《華嚴經》所展現的現量境界，事和理完全真實，最初就沒有虛假的法。所以即一而萬，瞭解萬就是一。一又是一，萬又是萬，浩瀚無邊。心、佛、眾生，三者沒有差別。舒捲自在，沒有阻礙，圓融無礙。』這雖然是最高的境界，終究還是無風時水面上的波紋。張無盡於是不知不覺地靠近坐榻。慧能於是問道：『到了這種境界，與祖師西來意（達摩祖師從西天來到東土傳法的真意），是相同嗎？』

【English Translation】 English version A capable individual. Recalling the words of the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen Buddhism), he vowed to himself, 'I will return to the Fifth Patriarch as soon as my illness improves.' After recovering, he sought out the Patriarch. The Patriarch was pleased upon seeing him and instructed him to immediately enter the meditation hall. Thus, (Huineng) entered the attendant's quarters. After half a month, it happened that an imperial envoy (official title), resigning his seal to return to Sichuan, came to ask the Patriarch about the Way. The Patriarch said, 'Inspector (official title), when you were young, did you ever read erotic poetry? There are two lines that are quite similar: 'Frequently calling Xiaoyu, there is originally nothing to do, only wanting the lover to recognize the voice.'' The Inspector responded, 'Yes, yes.' The Patriarch said, 'Consider it carefully.' Huineng happened to return and stood in attendance, asking, 'I heard you mention erotic poetry, did the Inspector understand it?' The Patriarch said, 'He only understood the sound.' Huineng said, 'Only wanting the lover to recognize the voice, since he recognized the voice, why is it not correct?' The Patriarch said, 'What is the meaning of the Patriarch's coming from the West (the true meaning of Bodhidharma's transmission of the Dharma from the West to the East)? The cypress tree in the courtyard, eh?' Huineng suddenly had an awakening, hurriedly went out, saw a chicken flying onto the railing, flapping its wings and crowing, and said to himself, 'Isn't this a sound?' Thereupon, he hid incense and entered the room, reporting his understanding, presenting a verse saying: 'Golden duck incense fades in the embroidered curtain, amidst songs and dances, drunkenly helped home. A youthful, romantic affair, only allowed for the beauty to know alone.' The Patriarch said, 'The great matter of the Buddhas and Patriarchs cannot be achieved by those of small roots and inferior capacity. I rejoice for you.' The Patriarch universally told the elders in the mountain, 'My attendant Huineng has penetrated Zen.' Therefore, wherever Huineng went, he was revered as the foremost. During the Chongning era (1102-1106), Huineng returned to his hometown to visit relatives, and the fourfold assembly came to greet him. The prefect of Chengdu, Hanlin Academician Guo Zhizhang, invited Huineng to open the Dharma at the Sixth Ancestor Temple, and later he went to Zhaojue Temple. During the Zhenghe era (1111-1118), Huineng resigned from temple affairs and traveled again to Xia Nan. At that time, Zhang Wujin (Zhang Shangying) resided in Jingnan, priding himself on his mastery of Taoist learning, rarely praising others. Huineng moored his boat to visit him, deeply discussing the essentials of the Avatamsaka Sutra, saying: 'The directly perceived realm manifested by the Avatamsaka Sutra, phenomena and principle are completely true, there is no false Dharma from the beginning. Therefore, it is immediately one and ten thousand, understanding ten thousand is one. One is again one, ten thousand is again ten thousand, vast and boundless. Mind, Buddha, and sentient beings are not different. Unfolding and contracting freely, without obstruction, perfectly interpenetrating. Although this is the ultimate state, it is ultimately like ripples on the water without wind.' Zhang Wujin unconsciously moved closer to the couch. Huineng then asked, 'Having reached this state, is it the same as the meaning of the Patriarch's coming from the West (the true meaning of Bodhidharma's transmission of the Dharma from the West to the East)?

為別。公曰同矣。師曰。且得沒交涉。公色為之慍。師曰。不見雲門道山河大地。無絲毫過患。猶是轉句。直得不見一色。始是半提。更須知有向上全提時節。彼德山臨濟豈非全提乎。公乃首肯。翌日復舉事法界理法界至理事無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰。不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。未還酒債。十字街頭。解開布袋。公曰。美哉之論。豈易得聞乎。於是以師禮。留居碧巖。復徙道林。樞密鄧公子常。奏賜紫服師號。詔住金陵蔣山。學者無地以容。來補天寧萬壽。上召見。褒寵甚渥。建炎初。又遷金山。適駕幸維揚。入對。賜圓悟禪師改云居。久之復領昭覺○師一日到首座寮。因說密印。長老四年前。見他恁么地。乃至來金山升座也。祇恁么地打一個回合了。又打一個回合。祇管無收殺。如何為得人。恰如載一車寶劍相似。將一柄出了。又將一柄出。祗要搬盡。若是本分手段。拈得一柄。便殺人去。那裡祇管將出來弄。

表曰。吹大法螺。擊大法鼓。堯封潛曰。溫柔敦厚詩教也。

第四十九祖虎丘紹隆禪師

【現代漢語翻譯】現代漢語譯本：區別。張浚說：『相同啊。』圓悟克勤禪師說：『且不說沒有交涉。』張浚臉色不悅。圓悟克勤禪師說：『不見雲門文偃道山河大地，沒有絲毫過錯，仍然是轉句。直到不見一色，才是半提。更要知道有向上全提的時候。德山宣鑒、臨濟義玄難道不是全提嗎？』張浚這才點頭認可。第二天又舉事法界、理法界到理事無礙法界。圓悟克勤禪師又問：『這可以說禪嗎？』張浚說：『正好說禪啊。』圓悟克勤禪師笑著說：『不是這樣。正是法界量里存在。因為法界量沒有滅。如果到事事無礙法界，法界量滅，才好說禪。如何是佛？乾屎橛。如何是佛？麻三斤。』所以真凈克文禪師偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，未還酒債，十字街頭，解開布袋。』張浚說：『美妙的言論，哪裡容易聽到呢？』於是以師禮對待圓悟克勤禪師，留居碧巖寺，后遷到道林寺。樞密鄧公子常上奏，賜予紫服和師號，詔令住持金陵蔣山寺，學者眾多，沒有地方容納，來補天寧萬壽寺。皇上召見，褒獎寵愛非常優厚。建炎初年（1127年），又遷到金山寺。適逢皇上駕臨維揚，入宮對答。賜予圓悟禪師改云居寺。很久之後又領昭覺寺。圓悟克勤禪師一日到首座寮，因為說密印，長老四年前，見他那樣地，乃至來金山升座也。只那樣地打一個回合了，又打一個回合，只管沒有收尾。如何爲人師表？恰如載一車寶劍相似，拿出一柄，又拿出一柄，只要搬完。如果是本分手段，拿得一柄，便殺人去，哪裡只管將出來弄。

表曰：吹大法螺，擊大法鼓。堯封潛說：溫柔敦厚是詩教啊。

第四十九祖虎丘紹隆禪師

【English Translation】 English version: Distinction. Zhang Jun said, 'They are the same.' Chan Master Yuanwu Keqin said, 'Let's not even talk about no involvement.' Zhang Jun's expression turned displeased. Chan Master Yuanwu Keqin said, 'Not seeing Yunmen Wenyan's saying of mountains, rivers, and the great earth, without the slightest fault, is still a turning phrase. Only when one does not see a single color is it half-raised. Furthermore, one must know there is a time for complete raising upwards. Were not Deshan Xuanjian and Linji Yixuan completely raising?' Only then did Zhang Jun nod in agreement. The next day, he again brought up the Dharma Realm of Phenomena, the Dharma Realm of Principle, up to the Dharma Realm of No Obstruction between Phenomena and Principle. Chan Master Yuanwu Keqin again asked, 'Can this be said to be Chan?' Zhang Jun said, 'It is perfect for speaking of Chan.' Chan Master Yuanwu Keqin smiled and said, 'It is not so. It is precisely within the measure of the Dharma Realm. Because the measure of the Dharma Realm has not been extinguished. If one reaches the Dharma Realm of No Obstruction between All Phenomena, the measure of the Dharma Realm is extinguished, then it is good to speak of Chan. What is Buddha? A dried dung stick. What is Buddha? Three pounds of flax.' Therefore, Chan Master Zhenjing Kewen's verse says, 'No obstruction in all phenomena, as desired and at ease, hand holding a pig's head, mouth reciting pure precepts, chasing out of the brothel, still owing the wine debt, at the crossroads, untying the cloth bag.' Zhang Jun said, 'What beautiful words, how easily can one hear them?' Thereupon, he treated Chan Master Yuanwu Keqin with the respect due to a teacher, staying at Biyan Temple, later moving to Daolin Temple. The Privy Councilor Deng Gongzi Chang memorialized, bestowing a purple robe and the title of Master, ordering him to reside at Jinling Jiangshan Temple, where there were so many scholars that there was no room, so he came to supplement Tianning Wanshou Temple. The Emperor summoned him, praising and favoring him very generously. In the early years of Jianyan (1127), he again moved to Jinshan Temple. Coincidentally, the Emperor visited Weiyang, and he entered the palace to answer questions. He bestowed upon Chan Master Yuanwu the change to Yunju Temple. After a long time, he again led Zhaojue Temple. One day, Chan Master Yuanwu Keqin went to the head seat's quarters, because of speaking of the secret seal, the elder saw him like that four years ago, even coming to Jinshan to ascend the seat. Just like that, he made a round, and then made another round, only managing without a conclusion. How can one be a teacher of men? It is just like carrying a cart of precious swords, taking out one sword, and then taking out another sword, only wanting to move them all out. If it is a matter of one's own duty, taking hold of one sword, one would go to kill people, where would one only manage to bring them out to play with?

The memorial says: Blow the great Dharma conch, strike the great Dharma drum. Yao Fengqian said: Gentle and honest is the teaching of poetry.

The Forty-ninth Ancestor, Chan Master Huqiu Shaolong

和州含山縣人。生而岐嶷絕俗。九歲謝父母去家。依縣之佛慧院。又六歲削髮受具。又五歲而束包曳杖。飄然有四方之志。首遇長蘆凈照禪師。參扣之間。景響有得。因閱圓悟勤禪師語錄。撫卷嘆曰。想酢生液。雖未能澆腸沃胃。要且使人慶快。第恨未親聆謦欬爾。於是欲訪之。復至寶峰。謁湛堂準禪師。準曰。如何是行腳事。師露胸示之曰。和尚驗看。準即打。師約住曰。且莫盲枷瞎棒。準大笑。因留年餘。乃謁死心於黃龍。心問曰。是甚麼僧。師曰行腳僧。心曰。是何村僧行。甚驢腳馬腳。師曰。廣南蠻道甚麼。何不高聲道心。喜曰。卻有衲僧氣息。師乃喝退。而參堂度一夏。心甚器重之。每嘆曰。再來人也。死心機鋒橫出。諸方吞𦦨。非上上根莫能當。而於師重稱賞。眾皆側目已。而趨夾山見圓悟。道龍牙山遇泐潭干之法子密禪師。相與甚厚。每研推古今。至投合處。抵掌軒渠。或若徉狂。議者謂。今之溈仰寒拾也。久之辭去。遂至夾山。會圓悟移道林。師從焉。一日入室。圓悟引教云。見見之時。見非是見。見猶離見。見不能及。豎拳曰。還見么。師曰見。圓悟曰。頭上安頭。師於此有省。圓悟復曰。見個甚麼。師曰。竹密不妨流水過。圓悟肯之。尋俾掌藏教。有問。悟曰。隆藏主柔易若此。何能為哉。悟

【現代漢語翻譯】和州含山縣（今安徽省含山縣）人。他天資聰穎，與衆不同。九歲時，他告別父母離家，寄居在縣裡的佛慧院。十五歲時剃度出家，受了具足戒。二十歲時，便收拾行裝，立志雲遊四方。他首先拜見了長蘆凈照禪師（生卒年不詳），在參禪請教的過程中，頗有所得。後來閱讀圓悟勤禪師（1063-1135）的語錄，他撫卷嘆息道：『這就像喝了酸東西后產生的唾液一樣，雖然不能滋潤腸胃，但也能讓人感到愉快。只可惜未能親自聆聽他的教誨啊！』於是他想去拜訪圓悟勤禪師，又到了寶峰，拜見了湛堂準禪師（生卒年不詳）。湛堂準禪師問道：『什麼是行腳僧的事？』他袒露胸膛給他看，說：『和尚您看。』湛堂準禪師就打了他。他攔住說：『且不要亂打亂棒。』湛堂準禪師大笑。於是他留在這裡一年多。後來他又到黃龍拜見死心悟新禪師（1044-1115）。死心悟新禪師問道：『是什麼僧？』他說：『行腳僧。』死心悟新禪師說：『是哪個村子的僧人行走？是驢腳還是馬腳？』他說：『廣南蠻人說什麼，為何不提高聲調說「道心」？』死心悟新禪師高興地說：『倒有幾分僧人的氣息。』他便喝退了死心悟新禪師，並在禪堂里度過了一個夏天。死心悟新禪師非常器重他，常常嘆息說：『這是再來人啊！』死心悟新禪師的機鋒非常犀利，各方都難以招架，不是上上根器的人無法承受。但他卻對這位禪師非常讚賞，眾人都對他刮目相看。之後，他前往夾山拜見圓悟勤禪師。在龍牙山時，他遇到了泐潭干禪師（生卒年不詳）的弟子密禪師（生卒年不詳），兩人關係很好。他們經常研究探討古今禪理，遇到意見相合的地方，就拍手大笑，有時就像佯狂一樣。議論的人說，他們是當代的溈山靈佑（771-853）和寒山（生卒年不詳）。過了很久，他告辭離去，於是到了夾山，正趕上圓悟勤禪師移居道林。他便跟隨圓悟勤禪師。一天入室請教，圓悟勤禪師引用經文說：『見見之時，見非是見；見猶離見，見不能及。』然後豎起拳頭說：『還見嗎？』他說：『見。』圓悟勤禪師說：『頭上安頭。』他因此有所領悟。圓悟勤禪師又問：『見個什麼？』他說：『竹密不妨流水過。』圓悟勤禪師認可了他的回答。不久，便讓他掌管藏經。有人問圓悟勤禪師，圓悟勤禪師說：『隆藏主如此柔和易處，怎麼能勝任呢？』現代漢語譯本

【English Translation】 He was a native of Hanshan County, Hezhou (present-day Hanshan County, Anhui Province). He was born with exceptional intelligence and stood out from the crowd. At the age of nine, he bid farewell to his parents and left home, residing in the Fohui Monastery in the county. At fifteen, he was tonsured and received the complete precepts. At twenty, he packed his bags and set out with the ambition to travel around. He first met Zen Master Jingzhao of Changlu (dates unknown), and during their consultations, he gained some insights. Later, reading the recorded sayings of Zen Master Yuanwu Qin (1063-1135), he sighed as he stroked the book, 'It's like the saliva produced after drinking something sour, although it cannot nourish the stomach, it can still make people feel happy. It's just a pity that I haven't had the chance to personally hear his teachings!' So he wanted to visit Zen Master Yuanwu Qin, and went to Baofeng, where he met Zen Master Zhantang Zhun (dates unknown). Zen Master Zhantang Zhun asked, 'What is the business of a traveling monk?' He bared his chest to show him, saying, 'Master, please take a look.' Zen Master Zhantang Zhun then hit him. He stopped him, saying, 'Please don't hit blindly.' Zen Master Zhantang Zhun laughed. So he stayed here for more than a year. Later, he went to Huanglong to visit Zen Master Sixin Wuxin (1044-1115). Zen Master Sixin Wuxin asked, 'What kind of monk are you?' He said, 'A traveling monk.' Zen Master Sixin Wuxin said, 'Which village's monk is traveling? Is it a donkey's foot or a horse's foot?' He said, 'What do the barbarians of Guangnan say? Why not raise your voice and say "the mind of the Way"?' Zen Master Sixin Wuxin happily said, 'You do have the air of a monk.' He then shouted at Zen Master Sixin Wuxin and spent a summer in the meditation hall. Zen Master Sixin Wuxin valued him very much and often sighed, 'This is a reborn person!' Zen Master Sixin Wuxin's sharp wit was difficult for everyone to handle, and only those with the highest aptitude could bear it. But he greatly admired this Zen master, and everyone looked at him with new eyes. After that, he went to Jiashan to visit Zen Master Yuanwu Qin. When he was at Longya Mountain, he met Zen Master Mi (dates unknown), a disciple of Zen Master Letan Gan (dates unknown), and the two had a good relationship. They often studied and discussed ancient and modern Zen principles, and when they agreed, they would clap their hands and laugh, sometimes acting like madmen. People said that they were the contemporary Guishan Lingyou (771-853) and Hanshan (dates unknown). After a long time, he said goodbye and left, and then went to Jiashan, just in time for Zen Master Yuanwu Qin to move to Daolin. He followed Zen Master Yuanwu Qin. One day, he entered the room to ask for instruction, and Zen Master Yuanwu Qin quoted a scripture, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing, seeing cannot reach.' Then he raised his fist and said, 'Do you see it?' He said, 'I see it.' Zen Master Yuanwu Qin said, 'Adding a head on top of a head.' He had some understanding of this. Zen Master Yuanwu Qin then asked, 'What do you see?' He said, 'The dense bamboo does not hinder the flowing water.' Zen Master Yuanwu Qin approved of his answer. Soon, he was put in charge of the Sutra Library. Someone asked Zen Master Yuanwu Qin, and Zen Master Yuanwu Qin said, 'How can Abbot Long, who is so gentle and easy to get along with, be competent?' English version

曰。瞌睡虎耳。自此與圓悟。形影上下。又二十年。斧𢯱鑿索。盡得圓悟之秘。師以二親垂白。歸寓鄉郡褒禪山。繼受請住城西開聖。建炎之亂。乃結廬銅峰之下。郡守李公光。延居彰教。次徙虎丘。道大顯著。因追繹白雲端和尚。立祖堂故事。乃曰。為人之後。不能躬行遺訓。于義安乎。遂圖其像以奉。時圓悟以時未平。泛峽歸蜀。曩之輻湊川奔。一時後生。望山而趨。師每登座。從容示露。一味平等。隨根所應。皆愜其欲。故圓悟之道。復大播於東南諸方。謂圓悟如在也○上堂。僧問。古人到這裡。因甚不肯住。師曰。老僧也恁么。曰忽然一刀兩段時如何。師曰。平地神仙。

表曰。報不報之恩。堯封潛曰。香風惹衣裓。

第五十祖應庵曇華禪師

生江氏。蘄之黃梅人。幼而奇杰。骨目聳秀。童稚即厭世故。十七出家於邑之東禪。明年為大僧。又明年錫杖參訪。首謁隨州水南遂和尚。染指法味。遍歷湖南北江東西。所至與諸老宿激揚。無不投契。上云居禮圓悟禪師。一見拊勞。痛與提䇿。服勞趨走。惟恐後會。圓悟入蜀。指見彰教隆于宣。隆移虎丘。師實為先馳。未半載。通徹大法。頓明圓悟。為人處機關深固。運用恢廓。言句之出。皆越格超量。道聲藹然。洽于叢林。未幾禮辭。遊戲諸方。

【現代漢語翻譯】現代漢語譯本：他說：『像瞌睡的老虎一樣。』從此以後，他與圓悟克勤禪師形影不離，又過了二十年，完全得到了圓悟禪師的秘密心法。因為父母年邁，禪師回到家鄉郡的褒禪山。後來接受邀請，住持城西的開聖寺。在建炎年間（1127-1130年）的戰亂中，便在銅峰下結廬而居。郡守李公光邀請他居住在彰教寺，之後又遷到虎丘寺，禪師的道風大為顯著。於是追思白雲端和尚，傚法他建立祖堂的事蹟，說：『作為他的後人，如果不能親自實踐他的遺訓，在道義上能心安嗎？』於是畫了他的畫像來供奉。當時圓悟禪師因為時局未平定，乘船返回四川。先前聚集在他門下的眾多後生，一時之間都仰望禪師而奔赴而來。禪師每次升座說法，從容地開示，以一味的平等心，隨著不同根器的眾生而應機施教，都能滿足他們的需求。因此，圓悟禪師的道風，再次廣泛地傳播到東南各地，人們都說圓悟禪師好像還在一樣。禪師上堂說法，有僧人問道：『古人到了這裡，為什麼不肯住下來？』禪師說：『老僧也是這樣。』僧人說：『忽然一刀兩斷時，又該如何？』禪師說：『平地神仙。』表曰：報答不報答的恩情。堯封潛說：香風吹拂衣襟。第五十祖應庵曇華禪師俗家姓江，是蘄州黃梅縣人。從小就奇特傑出，骨骼和相貌都非常出衆。童年時就厭惡世俗之事。十七歲在縣裡的東禪寺出家。第二年成為大僧。又過了一年，便拄著錫杖四處參訪。首先拜謁隨州的水南遂禪師，開始領略佛法的滋味。之後遍遊湖南、湖北、江東、江西等地，所到之處都與各位老宿激烈地辯論，沒有不投機的。後來到云居山拜見圓悟克勤禪師，圓悟禪師一見到他就撫慰勉勵，嚴格地督促他。禪師勤勞地服侍，唯恐錯過機會。圓悟禪師入蜀后，推薦他去彰教寺輔佐隆禪師，隆禪師又移居虎丘寺，應庵曇華禪師實際上是先一步前往。不到半年，就通達了佛法，頓時明白了圓悟禪師的教誨。他為人處世的機鋒深藏不露，運用起來卻又恢弘開闊，說出的話都超越了常規。他的道風聲名遠播，在叢林中廣受歡迎。不久之後，他便告辭離開，遊歷各地。

【English Translation】 English version: He said, 'Like a sleeping tiger.' From then on, he was inseparable from Yuanwu Keqin (圜悟克勤) Chan Master, and after another twenty years, he completely obtained the secret mind-seal of Yuanwu Chan Master. Because his parents were old, the Chan Master returned to Baochan Mountain (褒禪山) in his hometown. Later, he accepted an invitation to reside at Kaisheng Temple (開聖寺) west of the city. During the Jianyan era (建炎, 1127-1130) amidst the chaos of war, he built a hut at the foot of Copper Peak (銅峰). Prefect Li Gongguang (李公光) invited him to reside at Zhangjiao Temple (彰教寺), and later he moved to Huqiu Temple (虎丘寺), where his influence became very prominent. Thereupon, he reminisced about the story of Baoyun Duan (白雲端) and established an ancestral hall, saying, 'As his descendants, if we cannot personally practice his teachings, can we be at peace with our conscience?' So he had his portrait painted and enshrined. At that time, Yuanwu Chan Master, because the situation was not stable, returned to Sichuan by boat. The many young monks who had gathered under his banner, at once looked up to the Chan Master and rushed to him. Each time the Chan Master ascended the Dharma seat, he calmly revealed the Dharma, with a single-minded equanimity, responding to the different capacities of sentient beings, and was able to satisfy their needs. Therefore, the teachings of Yuanwu Chan Master were once again widely spread throughout the southeast, and people said that Yuanwu Chan Master was as if he were still here. The Chan Master ascended the Dharma seat and gave a sermon. A monk asked, 'Why didn't the ancients want to stay here when they arrived?' The Chan Master said, 'This old monk is also like that.' The monk said, 'What if suddenly cut in two with one stroke?' The Chan Master said, 'A celestial being on level ground.' Biao said: Repaying the kindness that cannot be repaid. Yao Fengqian said: The fragrant breeze stirs the lapel. The Fiftieth Ancestor, Ying'an Tanhua (應庵曇華) Chan Master His lay surname was Jiang, and he was from Huangmei County (黃梅縣) in Qizhou (蘄州). From a young age, he was extraordinary and outstanding, with prominent bones and features. As a child, he disliked worldly affairs. At the age of seventeen, he left home at Dongchan Temple (東禪寺) in the county. The following year, he became a senior monk. A year later, he traveled with a staff to visit various places. First, he visited Suinan Sui (水南遂) Chan Master in Suizhou (隨州), and began to taste the flavor of the Dharma. After that, he traveled throughout Hunan, Hubei, Jiangdong, and Jiangxi, and wherever he went, he engaged in intense debates with the various senior monks, and there was no one with whom he did not agree. Later, he went to Yunju Mountain (云居山) to pay respects to Yuanwu Keqin Chan Master. When Yuanwu Chan Master saw him, he comforted and encouraged him, and strictly urged him on. The Chan Master served diligently, fearing that he would miss the opportunity. After Yuanwu Chan Master entered Sichuan, he recommended him to assist Chan Master Long (隆) at Zhangjiao Temple, and Chan Master Long moved to Huqiu Temple, Ying'an Tanhua Chan Master actually went ahead. In less than half a year, he understood the Dharma thoroughly and suddenly understood the teachings of Yuanwu Chan Master. His handling of affairs was profound and discreet, but his application was broad and expansive, and his words were beyond the ordinary. His reputation spread far and wide, and he was very popular in the monastic community. Soon after, he bid farewell and traveled to various places.

初分座于處之連雲。處守以妙嚴。請師出世。繼住衢之明果。蘄之德章。饒之報恩薦福。婺之寶林報恩。江之東林。建康之蔣山。平江之萬壽。兩住南康歸宗。末乃住天童。開大施門。垂手未悟。遠近奔湊。如水赴壑。師于普說小參問答勘辨之屬。皆從容暇豫。曲盡善巧。而室中機辨。操縱殺活。尤號明妙。飽參宿學。一近捶拂。亦汗下心死。恨見之晚。先意出力。辦所難集。以申報效舊。嘗領徒典剎者。皆晦匿名跡。以得寓巾缽。于下陳為幸○上堂。見聞覺知無障礙。聲香味觸常三昧。眼見如盲。口說如啞。蘇州人呆。常州人打野。大宋國里只有兩個僧。川僧浙僧。其佗儘是子。淮南子。江西子。廣南子。福建子。豈不見道。父慈子孝。道在其中矣。

表曰。將今視古。鎖斷奔馳。堯封潛曰。喬木故家四方觀聽。

第五十一祖密庵咸杰禪師

福州鄭氏子。母夢廬山老僧入舍而生。自幼穎悟。出家為僧。不憚遊行。遍參知識。后謁應庵于衢之明果庵。孤硬難入。屢遭訶。一日庵問。如何是正法眼。師遽答曰。破沙盆。庵頷之。未幾辭回省親。庵送以偈曰。大徹投機句。當陽廓頂門。相從今四載。徴詰洞無痕。雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便垛根。吾有末後

【現代漢語翻譯】現代漢語譯本：最初，禪師在處州連雲（今浙江麗水一帶）開座說法。處州地方官員以極其莊嚴的禮儀，懇請禪師出世弘法。之後，禪師相繼住持衢州明果寺、蘄州德章寺、饒州報恩薦福寺、婺州寶林報恩寺、江州東林寺、建康蔣山寺、平江萬壽寺。曾兩次住持南康歸宗寺，最後住持天童寺，廣開方便之門，接引尚未開悟之人。遠近的僧人如流水般涌來求法。禪師在普說、小參、問答、勘辨等場合，都從容不迫，善巧方便，尤其在私室中的機鋒辯論，操縱自如，殺活運用，更是精妙無比。那些飽參多年的老學宿，一旦靠近禪師的棒喝，也往往汗流浹背，心灰意冷，後悔相見太晚，於是竭盡全力，辦理各種難以籌集的事務，以報效禪師。曾經帶領徒弟管理寺院的人，都隱姓埋名，只求能在寺中安身，就感到很幸運。禪師上堂說法：『見聞覺知本來沒有障礙，聲香味觸無不是三昧。眼見如同盲人，口說如同啞巴。蘇州人愚笨，常州人粗野。大宋（960年-1279年）國里只有兩種僧人：川僧和浙僧，其餘的都是淮南人、江西人、廣南人、福建人。難道沒聽說過嗎？父慈子孝，道就在其中了。』表奏說：『以現在的眼光看待過去，就能鎖斷奔逸的心。』堯封潛說：『高大的樹木，古老的家族，四方都在觀望傾聽。』第五十一祖密庵咸杰禪師（？-？）福州鄭氏之子。他的母親夢見廬山的老僧進入家中，於是生下了他。禪師自幼聰穎，出家為僧后，不畏艱辛，遍參各地知識。後來在衢州明果庵拜訪應庵禪師，但因禪師孤傲剛硬，難以入門，屢次遭到應庵禪師的呵斥。一天，應庵禪師問：『如何是正法眼？』禪師立刻回答說：『破沙盆。』應庵禪師點頭認可。不久，禪師告辭回家省親。應庵禪師作偈相送：『大徹大悟的投機之句，在當陽處廓清頂門。跟隨我四年，考察詰問，洞然沒有痕跡。雖然沒有交付衣缽，但氣宇已經吞吐乾坤。卻把正法眼，叫做破沙盆。這次回去省親，切記不要故步自封。我還有末後……』

【English Translation】 English version: Initially, the Chan master opened his seat and expounded the Dharma at Lianyun in Chuzhou (present-day Lishui area, Zhejiang). The local officials of Chuzhou, with extremely solemn etiquette, earnestly requested the Chan master to appear in the world and propagate the Dharma. After that, the Chan master successively resided at Mingguo Temple in Quzhou, Dezhang Temple in Qizhou, Bao'en Jianfu Temple in Raozhou, Baolin Bao'en Temple in Wuzhou, Donglin Temple in Jiangzhou, Jiangshan Temple in Jiankang, and Wanshou Temple in Pingjiang. He twice resided at Guizong Temple in Nankang, and finally resided at Tiantong Temple, widely opening the gates of expedient means to receive those who had not yet attained enlightenment. Monks from far and near flocked to seek the Dharma like water rushing into a ravine. In general sermons, small gatherings, questions and answers, and examinations, the Chan master was always calm and unhurried, skillfully using expedient means, especially in the private room's witty debates, manipulating freely, and using killing and life with unparalleled subtlety. Those old scholars who had been participating for many years, once approached the Chan master's shouts and blows, often broke into a sweat, became disheartened, and regretted meeting him too late, so they tried their best to handle various difficult matters to repay the Chan master. Those who had led disciples to manage temples all hid their names and traces, only seeking to settle in the temple, which they felt very fortunate to do. The Chan master ascended the hall and said: 'What is seen, heard, felt, and known has no obstacles, and sounds, smells, tastes, and touches are all Samadhi. Seeing with the eyes is like a blind person, and speaking with the mouth is like a mute. The people of Suzhou are foolish, and the people of Changzhou are rude. In the Great Song Dynasty (960-1279), there are only two kinds of monks: Sichuan monks and Zhejiang monks, and the rest are all people from Huainan, Jiangxi, Guangnan, and Fujian. Haven't you heard? Father is kind and son is filial, the Dao is in it.' The memorial said: 'Looking at the past with the present, one can lock the runaway mind.' Yao Fengqian said: 'Tall trees, ancient families, all directions are watching and listening.' The 51st Ancestor, Chan Master Mian Xianjie (?-?) He was the son of the Zheng family in Fuzhou. His mother dreamed of an old monk from Mount Lu entering her house, and then she gave birth to him. The Chan master was intelligent since childhood. After leaving home to become a monk, he was not afraid of hardship and visited teachers everywhere. Later, he visited Chan Master Ying'an at Mingguo Temple in Quzhou, but because the Chan master was proud and unyielding, it was difficult to enter, and he was repeatedly scolded by Chan Master Ying'an. One day, Chan Master Ying'an asked: 'What is the true Dharma eye?' The Chan master immediately replied: 'A broken sand basin.' Chan Master Ying'an nodded in approval. Soon, the Chan master bid farewell and returned home to visit his parents. Chan Master Ying'an composed a verse to send him off: 'The penetrating phrase of great enlightenment, clears the crown of the head in the open. Following me for four years, examining and questioning, there is no trace. Although the robe and bowl have not been handed over, the spirit has already swallowed the universe. Yet the true Dharma eye is called a broken sand basin. This time you go back to visit your parents, remember not to be complacent. I still have the last...'

句。待歸要汝遵。出世衢之烏巨。次遷祥符蔣山華藏。未幾詔住徑山靈隱。晚居太白○上堂。一個葫蘆才倒地。滿地葫蘆盡傾倒。欲識單傳直指禪。今日斗湊得恰好。

表曰。進之須以禮。退之須以禮。堯封潛曰。敢把指頭指著。

第五十二祖破庵祖先禪師

出蜀廣安王氏。從羅漢院德祥出家。聞緣老宿住昭覺。往參扣。語契。令奉圓悟香火。一日從方丈前過。緣問。庵頭有人么。師云無人。語未竟。緣劈胸與一拳云。你聻。師忽有省。出峽。依澧州德山涓。落髮。尋受具。遍參諸方。至蘇之萬壽。值雪夜。坐自念。行腳十年矣。尚不能徹去。正悶悶間。不覺鐘動趨后架。舉頭見照堂二字。疑情頓釋。既而見水庵一于雙林。水庵問。西天鬍子。為甚麼無須。師云。非雙林不舉此話。水庵云。今日撞著個作家。師云。心不負人。面無慚色。水庵遂拓開。師云。勘破了也。逮水庵謝事。遂往見密庵于烏巨。庵命師典客。偶庵對旁僧。舉不是風動不是幡動。師聞豁然大悟。次日庵遇師于眾寮前。謂師曰。總不得作伎倆。你試露個訊息看。師應聲曰。方丈里有客。庵呵呵大笑。庵遷蔣山。師侍行。相從凡五載。盡得旨要。辭歸蜀。庵以偈送之曰。萬里南來川䖃苴。奔流度刃扣玄關。頂門[翟*支]瞎金剛眼

【現代漢語翻譯】現代漢語譯本：句。要等你歸來，你要遵從（佛法）。（禪師）從烏巨山（地名）的衢地出世，之後遷到祥符（北宋年號，1008-1016年）蔣山（地名）的華藏寺。不久，皇帝下詔讓他住持徑山（地名）和靈隱寺（地名）。晚年居住在太白山（地名）。（禪師）上堂說法：『一個葫蘆剛倒在地上，滿地的葫蘆都傾倒了。想要認識單傳直指的禪法，今天聚集在一起真是恰到好處。』表白說：『進退都要以禮。』堯封潛（人名）說：『我敢用手指指著（真理）。』第五十二祖破庵祖先禪師（禪師）是蜀地廣安（地名）王氏之子。他跟隨羅漢院（寺廟名）的德祥（法號）出家。聽說緣老宿（法號）住持昭覺寺（寺廟名），前去參拜請教，彼此的言語很投契。緣老宿讓他侍奉圓悟（法號）禪師。一天，（禪師）從方丈（寺廟住持的住所）前經過，緣老宿問：『庵里有人嗎？』（禪師）說：『沒有人。』話還沒說完，緣老宿就朝他胸口打了一拳，說：『你呢？』（禪師）忽然有所領悟。離開四川后，（禪師）依止澧州（地名）德山（地名）的涓（法號）禪師，剃度出家，不久后受具足戒。他遍參各地的禪師，到達蘇州（地名）的萬壽寺（寺廟名）。在一個下雪的夜晚，（禪師）坐著自言自語：『行腳參訪已經十年了，還是不能徹底領悟。』正在苦悶的時候，不知不覺聽到鐘聲，就走向后架（寺廟的廚房）。抬頭看見『照堂』二字，心中的疑惑頓時消解。之後，（禪師）在雙林寺（寺廟名）拜見了水庵（法號）禪師。水庵問：『西天（指印度）的鬍子（指達摩祖師），為什麼沒有鬍鬚？』（禪師）說：『不在雙林寺，不說這樣的話。』水庵說：『今天遇到一個內行。』（禪師）說：『心不虧人，面無慚色。』水庵於是對他大加讚賞。（禪師）說：『我已經看破了。』等到水庵禪師卸任后，（禪師）就去烏巨山拜見密庵（法號）禪師。密庵禪師讓（禪師）擔任典客（負責接待賓客的僧人）。有一次，密庵禪師對著旁邊的僧人，舉出『不是風動，不是幡動』的公案。（禪師）聽了豁然大悟。第二天，密庵禪師在眾僧的寮房前遇到（禪師），對（禪師）說：『總不能耍花招，你試著透露一點訊息看看。』（禪師）應聲說：『方丈里有客人。』密庵禪師聽了呵呵大笑。密庵禪師遷到蔣山，（禪師）侍奉跟隨，前後五年，完全領會了（密庵禪師的）旨要。辭別（密庵禪師）返回四川，密庵禪師用偈語送別他說：『萬里南來川䖃苴，奔流度刃扣玄關，頂門[翟*支]瞎金剛眼』

【English Translation】 English version: Sentence. Waiting for you to return, you must obey (the Dharma). (The Chan master) emerged from the Qu region of Mount Wuju (place name), and then moved to Huazang Temple on Mount Jiang (place name) in Xiangfu (reign title of the Northern Song Dynasty, 1008-1016). Soon, the emperor issued an edict for him to reside at Jing Mountain (place name) and Lingyin Temple (place name). In his later years, he lived on Mount Taibai (place name). (The Chan master) ascended the hall and said: 'As soon as one gourd falls to the ground, all the gourds on the ground are overturned. If you want to know the Chan of direct transmission, it is just right to gather together today.' The presentation said: 'Advancing and retreating must be done with propriety.' Yao Fengqian (person's name) said: 'I dare to point my finger at (the truth).' The fifty-second ancestor, Chan Master Po'an Zuxian (The Chan master) was the son of the Wang family of Guang'an (place name) in Shu (ancient name for Sichuan). He became a monk under Dexiang (Dharma name) of Luohan Temple (temple name). Hearing that Elder Yuan (Dharma name) was the abbot of Zhaojue Temple (temple name), he went to pay his respects and seek instruction, and their words were very congenial. Elder Yuan asked him to serve Chan Master Yuanwu (Dharma name). One day, (the Chan master) passed in front of the abbot's room (the residence of the abbot of the temple), and Elder Yuan asked: 'Is there anyone in the hermitage?' (The Chan master) said: 'No one.' Before he finished speaking, Elder Yuan punched him in the chest and said: 'What about you?' (The Chan master) suddenly had some understanding. After leaving Sichuan, (the Chan master) relied on Chan Master Juan (Dharma name) of Mount Deshan (place name) in Lizhou (place name), shaved his head and became a monk, and soon after received the full precepts. He visited Chan masters everywhere, and arrived at Wanshou Temple (temple name) in Suzhou (place name). On a snowy night, (the Chan master) sat and said to himself: 'I have been traveling for ten years, but I still cannot thoroughly understand.' While he was feeling depressed, he unconsciously heard the sound of the bell, and went to the back frame (the kitchen of the temple). Looking up, he saw the words 'Zhaotang', and the doubts in his heart were immediately dispelled. After that, (the Chan master) met Chan Master Shui'an (Dharma name) at Shuanglin Temple (temple name). Shui'an asked: 'Why does the barbarian (referring to Bodhidharma) from the Western Heaven (referring to India) have no beard?' (The Chan master) said: 'I won't say such things outside Shuanglin Temple.' Shui'an said: 'Today I met an expert.' (The Chan master) said: 'My heart does not betray people, and my face is not ashamed.' Shui'an then praised him greatly. (The Chan master) said: 'I have already seen through it.' When Chan Master Shui'an retired, (the Chan master) went to Mount Wuju to visit Chan Master Mi'an (Dharma name). Chan Master Mi'an asked (the Chan master) to serve as the receptionist (the monk in charge of receiving guests). Once, Chan Master Mi'an, facing the monks next to him, raised the case of 'It is not the wind that moves, it is not the flag that moves.' (The Chan master) was enlightened upon hearing this. The next day, Chan Master Mi'an met (the Chan master) in front of the monks' dormitories, and said to (the Chan master): 'You can't play tricks, try to reveal some news.' (The Chan master) responded: 'There are guests in the abbot's room.' Chan Master Mi'an laughed heartily upon hearing this. Chan Master Mi'an moved to Jiang Mountain, and (the Chan master) served and followed him for five years, fully understanding (Chan Master Mi'an's) purpose. He bid farewell to (Chan Master Mi'an) and returned to Sichuan. Chan Master Mi'an sent him off with a verse: 'Ten thousand miles south to Chuan䖃苴, rushing to cross the blade to knock on the Xuanguan, the top door [翟*支] blind Vajra eye.'

。去住還同珠走盤。已而南至夔門。尚書楊公輔以臥龍請居之。辭去。遍游于吳。華藏遁庵演。金山退庵奇。靈隱笑庵悟。徑山蒙庵聰。皆分第一座命說法。歷住常州薦福。真州靈巖。吳中秀峰穹窿。楊和王請住湖州資福。約齋居士張公。請為廣壽慧云禪寺開山。住持六座道場○上堂曰。如何是禪閻浮樹。在海南邊。撐天拄地。拄地撐天。巧說不得。只要心傳。畢竟如何是禪禪。

表曰。辨得五天梵語底。選一人上座來。堯封潛曰。吹火長尖嘴。

第五十三祖徑山師範禪師

生於蜀之梓潼雍氏。九歲依陰平山道欽出家。經書過目成誦。紹熙五年。登具戒。出遊至成都。坐夏正法。有老堯首座。瞎堂高弟。師請益坐禪之法。堯曰。禪是何物。坐底是誰。師受其語。晝夜體究。一日如廁。提前話有省。辭去。依佛照于育王東庵。照問曰。何處人。師曰。劍州人。照曰。帶得劍來么。師隨聲便喝。照笑曰。者烏頭子也。亂做貧甚。無資剃髮。故人以烏頭子目之。未幾聞破庵住蘇之西華秀峰。遂往見焉。有純顛者。入室次。橫機不讓。庵打至法堂。且欲逐出。師解之曰。禪和家爭禪亦常事。何至如此。庵曰。豈不聞道。我肚飢聞板聲。要吃飯去聻。師聞其語。不覺白汗浹背。逮破庵居靈隱第一座。復往從之

【現代漢語翻譯】現代漢語譯本：去留如同珠子在盤中滾動一般自然。後來向南到達夔門（地名）。尚書楊公輔想請他到臥龍山居住，他謝絕了。於是遍游吳地。華藏遁庵演禪師、金山退庵奇禪師、靈隱笑庵悟禪師、徑山蒙庵聰禪師，都分給他第一座，請他講法。他先後住持常州薦福寺、真州靈巖寺、吳中秀峰穹窿寺。楊和王請他住持湖州資福寺。約齋居士張公，請他做廣壽慧云禪寺的開山祖師。他住持過六座道場。上堂說法時說：『什麼是禪？就像閻浮樹（一種樹）一樣，在海南邊，撐天拄地，拄地撐天。用巧妙的言辭說不明白，只要心領神會。到底什麼是禪？禪就是禪。』

表白說：『能辨別五天梵語的人，選一位上座來。』堯封潛禪師說：『吹火的人嘴是尖的。』

第五十三祖徑山師範禪師

生於四川梓潼雍氏。九歲時依從陰平山道欽出家。經書看過一遍就能背誦。紹熙五年（1194年）受具足戒。外出遊歷到成都，在正法寺坐夏安居。有位老堯首座，是瞎堂禪師的高足。師範禪師向他請教坐禪的方法。老堯說：『禪是什麼東西？坐著的是誰？』師範禪師領受了他的話，日夜體會研究。一天上廁所，忽然對之前的話有所領悟。於是告辭離開，依止佛照禪師在育王寺東庵。佛照禪師問：『哪裡人？』師範禪師說：『劍州人。』佛照禪師說：『帶劍來了嗎？』師範禪師隨口便喝了一聲。佛照禪師笑著說：『這個烏頭子（指未剃度的僧人）也，胡亂做什麼？』因為貧窮沒錢剃髮，所以人稱他為烏頭子。不久，聽說破庵禪師住持蘇州西華秀峰寺，於是前去拜見。有個叫純顛的人，在入室請教時，橫加阻撓，不肯相讓。破庵禪師打了他，要把他趕出去。師範禪師勸解說：『禪和子（僧人）之間爭論禪法也是常事，何至於這樣。』破庵禪師說：『難道沒聽說過，我肚子餓了聽到打板的聲音，就要吃飯去了嗎？』師範禪師聽到這句話，不覺冷汗濕透了後背。等到破庵禪師住持靈隱寺，師範禪師又去跟隨他。

【English Translation】 English version: Going and staying are as natural as a pearl rolling on a plate. Later, he went south to Kuimen (place name). Yang Gongfu, a high-ranking official, wanted to invite him to live in Wolong Mountain, but he declined. So he traveled all over the Wu region. Chan masters Dunan Yan of Huazang Temple, Tuian Qi of Jinshan Temple, Xiaoan Wu of Lingyin Temple, and Meng'an Cong of Jingshan Temple all gave him the first seat and invited him to preach. He successively resided at Jianfu Temple in Changzhou, Lingyan Temple in Zhenzhou, and Xiufeng Qionglong Temple in Wuzhong. Yang Hewang invited him to reside at Zifu Temple in Huzhou. Zhang Gong, a lay Buddhist named Yuezhai, invited him to be the founding abbot of Guangshou Huiyun Chan Temple. He presided over six monasteries. During an ascending-the-dharma-hall sermon, he said: 'What is Chan? It's like the Jambudvipa tree (a type of tree), on the southern edge of Hainan, supporting the sky and propping up the earth, propping up the earth and supporting the sky. It cannot be explained with clever words, it only requires heart-to-heart transmission. After all, what is Chan? Chan is Chan.'

The proclaimer said: 'Select a senior monk who can distinguish the languages of the five Indias.' Chan master Yaofeng Qian said: 'The one who blows the fire has a sharp mouth.'

The 53rd Ancestor, Chan Master Shifan of Jingshan Temple

He was born in Yong family of Zitong in Sichuan. At the age of nine, he became a monk under Daoqin of Yinping Mountain. He could recite scriptures after reading them once. In the fifth year of Shaoxi (1194 AD), he received the full precepts. He traveled to Chengdu and spent the summer retreat at Zhengfa Temple. There was an old senior monk named Yao, a prominent disciple of Xiatang Chan master. Shifan asked him about the method of seated meditation. Old Yao said: 'What is Chan? Who is sitting?' Shifan received his words and studied them day and night. One day, while using the toilet, he suddenly had an insight into the previous words. So he bid farewell and left, relying on Chan master Fozhao at the East Hermitage of Yuwang Temple. Chan master Fozhao asked: 'Where are you from?' Shifan said: 'From Jianzhou.' Chan master Fozhao said: 'Did you bring your sword?' Shifan immediately shouted. Chan master Fozhao smiled and said: 'This 'Wutouzi' (referring to an unordained monk), what are you doing randomly?' Because he was poor and had no money to shave his head, people called him 'Wutouzi'. Soon after, he heard that Chan master Po'an was residing at Xihua Xiufeng Temple in Suzhou, so he went to visit him. There was a person named Chun Dian who, during a private interview, obstructed and refused to yield. Chan master Po'an hit him and wanted to drive him out. Shifan persuaded him, saying: 'It is common for Chan monks to argue about Chan, why go so far?' Chan master Po'an said: 'Haven't you heard that when I'm hungry and hear the sound of the board, I want to go eat?' Upon hearing these words, Shifan's back was drenched in cold sweat. When Chan master Po'an resided at Lingyin Temple, Shifan followed him again.

。因侍破庵。游石筍庵。庵之道者請益曰。胡孫子捉不住。乞師方便。庵曰。用捉他作甚麼。如風吹水。自然成文。師在侍傍。平生礙膺之物頓釋。巖云巢居吳郡穹窿。遷瑞光及臺州瑞巖。皆延師分座。師在瑞巖。忽夢偉衣冠者。持把茅見授。翌日明州清源專使至迨入院。見伽藍神。姓茅。衣冠形貌。與疇昔所夢無異。繼遷焦山。升雪竇。連被旨移育王徑山。師居徑山二十年。儲峙豐積。有眾如海。雖兩丁火厄。而旋復舊觀。號法席全盛○上堂。若論個事。直是省要易會。多是諸人。自作艱難。自作障礙。所以有時東廊西廊。見諸人和南問訊。山僧便乃低頭相接。其實無他。只要諸人識得。長老是西川隆慶府人氏。

表曰。忖思有幸處。而在句語之外。堯封潛曰。拋擲播遷。混于沙石。

第五十四祖仰山祖欽禪師

婺州人。十六為僧。十八行腳。聞天目和尚久侍松源。是松源的子。必得松源說話。詣凈慈懷香請益。目特示黃檗接臨濟因緣。又云。混源住此山時。我做暫到方入室。他曰。現成公案。未入門來。與你三十棒了也。但恁么看。師時未領厥旨。曰尋常請益。末上有一炷香。禮三拜。謂之謝因緣。我這一炷香。不燒了也。依舊自作意。坐禪三年。脅不沾席。一日才上蒲團面前。豁然如地陷。

【現代漢語翻譯】現代漢語譯本：因侍奉破庵禪師，遊覽石筍庵。庵中的道士請教說：『猢猻（指心猿意馬）捉不住，乞求禪師方便法門。』破庵禪師說：『捉它做什麼？如風吹水，自然形成波紋。』禪師在旁邊侍奉，平生阻礙胸懷的事物頓時消釋。後來到巖云巢居住在吳郡穹窿山，又遷到瑞光寺以及臺州瑞巖寺，都被邀請分座說法。禪師在瑞巖寺時，忽然夢見身穿華麗官服的人，拿著一把茅草送給他。第二天，明州清源的專使到來，等到禪師入院，見到伽藍神，姓茅，衣冠形貌，與之前所夢的一模一樣。之後遷到焦山，升座雪竇寺，連續被皇帝下旨移駕育王寺、徑山寺。禪師在徑山寺住了二十年，儲備豐厚，信眾如海。雖然兩次遭遇火災，但很快恢復原貌，號稱法席最為興盛。上堂開示說：『若論這件事，實在是簡要易懂，多是你們自己，自找艱難，自設障礙。所以有時在東廊西廊，看見你們合掌問訊，山僧我便低頭相接。其實沒有別的意思，只要你們識得，長老我是西川隆慶府人氏。』表曰：『忖思有幸處，而在句語之外。』堯封潛曰：『拋擲播遷，混于沙石。』第五十四祖仰山祖欽禪師（生卒年不詳）婺州人。十六歲出家為僧，十八歲開始行腳參訪。聽說天目和尚長期侍奉松源禪師，是松源禪師的得意弟子，必定得到了松源禪師的真傳。於是到凈慈寺懷香禪師處請教。天目和尚特別開示了黃檗禪師接引臨濟禪師的因緣。又說：『混源禪師住持這座山時，我只是暫時到訪才得以入室。』懷香禪師說：『現成的公案，未入門就與你三十棒了。』只要這樣看。禪師當時沒有領會其中的旨意，說：『尋常請教，最後都有一炷香，禮拜三次，稱之為謝因緣。我這一炷香，不燒了也。』依舊自己作意，坐禪三年，脅不沾席。一日才上蒲團面前，豁然開悟，如地陷一般。

【English Translation】 English version: Because he served under Zen Master Po'an, he traveled to the Shisun (Stone Bamboo Shoot) Hermitage. A Taoist in the hermitage asked for instruction, saying, 'The wandering mind (literally 'monkey mind') cannot be caught; I beg the master for a convenient method.' Zen Master Po'an said, 'What is the use of catching it? Like the wind blowing on water, patterns naturally form.' The Zen master was serving nearby, and the obstacles in his mind were instantly released. Later, he lived in seclusion at Yanyun Nest in Qionglong Mountain in Wujun, and then moved to Ruiguang Temple and Ruiyan Temple in Taizhou, where he was invited to share the seat and preach. When the Zen master was at Ruiyan Temple, he suddenly dreamed of a person in magnificent official attire, holding a handful of thatch and giving it to him. The next day, the special envoy from Qingyuan in Mingzhou arrived. When the Zen master entered the temple, he saw the Sangharama deity, whose surname was Mao, and whose attire and appearance were exactly the same as in his dream. Later, he moved to Jiaoshan, ascended to Xuedou Temple, and was successively ordered by the emperor to move to Yuwang Temple and Jingshan Temple. The Zen master lived at Jingshan Temple for twenty years, accumulating abundant resources, and the number of followers was like the sea. Although he encountered two fires, he quickly restored the temple to its former glory, and it was known as the most prosperous Dharma assembly. He gave an opening talk, saying, 'If we talk about this matter, it is truly simple and easy to understand, but it is mostly you yourselves who create difficulties and obstacles. Therefore, sometimes in the east and west corridors, I see you putting your palms together and greeting me, and I, the mountain monk, bow in return. In fact, there is no other meaning, just that you should recognize that I, the elder, am from Longqing Prefecture in Xichuan.' The memorial said, 'Deliberation has a fortunate place, but it is beyond words.' Yao Fengqian said, 'Throwing and scattering, mixed with sand and stones.' The Fifty-fourth Ancestor, Zen Master Yangshan Zugin (dates unknown) He was from Wuzhou. He became a monk at the age of sixteen and began his pilgrimage at the age of eighteen. He heard that Abbot Tianmu had served Zen Master Songyuan for a long time and was Songyuan's most outstanding disciple, and must have received Songyuan's true teachings. Therefore, he went to Zen Master Huaixiang at Jingci Temple to ask for instruction. Abbot Tianmu especially explained the karmic connection between Zen Master Huangbo and Zen Master Linji. He also said, 'When Zen Master Hunyuan was the abbot of this mountain, I only visited temporarily and was able to enter the room.' Zen Master Huaixiang said, 'A ready-made case, before entering the door, I will give you thirty blows.' Just look at it this way. The Zen master did not understand the meaning at that time, and said, 'Usually when asking for instruction, there is always a stick of incense at the end, and three bows are made, which is called thanking the karmic connection. I will not burn this stick of incense.' He still made his own interpretations and meditated for three years, never lying down to sleep. One day, as soon as he sat on the futon, he suddenly had a great enlightenment, as if the ground had collapsed.

自此凈裸裸地。半月餘日。動相不生。然于中夜。睡著無夢無想無聞無見之地又打作兩橛。凡古人有義路句語。則理會得。如銀山鐵壁者。卻都不會。師雖久在徑山無準和尚會下。每遇入室。至佛祖爪牙。輒無下口處。如是十年。游浙東。一日佛殿前行。抬眸見一株大柏。向來礙膺之物。撲然而散。見無準于徑山。因鑄鐘令作疏語。師成偈曰。通身只是一張口。百鍊爐中輥出來。斷送夕陽歸去後。又催明月上樓臺。準即俾居侍司。自是聲動叢林。出世潭州龍興。遷湘西道林。處州佛日。臺州護聖。湖州光孝。逮住仰山。道遂大顯○上堂曰。一見便見。一得永得。展手曰。撒開兩手大家看。畢竟明明是何物。潭州內外有一十八座城門。白日行人。千千萬萬。往往來來。一任東西南北。

表曰。蕩除鑒覺。詞氣脫略。乃今而後。未可知也。堯封潛曰。折釵股差。遜屋漏痕。

第五十五祖天目原妙禪師

吳江人。姓徐氏。母周。夢僧乘舟至而娠。其生也在宋嘉熙戊戌。離襁褓。輒喜趺坐。見僧愛戀。十五歲懇父母出家。投嘉禾密印寺法住。十六剃髮。十七受具。十八習天臺教。二十更衣入凈慈。立三年死限學禪。一日父兄至。巍然坐不顧。二十二見斷橋倫。令參生從何來。死從何去。口體俱忘。或如廁。

【現代漢語翻譯】現代漢語譯本：從此以後，完全清凈空寂。半個多月的時間，念頭都不再產生。然而在半夜，睡著後進入無夢、無想、無聞、無見的境界，又突然斷裂成兩段。凡是古人有意義的語句，就能理解，但像銀山鐵壁一樣難以攻破的公案，卻始終無法參透。禪師雖然長期在徑山無準和尚（Wuzhun，禪師名號）門下，每次入室請教，遇到關於佛祖根本的難題，總是無從下手。這樣過了十年，禪師遊歷浙東，一日在佛殿前行走，抬頭看見一株大柏樹，向來阻礙頓悟的事物，突然消散。於是去徑山拜見無準和尚，無準和尚命他為鑄鐘作一篇疏文。禪師寫成偈語說：『通身只是一張口，百鍊爐中輥出來。斷送夕陽歸去後，又催明月上樓臺。』無準和尚就讓他擔任侍司的職務，從此聲名遠播叢林。後來住持潭州龍興寺，遷往湘西道林寺，處州佛日寺，臺州護聖寺，湖州光孝寺，最後住持仰山寺，禪風大盛。禪師上堂說法：『一見便見，一得永得。』張開雙手說：『撒開兩手大家看，畢竟明明是何物？』潭州內外有一十八座城門，白天行人千千萬萬，往來不絕，任憑東西南北。表禪師說：『蕩除鑒覺，詞氣脫略，乃今而後，未可知也。』堯封潛禪師說：『折釵股差，遜屋漏痕。』第五十五祖天目原妙禪師（Tianmu Yuanmiao，禪師名號）吳江人，姓徐。母親周氏，夢見僧人乘船而來而懷孕。出生在宋嘉熙戊戌年（1238年）。還在襁褓中，就喜歡跏趺坐。見到僧人就心生愛戀。十五歲懇求父母允許他出家，投嘉禾密印寺法住門下。十六歲剃髮，十七歲受具足戒，十八歲學習天臺教義。二十歲更換僧衣進入凈慈寺，立下三年死限來學習禪法。一日，父親和哥哥來看他，他巍然端坐，不予理睬。二十二歲時，拜見斷橋倫禪師（Duanqiao Lun，禪師名號），斷橋倫禪師讓他參究『生從何來，死從何去』。他口體俱忘，有時如廁時，也在參究。

【English Translation】 English version: From then on, he was completely pure and bare. For more than half a month, no thoughts arose. However, in the middle of the night, after falling asleep and entering a state of no dreams, no thoughts, no hearing, and no seeing, it suddenly broke into two. He could understand the meaningful phrases of the ancients, but he could not penetrate the koans that were as impenetrable as silver mountains and iron walls. Although the Chan master had been under the tutelage of Abbot Wuzhun of Jingshan (Wuzhun, Chan master's name) for a long time, every time he entered the room for instruction, he could not find a starting point when faced with the fundamental difficulties of the Buddha. After ten years of this, the Chan master traveled to eastern Zhejiang. One day, while walking in front of the Buddha Hall, he looked up and saw a large cypress tree. The things that had been hindering his enlightenment suddenly dissipated. He then went to Jingshan to see Abbot Wuzhun, who ordered him to write a eulogy for the casting of a bell. The Chan master composed a verse saying: 'The whole body is just a mouth, rolled out from the furnace of a hundred refinements. After sending off the setting sun, it urges the bright moon to rise above the tower.' Abbot Wuzhun then appointed him to the position of attendant, and from then on, his reputation spread throughout the monasteries. Later, he became the abbot of Longxing Temple in Tanzhou, and then moved to Daolin Temple in western Hunan, Fori Temple in Chuzhou, Husheng Temple in Taizhou, Guangxiao Temple in Huzhou, and finally became the abbot of Yangshan Temple, where his Chan style flourished. The Chan master ascended the hall and said: 'See it once and you see it forever, gain it once and you gain it forever.' He opened his hands and said: 'Spread out your hands and take a look, what exactly is this bright thing?' There are eighteen city gates inside and outside Tanzhou, and during the day, tens of thousands of people come and go, freely traveling east, west, north, and south. Chan Master Biao said: 'Sweep away discernment and perception, the language is unrestrained, from now on, it is unknowable.' Chan Master Yaofeng Qian said: 'The hairpin stock is broken, inferior to the traces of a leaking roof.' The Fifty-fifth Ancestor, Chan Master Tianmu Yuanmiao (Tianmu Yuanmiao, Chan master's name) He was from Wujiang, with the surname Xu. His mother, Zhou, dreamed of a monk arriving by boat and became pregnant. He was born in the year of Wuxu during the Jiaxi reign of the Song Dynasty (1238 AD). While still in swaddling clothes, he liked to sit in the lotus position. He felt love when he saw monks. At the age of fifteen, he begged his parents to allow him to become a monk and joined the Dharma-abiding under the tutelage of Miyin Temple in Jiahe. He shaved his head at the age of sixteen, received the full precepts at the age of seventeen, and studied the Tiantai teachings at the age of eighteen. At the age of twenty, he changed his robes and entered Jingci Temple, setting a three-year deadline to study Chan. One day, his father and brother came to see him, but he sat upright and ignored them. At the age of twenty-two, he visited Chan Master Duanqiao Lun (Duanqiao Lun, Chan master's name), who asked him to investigate 'Where does life come from, and where does death go?' He forgot his body and mind, and sometimes even while using the toilet, he was still investigating.

惟中單而出。或發函。忘扃鐍而去。時同參僧顯慨然曰。吾己事弗克辦。曷若輔之有成。朝夕護侍惟謹。時雪巖欽和尚寓北澗塔。欣然懷香往扣。方問訊即打出。閉卻門一。再往始得親近。令看無字。自此參扣無虛日。欽每問。阿誰與你拖個死屍來。聲未絕即打。欽赴處之南明。師即上雙徑。夢中忽憶。斷橋室中所舉萬法歸一一歸何處話。疑情頓發。三晝夜目不交睫。一日少林忌。隨眾詣三塔。諷經抬頭。忽睹五祖演和尚真贊曰。百年三萬六千朝。返覆元來是遮漢。驀然打破拖死屍之疑。解夏。詣南明欽。一見便問。阿誰與你拖個死屍到這裡。師便喝。欽拈棒。師把住曰。今日打某甲不得。欽曰。為甚麼打不得。師拂袖便出。自是機鋒不讓。次年江心度夏。迤𨓦。由國清。過雪竇。見西江謀。希叟曇寓旦過。曇問曰。那裡來。師拋下蒲團。曇曰。狗子佛性。你作么生會。師曰。拋出大家看。曇自送歸堂。暨欽掛牌于道場。開法于天寧。師皆隨侍服勞。一日欽問。日間浩浩時。還作得主么。師云。作得主。又問。睡夢中作得主么。師云。作得主。又問。正睡著時。無夢無想。無見無聞。主在甚麼處。師無語。欽曰。從今日去也。不要汝學佛學法也。不要汝窮古窮今。但只饑來吃飯。困來打眠。才覺來。卻抖擻精神。我這

一覺主人公。畢竟在甚麼處。安身立命。丙寅冬。奮志入臨安龍鬚。自誓曰。𢬵一生做個癡呆漢。決要這一著子明白。越五載。因同宿友。推枕墮地作聲。廓然大徹。自謂如泗州見大聖。遠客還故鄉。元來只是舊時人。不改舊時行履處。在龍鬚九年。縛柴為龕。風穿日炙。冬夏一衲。不扇不爐。日搗松和糜。延息而已。嘗積雪沒龕旬餘。路梗煙絕。咸謂死矣。雪霽。見師宴坐那伽。甲戌。遷武康雙髻峰。學者雲集。庵小難容。拔其尤者居之。丙子春。眾避兵四去。師獨掩關。及按堵啟戶。兀然如昔。於是戶履彌伙。應接不暇。乃有楖𣗖橫肩不顧人直入千峰萬峰去之語。己卯春。腰包宵遁。直造天目西峰之肩。有獅子巖。拔地千仞。巖石林立。師樂之。有終焉之意。弟子法升等。追尋繼至。為葺茅蓋頭。未幾眾復集。師造巖西石洞。營小室。如舟從。以丈衡半之。榜以死關。上溜下淖。風雨飄搖。絕給侍。屏服用。不澡身。不剃髮。截甕為鐺。並日一食。晏如也。洞非梯莫登。撤梯斷緣。雖法子罕瞻視。乃有三關語。以驗學者云。大徹底人。本脫生死。因甚命根不斷。佛祖公案。只是一個道理。因甚有明與不明。大修行人。當遵佛行。因甚不守毗尼。下語不契。閉門弗接○普請上堂。禪不在參道。不須悟動轉。施為山嶽

鼓舞孟八郎漢。便恁么去。爭似西峰搬石運土。

表曰。弗觀其華。唯食其實。亦可以不失其宗矣。堯封潛曰。深山大澤。實生龍蛇。

第五十六祖天目明本禪師

杭之錢塘人。姓孫。母夢無門開道者。寄籠燈其家。翌日生。師神儀挺異。具大人相。能言即歌贊梵唄。凡嬉戲皆佛事。九歲喪母。讀論語孟子。未終卷輟學。年十五決志出家。禮佛然臂。持五戒。日課法華圓覺金剛。夜則常行。困以首觸柱。自警居。近靈洞山。時登山顛。習禪定。甫冠。閱傳燈錄。至庵摩羅女問曼殊。明知生是不生之理。為甚麼卻被生死之所流轉。有疑。沙門明山者。指師往參高峰妙和尚。妙峻冷不假人辭色。一見歡然。欲為祝髮。師以父命未許。妙曰可。舉阇夜多尊者因緣勸喻。未幾誦金剛般若。至荷擔如來處。開解。內外典籍。皆達義趣。年二十五。從妙剃染于師子院。明年受具。又明年觀流泉有省。詣妙求證。妙打趁出。會民間訛傳。官選童男女。師因問曰。忽有人來。問和尚討童男女時如何。妙曰。我但度竹篦子與他。師言下洞然。陸沉眾中。無知者。妙書真贊付師曰。我相不思議。佛祖莫能視。獨許不肖兒。見得半邊鼻。俾參徒詣。師請益眾。由此知歸。淮僧子證嘗問妙。諸弟子優劣。妙曰。若初院主。等

【現代漢語翻譯】現代漢語譯本：鼓舞孟八郎漢。就這樣去做。怎比得上西峰搬石頭運土。

表說：不看重它的花，只吃它的果實。也可以不失去它的根本了。堯帝封潛說：深山大澤，確實會生長龍蛇。

第五十六祖天目明本禪師

杭州錢塘人。姓孫。母親夢見沒有門道的開路者，把籠燈寄放在她家。第二天就生下了他。禪師神采儀表與衆不同，具有大人的相貌。能說話時就歌唱讚美梵唄。凡是嬉戲都像佛事。九歲時喪母。讀《論語》、《孟子》，沒有讀完就停止了學習。十五歲時決心出家，禮佛並燃臂供佛，持守五戒。白天學習《法華經》、《圓覺經》、《金剛經》，夜晚則經常行走。睏倦時用頭撞柱子，以此來警醒自己。住在靠近靈洞山的地方。時常登上山頂，習練禪定。剛成年時，閱讀《傳燈錄》，讀到庵摩羅女問文殊菩薩，『明明知道生是不生的道理，為什麼卻被生死所流轉？』心中產生疑問。沙門明山，指引禪師去參拜高峰妙和尚。妙和尚嚴厲冷峻，不輕易給人好臉色。一見面卻很高興，想要為他剃髮。禪師因為父親的命令沒有允許。妙和尚說可以。舉阇夜多尊者的因緣來勸喻他。不久，禪師誦讀《金剛般若經》，讀到『荷擔如來』處，開悟理解。內外典籍，都通達義理。二十五歲時，在獅子院跟隨妙和尚剃髮染衣。第二年受具足戒。又過了一年，觀看流動的泉水有所領悟，去向妙和尚求證。妙和尚打他並把他趕了出去。適逢民間訛傳，官府要挑選童男童女。禪師於是問道：『如果有人來，問和尚討要童男童女時該怎麼辦？』妙和尚說：『我只把竹篦子給他。』禪師當下徹底明白。隱沒在眾人之中，沒有人知道。妙和尚寫了真贊給他，說：『我的相貌不可思議，佛祖也不能看見。唯獨允許不成器的兒子，看見了半邊鼻子。』讓參禪的徒弟去拜訪他，禪師向眾人請教，因此知道了歸宿。淮僧子證曾經問妙和尚，眾弟子的優劣。妙和尚說：『如果說初院主，等等』

【English Translation】 English version: Encourage Meng Balang Han. Just go ahead and do it like that. How can it compare to moving stones and earth at West Peak?

Biao said: 'Do not look at its flowers, only eat its fruits.' It can also not lose its foundation. Yao (Emperor Yao, reigned c. 2356–2255 BC) enfeoffed Qian, saying: 'Deep mountains and large swamps are where dragons and snakes are born.'

The Fifty-sixth Ancestor, Chan Master Tianmu Mingben

He was a native of Qiantang in Hangzhou. His surname was Sun. His mother dreamed of a path opener without a door, who left a caged lantern at her home. The next day, he was born. The master's spirit and appearance were outstanding, possessing the features of a great man. As soon as he could speak, he sang praises of Brahma. All his play was like Buddhist activities. He lost his mother at the age of nine. He read the Analects and Mencius, but stopped studying before finishing the volumes. At the age of fifteen, he resolved to leave home, paid homage to the Buddha and burned his arm as an offering, and upheld the five precepts. During the day, he studied the Lotus Sutra, the Perfect Enlightenment Sutra, and the Diamond Sutra, and at night he would constantly walk. When tired, he would hit his head against a pillar to awaken himself. He lived near Lingdong Mountain. He often climbed to the top of the mountain to practice meditation. When he reached adulthood, he read the Transmission of the Lamp and came across the passage where the Amara woman asked Manjusri (Bodhisattva of Wisdom): 'Clearly knowing that birth is non-birth, why are you still subject to the flow of birth and death?' He had doubts. The monk Mingshan directed the master to visit the Venerable Gaofeng Miao. Venerable Miao was stern and aloof, not easily showing favor. Upon seeing him, he was delighted and wanted to shave his head. The master declined because of his father's orders. Venerable Miao said it was acceptable and used the story of Venerable Jiyata to persuade him. Soon after, he recited the Diamond Prajna Sutra, and upon reaching the passage 'bearing the Tathagata', he became enlightened. He understood the meaning of both internal and external scriptures. At the age of twenty-five, he shaved his head and dyed his robes at the Lion Monastery, following Venerable Miao. The following year, he received the full precepts. The year after that, he had an awakening while watching a flowing spring and went to Venerable Miao to seek confirmation. Venerable Miao struck him and drove him out. It happened that there was a rumor among the people that the government was selecting young boys and girls. The master then asked: 'If someone comes and asks the Venerable for young boys and girls, what should you do?' Venerable Miao said: 'I will just give him the bamboo staff.' The master immediately understood completely. He submerged himself among the crowd, and no one knew. Venerable Miao wrote a true eulogy for him, saying: 'My appearance is inconceivable, even the Buddhas and ancestors cannot see it. Only the unworthy son is allowed to see half of the nose.' He had his disciples visit him to seek guidance. The master asked everyone for advice, and thus knew where to return. Monk Huai Zengzi Zheng once asked Venerable Miao about the merits of the disciples. Venerable Miao said: 'If it is the first abbot, etc.'

一知半解。不道全無。如義首座。固是根老竹。其如七曲八曲。惟本維那。卻是竿上林新篁。他日成材。未易量也。松江瞿霆發。施田建寺于蓮花峰。號大覺正等禪寺。妙將遷化。以寺屬師。師辭。於是五山缺主席當事致書屢請。師皆力辭。至於窮崖孤洲。草棲浪宿。屏遁其跡。而避去之。然而四方學者。北殫龍漠。南極六詔。西連身毒。東窮搏桑。皆褁糧躡屩。萬里奔走。而輻湊赴師者。逮無虛日。南詔僧玄鑒。素明教觀。辯博英發。每曰。吾聞大唐有禪宗。使審是耶。吾將從其學。使或未當。吾將易其宗旨。而俾趨教觀。由其國來。一聞師言。便悟昔非。洞明大法。方圖歸以倡道。而歿于中吳。鑒之徒。畫師像歸國。像出神光燭天。南詔遂易教為禪。奉師為禪宗第一祖○示眾曰。瞻在前忽在後。竹雞晝啼。華鯨夜吼。未了聽一言。如今誰動口。

表曰。三複之嘆。其滴水能敵巨海。堯封潛曰。燧人氏鉆火。將以烹飪饗上帝。而秦始皇用以焚古圖書。非火之咎也。

第五十七祖千巖元長禪師

出越之蕭山董氏。世業詩書。父九鼎。母何氏。晚而生師。欲棄之。鞠于嫂謝。七歲就外傅。諸書經目成誦。出入蹈炬。矱如成人。父喜曰。是子當以文行亢吾宗。諸父曇芳。學佛于富陽法門院。乞師為嗣。

【現代漢語翻譯】現代漢語譯本一知半解，並非全無所知。比如義首座（寺院中負責具體事務的僧人），確實是根老的竹子，但就像七彎八拐一樣，不夠直率。而本維那（寺院中負責維持秩序的僧人），卻像是竹竿上的新竹筍，他日成材，不可限量。松江的瞿霆發，在蓮花峰捐獻田地建造寺廟，名為大覺正等禪寺。妙將圓寂后，想把寺廟託付給禪師，禪師推辭了。於是五大名山缺少主持，當事者多次寫信懇請，禪師都極力推辭，甚至隱居到偏遠的山崖孤島，草屋棲身，浪跡天涯，隱藏軌跡來躲避。然而四方求學者，北到龍漠，南到六詔，西連身毒（古印度），東到搏桑，都帶著乾糧，穿著草鞋，不遠萬里奔波而來，聚集到禪師門下的人，幾乎沒有空缺的日子。南詔的僧人玄鑒，一向精通教觀，辯才無礙，英姿勃發，常常說：『我聽說大唐有禪宗，如果確實如此，我將跟隨他學習。如果不是這樣，我將改變他的宗旨，使他趨向教觀。』他從自己的國家來，一聽到禪師的言語，便醒悟到以前的錯誤，徹底明白大法，正打算回去倡導佛法，卻在中吳去世了。玄鑒的徒弟，畫了禪師的畫像帶回國，畫像發出神光照亮天空，南詔於是改變信仰為禪宗，尊奉禪師為禪宗第一祖。禪師開示大眾說：『瞻望在前，忽然在後，竹雞白天啼叫，華鯨夜晚吼叫，還沒明白的聽這一句，現在是誰在動口？』表曰：『三複之嘆』，其滴水能敵巨海。堯封潛說：『燧人氏鉆木取火，將用來烹飪供奉上帝，而秦始皇（公元前259年—公元前210年）用它來焚燒古代圖書，這不是火的過錯啊。』第五十七祖千巖元長禪師禪師是越州蕭山董氏的後代，世代以詩書為業。父親名叫九鼎，母親是何氏。晚年生下禪師，想要拋棄他，由嫂子謝氏撫養長大。七歲時跟隨老師學習，各種書籍看過就能背誦。出入時拿著火把，舉止像個成年人。父親高興地說：『這個孩子將來一定能以文章和德行光耀我的家族。』諸父曇芳，在富陽法門院學習佛法，請求禪師作為他的繼承人。

【English Translation】 English version A smattering of knowledge is not the same as complete ignorance. For example, Chief Seat Yi (a monk in charge of specific affairs in the monastery) is indeed an old bamboo root, but like seven twists and eight turns, it is not straightforward enough. However, Disciplinarian Ben (a monk in charge of maintaining order in the monastery) is like a new bamboo shoot on a bamboo pole. His future potential is immeasurable. Qu Tingfa of Songjiang donated land to build a temple on Lotus Peak, named Dajue Zhengdeng Zen Temple. After Miao Jiang passed away, he wanted to entrust the temple to the Zen master, but the Zen master declined. Therefore, the five famous mountains lacked a host, and the persons in charge repeatedly wrote letters requesting him, but the Zen master strongly refused, even hiding in remote cliffs and isolated islands, living in thatched huts, wandering around, and hiding his tracks to avoid them. However, scholars from all directions, north to Longmo, south to Liuzhao, west to Sindhu (ancient India), and east to Bosang, all brought dry food and wore straw sandals, traveling thousands of miles to come and gather under the Zen master's door. There was hardly a day without people arriving. The monk Xuanjian of Nanzhao, who had always been proficient in doctrine and contemplation, was eloquent and spirited, often saying: 'I have heard that the Great Tang has Zen Buddhism. If this is indeed the case, I will follow him to learn. If it is not, I will change his doctrine and make him tend towards doctrine and contemplation.' He came from his own country, and upon hearing the Zen master's words, he realized his past mistakes, thoroughly understood the Great Dharma, and was planning to return to promote the Dharma, but he died in Zhongwu. Xuanjian's disciples painted a portrait of the Zen master and brought it back to their country. The portrait emitted divine light that illuminated the sky, and Nanzhao then changed its faith to Zen Buddhism, honoring the Zen master as the first ancestor of Zen Buddhism. The Zen master instructed the public, saying: 'Looking ahead, suddenly behind, the bamboo chicken crows during the day, the whale roars at night, if you haven't understood, listen to this one sentence, who is moving their mouth now?' The memorial says: 'The sigh of repeated reflection,' its drop of water can match the vast sea. Yao Fengqian said: 'Suirenshi drilled wood to make fire, intending to use it to cook and offer sacrifices to God, but Qin Shi Huang (259-210 BC) used it to burn ancient books. This is not the fault of the fire.' The Fifty-seventh Ancestor, Zen Master Qianyan Yuanchang The Zen master was a descendant of the Dong family of Xiaoshan, Yuezhou, whose family had been engaged in poetry and books for generations. His father was named Jiuding, and his mother was Madam He. They gave birth to the Zen master late in life and wanted to abandon him, but he was raised by his sister-in-law, Madam Xie. At the age of seven, he followed a teacher to study, and he could recite all kinds of books after reading them. He carried a torch when going in and out, and his behavior was like that of an adult. His father happily said: 'This child will surely be able to glorify my family with his writing and virtue.' His uncles, Tanfang, studied Buddhism at Fuyang Famen Temple and requested the Zen master to be his successor.

謝不從。未幾師遘疾甚革。謝禱于觀音大士曰。佛幸我慈。俾此兒不死。令服灑掃役終身。禱已。師汗下而愈。遂使從芳游。時年始十七。益求良師友。摩切九流百氏之言。已而曰。此非出世法也。復從授經師。學法華經。至藥王品。問曰。藥王既然二臂。曷為復現本身耶。授經異之。年十九剃髮受具戒。走武林。習律于靈芝寺律師。問曰。八法往來。片無乖角。何謂也。師曰。胡不問第九法乎。律師曰。問律而答以禪。真大乘法器也。會行丞相府飯僧。師隨入眾。天目本亦在座。遙見師。即呼謂曰。汝日用何如。師曰。唯唸佛耳。本曰。佛今何在。師方擬議。本厲聲叱之。師遂胡跪作禮。求示法要。本以狗子無佛性話授之。繼往縛茆靈隱山中。雪庭傳召師。掌內記。師下筆成章。五采交粲。見者歎服。俄棄歸。將十載。一旦喟然曰。生平氣志。充塞乾坤。乃今作甕里醯雞耶。復造靈隱三年。因往望亭。聞鵲聲有省。亟見本具陳。本復斥之。師憤然來歸。夜將寂。忽鼠翻貓飯器。墮地有聲。恍然開悟。披衣待旦。復往質于本。本問曰。趙州何故云無。師曰。鼠食貓飯。本曰未也。師曰。飯器破矣。本曰。破后云何。師曰。筑碎方甓。本乃微笑。視師曰。汝宜善自護持。棲遁巖穴時節若至。其理自彰。師既受付囑。隱天

【現代漢語翻譯】謝不從（人名）。不久，他的老師得了重病快要去世。謝（人名）向觀音大士祈禱說：『佛如果憐憫我，就讓這個孩子不死，讓他終身服侍灑掃。』祈禱完畢，老師出汗后病就好了。於是讓從芳（人名）跟隨謝（人名）遊學。當時從芳（人名）才十七歲，更加尋求好的老師和朋友，研究各種學說。之後他說：『這些不是出世之法啊。』又跟隨一位講經的老師學習《法華經》，學到《藥王品》時，問道：『藥王既然只有兩隻手臂，為什麼還要顯現全身呢？』講經的老師對此感到驚異。從芳（人名）十九歲時剃髮受具足戒，前往武林（地名），在靈芝寺向律師學習戒律。問道：『八法往來，沒有絲毫差錯，是什麼意思呢？』律師說：『為什麼不問第九法呢？』從芳（人名）說：『問的是戒律，回答的卻是禪，真是大乘佛法的法器啊。』適逢行丞相府齋僧，從芳（人名）跟隨進入僧眾。天目本（人名）也在座，遠遠地看見從芳（人名），就叫住他說：『你每天用功如何？』從芳（人名）說：『只是唸佛罷了。』天目本（人名）說：『佛現在在哪裡？』從芳（人名）正要回答，天目本（人名）厲聲呵斥他。從芳（人名）於是胡跪作禮，請求開示佛法要義。天目本（人名）用『狗子無佛性』的話來教導他。之後前往縛茆靈隱山中。雪庭（人名）傳召從芳（人名），讓他掌管內記。從芳（人名）下筆成章，文采斐然，看見的人都歎服。不久，從芳（人名）辭去職務回家，將近十年。一天，他感嘆道：『平生的氣概和志向，充滿了天地之間，如今卻像甕里的醋糟雞一樣嗎？』又回到靈隱寺三年。一次前往望亭，聽到喜鵲的叫聲有所領悟，急忙去見天目本（人名）陳述。天目本（人名）再次斥責他。從芳（人名）憤然回來。夜裡將要入睡時，忽然老鼠翻倒了貓的飯碗，掉在地上發出聲響，從芳（人名）恍然大悟。穿上衣服等待天亮，再次去向天目本（人名）請教。天目本（人名）問道：『趙州（人名）為什麼說無？』從芳（人名）說：『老鼠吃了貓的飯。』天目本（人名）說：『還沒到。』從芳（人名）說：『飯碗破了。』天目本（人名）說：『破了之後怎麼樣？』從芳（人名）說：『打碎了方磚。』天目本（人名）於是微笑，看著從芳（人名）說：『你應該好好地保護自己，隱居在山洞裡，時機如果到了，道理自然會彰顯。』從芳（人名）接受了天目本（人名）的付囑，隱居在天目（地名）山。

【English Translation】 Xie Bucong (person's name) did not agree. Not long after, his teacher fell seriously ill and was near death. Xie (person's name) prayed to the Bodhisattva Guanyin, saying, 'If the Buddha has mercy on me, let this child not die, and let him serve by sweeping and cleaning for the rest of his life.' After praying, the teacher sweated and recovered. So he let Cong Fang (person's name) follow Xie (person's name) to study. At that time, Cong Fang (person's name) was only seventeen years old, and he sought even better teachers and friends, studying the words of various schools of thought. Afterwards, he said, 'These are not methods for transcending the world.' He then followed a sutra-teaching teacher to study the Lotus Sutra, and when he reached the Medicine King chapter, he asked, 'Since the Medicine King only has two arms, why does he manifest his whole body?' The sutra-teaching teacher was amazed by this. At the age of nineteen, Cong Fang (person's name) shaved his head and received the full precepts, and went to Wulin (place name), where he studied the precepts with a Vinaya master at Lingzhi Temple. He asked, 'The eight dharmas come and go, without the slightest deviation, what does this mean?' The Vinaya master said, 'Why not ask about the ninth dharma?' Cong Fang (person's name) said, 'Asking about the precepts, but answering with Chan, truly a vessel for the Great Vehicle Dharma.' It happened that the Prime Minister's office was holding a monastic meal, and Cong Fang (person's name) followed into the assembly. Tianmu Ben (person's name) was also present, and seeing Cong Fang (person's name) from afar, he called out to him, saying, 'How is your daily practice?' Cong Fang (person's name) said, 'I am just reciting the Buddha's name.' Tianmu Ben (person's name) said, 'Where is the Buddha now?' As Cong Fang (person's name) was about to answer, Tianmu Ben (person's name) sternly rebuked him. Cong Fang (person's name) then knelt down and prostrated, asking for instruction on the essentials of the Dharma. Tianmu Ben (person's name) taught him with the saying 'A dog has no Buddha-nature.' Afterwards, he went to tie a thatched hut in the Lingyin Mountains. Xueting (person's name) summoned Cong Fang (person's name) and had him manage the internal records. Cong Fang (person's name) wrote chapters with ease, and his writing was brilliant, causing those who saw it to admire him. Soon after, Cong Fang (person's name) resigned and returned home, for nearly ten years. One day, he sighed and said, 'My lifelong spirit and ambition fill the universe, but now am I like a vinegar-soaked chicken in a jar?' He returned to Lingyin Temple for three years. Once, he went to Wangting and had an awakening upon hearing the sound of magpies, and hurriedly went to see Tianmu Ben (person's name) to explain. Tianmu Ben (person's name) rebuked him again. Cong Fang (person's name) returned in anger. At night, as he was about to sleep, suddenly a mouse overturned the cat's food bowl, and it fell to the ground with a sound, Cong Fang (person's name) suddenly had a great awakening. He put on his clothes and waited for dawn, and went again to ask Tianmu Ben (person's name) for instruction. Tianmu Ben (person's name) asked, 'Why did Zhaozhou (person's name) say "no"?' Cong Fang (person's name) said, 'The mouse ate the cat's food.' Tianmu Ben (person's name) said, 'Not yet.' Cong Fang (person's name) said, 'The food bowl is broken.' Tianmu Ben (person's name) said, 'What about after it's broken?' Cong Fang (person's name) said, 'Smash the square brick.' Tianmu Ben (person's name) then smiled and looked at Cong Fang (person's name) and said, 'You should take good care of yourself, and when the time comes to live in seclusion in a cave, the truth will naturally be revealed.' Cong Fang (person's name) received the entrustment of Tianmu Ben (person's name) and lived in seclusion in Tian mu (place name) Mountain.

龍之東庵。聲光日顯。諸名山爭相勸請。師與弟子希升。杖錫逾濤江。而東至烏傷之伏龍山。見山形如青蓮華。乃卓錫巖際。誓曰。山若有水。吾將止焉。俄山泉溢出。作白乳色。師遂依大樹以居。初伏龍山有禪寺。號聖壽。廢已久。師入山時。鄉民咸夢。有異僧來。遂相率登巉巖。披蒙茸以訪見。師晏坐不動。邑大姓各為伐木構精廬。以安師。尋因舊號。建大伽藍。重樓杰閣。端門廣衍。輝映林谷。內而齊魯燕趙秦隴閩蜀。外而日本三韓八番羅甸交趾琉球。莫不奔走膜拜。咨決心學。留者恒數百人。至有求道之切。斷臂師前。以見志者。師各隨其根性。而為說法○上堂曰。貴買廬陵米。大做鐵馂餡。普請諸禪流。堂中自吞啖。呵呵呵。聊表慇勤。莫嫌冷淡。

表曰。大悲菩薩。有千手大丈夫兒。誰不有。堯封潛曰。遠山皆與之同聲。

第五十八祖蘇州萬峰時蔚禪師

溫州樂清金氏子。母鄭。夢儒釋二人入其寢。覺而生二子。師居末。有光燭室。鄭懼欲弗舉。祖母育之。襁褓見僧。輒微笑合掌。父母度不可留。使禮越之永慶寺講主升公出家。時年十一。嘗誦法華。至諸法從本來常自寂滅相。有省。直得虛空粉碎大地平沉。非一切世間境界可比。遂入杭受具。參止巖禪師于虎跑。巖示以南泉三不是語

【現代漢語翻譯】現代漢語譯本：龍之東庵（地名），聲名和光芒日益顯赫。各名山爭相勸請（禪師）。禪師與弟子希升，拄著錫杖渡過濤江，向東到達烏傷的伏龍山。看到山形如青蓮花，便在巖石邊安頓下來，發誓說：『如果山上有水，我就住在這裡。』不久，山泉涌出，呈現白乳色。禪師便依靠大樹居住。起初伏龍山有座禪寺，名為聖壽寺，荒廢已久。禪師入山時，鄉民都夢見有奇異的僧人到來，於是互相帶領登上陡峭的巖石，撥開茂密的草木前去拜見。禪師安詳地打坐不動。當地的大戶人家各自砍伐木材建造精美的房屋，以安置禪師。不久，沿用舊名，建造宏偉的伽藍（寺廟），重樓高閣，正門寬廣，輝映著山林。從齊魯燕趙秦隴閩蜀各地，到日本三韓八番羅甸交趾琉球，無不奔走膜拜，諮詢決疑，決心學習佛法。留下來的常常有數百人。甚至有求道心切的人，在禪師面前砍斷手臂，以表達決心。禪師各自根據他們的根性，為他們說法。禪師上堂說法：『高價買來廬陵的米，大量製作鐵餡的馂餡（一種食物）。普遍邀請各位禪僧，在堂中自己吞吃。哈哈哈。略表慇勤，不要嫌棄冷淡。』表曰：『大悲菩薩，有千手大丈夫兒。誰沒有？』堯封潛說：『遠山都與他同聲相應。』第五十八祖蘇州萬峰時蔚禪師是溫州樂清金氏的兒子。母親鄭氏，夢見兩位儒生和僧人進入她的寢室。醒來後生了兩個兒子，禪師是最小的。出生時有光照亮房間。鄭氏害怕，想要不撫養他。祖母撫養了他。還在襁褓中時，見到僧人，就微笑合掌。父母認為他不能留在俗家，就讓他拜越州永慶寺的講主升公出家。當時十一歲。曾經誦讀《法華經》，讀到『諸法從本來常自寂滅相』時，有所領悟。直接達到虛空粉碎，大地平沉的境界，不是一切世間境界可以比擬的。於是前往杭州受具足戒。參拜止巖禪師于虎跑寺。止巖禪師用南泉禪師的『三不是』的語句來開示他。

【English Translation】 English version: Longzhi Eastern Hermitage. His reputation and light grew daily. Famous mountains vied to invite (the Chan master). The master and his disciple Xisheng, carrying their staffs, crossed the Tao River and went east to Fulong Mountain in Wushang. Seeing the mountain's shape like a blue lotus flower, they settled by the rocks, vowing, 'If there is water on this mountain, I will stay here.' Soon, a mountain spring gushed forth, appearing milky white. The master then resided by a large tree. Initially, Fulong Mountain had a Chan temple called Shengshou Temple, which had long been abandoned. When the master entered the mountain, the villagers all dreamed of a strange monk arriving, so they led each other up the steep rocks, pushing through the dense vegetation to pay their respects. The master sat serenely and did not move. The local prominent families each cut down wood to build exquisite houses to accommodate the master. Soon, using the old name, they built a magnificent Sangharama (monastery), with towering pavilions and a wide main gate, reflecting the forest valleys. From all over Qilu, Yanzhao, Qinlong, Minshu, to Japan, the Three Hans, the Eight Barbarian Tribes, Luodian, Jiaozhi, and Ryukyu, all rushed to prostrate themselves, seeking advice and resolving doubts, determined to study the Dharma. Those who stayed often numbered in the hundreds. There were even those who, with a fervent desire for the Way, cut off their arms before the master to show their determination. The master each according to their nature, preached the Dharma to them. The Chan master, ascending the Dharma hall, said: 'Buy Luling rice at a high price, make a large amount of iron-filled jianxians (a type of food). Universally invite all Chan monks to swallow it themselves in the hall. Hahaha. A slight expression of diligence, do not dislike the coldness.' Biao said: 'The Great Compassion Bodhisattva has a thousand-handed great man. Who doesn't have it?' Yao Fengqian said: 'The distant mountains all resonate with him.' The 58th Ancestor, Chan Master Wanfeng Shiwei of Suzhou Was the son of the Jin family of Yueqing, Wenzhou. His mother, Zheng, dreamed of two Confucian scholars and monks entering her bedroom. Awakening, she gave birth to two sons, the master being the youngest. At birth, light illuminated the room. Zheng was afraid and wanted to abandon him. His grandmother raised him. While still in swaddling clothes, he would smile and put his palms together when he saw monks. His parents believed he could not stay in the secular world, so they had him ordained under the lecturer Sheng Gong of Yongqing Temple in Yuezhou. He was eleven years old at the time. He once recited the Lotus Sutra, and when he reached the line 'All dharmas from the beginning are always of the nature of tranquil extinction,' he had an awakening. He directly attained the state of the shattering of emptiness and the leveling of the earth, which cannot be compared to any worldly realm. He then went to Hangzhou to receive full ordination. He visited Chan Master Zhiyan at Hupao Temple. Chan Master Zhiyan used Chan Master Nanquan's 'three nots' to enlighten him.

。因入達蓬山。卓庵佛跡寺舊址。晝夜參究。至忘寢食。一日聞寺主宗公舉溈山踢倒凈瓶話。忽契悟。乃曰。不是心。不是佛。不是物。咄這鈍漢。好與三十棒。聞千巖和尚道風。遂行腳到伏龍。巖上堂。舉無風荷葉動決定有魚行。師出。震聲一喝。拂袖而出。巖便下座。請師居第一座。未幾付以衣偈。初住蘭溪嵩山。后遷蘇州萬峰。一日○上堂。展兩手云。大開方便門。請從這裡入。復握雙拳曰。閉卻牢關。說家裡話。且不開不閉。又作么生。良久。斂僧伽黎下座。

表曰。少室道行光騰。後裔適當危寄。猶班班足徴。堯封潛曰。是疾驅急擊之時。

第五十九祖寶藏普持禪師

一日問慧旵。心不是佛。智不是道。汝云何會。旵向前問訊。叉手而立。師呵曰。在此許多時。還作這個見解。

表曰。華須連夜發。莫待曉風吹。堯封潛曰。照出雄心憑蠟燭。染來詩色是湘山。

第六十祖東明慧旵禪師

年十四。禮丹陽妙覺寺湛然。出家受具。后遍參諸方。末至云間松和尚處。于本參有所見。終不肯諾。自誓不徹證。不已。因禪定六晝夜。偶出定。舉首睹長松。豁然。尋至蘇州玄墓。見果林和尚。鍼芥相投。復指見寶藏持和尚。具陳悟因。持叱之曰。佛法如大海。轉入轉深。那得泊在

這裡。一日有所省。遂呈偈曰。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。持仍未點首。服勤甚久。盡得其道。乃蒙印可。潛隱杭州安溪古道山。三十年影不出山。高風遠播。四來群至。諸方宿德。爭趨座下。師誨勵無少倦。一言之出。莫不泠然有省。未幾遷湖南凈慈。道益大行。辛酉六月廿七日。忽命侍僧。點平生衣物。估唱飯僧。一眾知師無意住世。請留偈。師笑曰。有幾句閑言。無人相著。至二十九日辰時。辭眾。跏趺而逝。停龕七日。顏貌如生。依法茶毗。獲舍利無數。明瑩如珠。

表曰。可憐馳逐天下人。六六元來三十六。堯封潛曰。肯管他月之大小歲之餘閏。

第六十一祖金陵東山永慈禪師

姓余氏。蜀成都縣名族。齠齔見僧轍喜。棄俗。趨彭縣大隋山景德禪寺。投獨照月公剃染。月寂。師襄塔事畢。入西山八載。行腳首依太初和尚。一日問。父母未生前那個。是你本來面目。師從東過西。叉手而立。后出峽赴京。受牒。復還金陵靈谷掛搭。雪峰和尚請充首座。制解。造武林受具。後於東明旵和尚。兩掌下開悟。乃展具。珍重三拜而出。旵曰。居古道山三十載。今日只見得這僧。

表曰。而我沙門。一切時一切地。不整理人家手腳堯封潛曰。有一轉

【現代漢語翻譯】現代漢語譯本：這時，他有一天忽然有所領悟，於是呈上一首偈語說：『一拳打破太虛空，百億須彌（Sumeru，山名）不露蹤。借問箇中誰是主，扶桑（Fusang，神木名）涌出一輪紅。』持禪師仍然沒有點頭認可。但他服侍勤勞了很久，完全領會了其中的道理，才得到持禪師的印可。於是他隱居在杭州安溪古道山，三十年身影都不出山。他的高尚風範遠播，四方來的人群眾多，各方的老修行都爭相到他座下請教。禪師教誨勉勵從不懈怠，一言說出，沒有不讓人感到清醒而有所領悟的。不久之後，他遷居到湖南凈慈寺，他的道風更加盛行。辛酉年（1201年）六月二十七日，他忽然命令侍者僧人，點檢他平生的衣物，估價變賣來供養僧人。大家都知道禪師沒有留在世上的意思，請求他留下偈語。禪師笑著說：『有幾句閑話，沒有人欣賞。』到了二十九日辰時，他向眾人告辭，結跏趺坐而逝。停放靈龕七天，顏貌如生。按照佛法荼毗（cremation，火葬），獲得無數舍利（relics，佛教聖物），明亮瑩潔如珍珠。

表曰：可憐那些奔波追逐天下名利的人，六六相乘原來是三十六。堯封潛說：肯去管他月亮的大小和歲月的餘數和閏月嗎？

第六十一祖金陵東山永慈禪師

姓余氏，是蜀地成都縣的名門望族。小時候見到僧人就歡喜，於是捨棄世俗，前往彭縣大隋山景德禪寺，投靠獨照月公剃度出家。獨照月公圓寂后，禪師襄助處理完塔葬事宜，進入西山八年。行腳雲遊時首先依止太初和尚。有一天，太初和尚問：『父母未生之前，哪個是你的本來面目？』禪師從東邊走到西邊，叉手而立。後來他出峽前往京城，受了戒牒，又回到金陵靈谷寺掛單。雪峰和尚請他擔任首座。在科舉考試結束后，到武林受了具足戒。後來在東明旵和尚那裡，兩掌之下開悟，於是展開坐具，珍重地三拜而出。旵和尚說：『在古道山隱居三十年，今天才見到這個僧人。』

表曰：而我沙門，在一切時一切地，不去整理人家的事情。堯封潛說：有一轉。

【English Translation】 English version: Then, one day he suddenly had some understanding, so he presented a verse saying: 'With one punch, I shatter the great void, a hundred billion Sumerus (Sumeru, name of a mountain) leave no trace. May I ask who is the master within, Fusang (Fusang, name of a mythical tree) bursts forth with a round of red.' Chan Master Chi still did not nod in approval. But he served diligently for a long time, fully comprehended the principles within, and then received Chan Master Chi's approval. So he lived in seclusion in the Gudao Mountain of Anxi, Hangzhou, and for thirty years his shadow did not leave the mountain. His noble demeanor spread far and wide, and people came from all directions, and the virtuous elders from all sides competed to come to his seat to ask for instruction. The Chan master taught and encouraged without the slightest fatigue, and every word he spoke made people feel awake and enlightened. Not long after, he moved to Jingci Temple in Hunan, and his Dao style became even more prevalent. On the twenty-seventh day of the sixth month of the Xin You year (1201), he suddenly ordered the attendant monks to check his belongings of his life, estimate the price and sell them to support the monks. Everyone knew that the Chan master had no intention of staying in the world, and asked him to leave a verse. The Chan master smiled and said: 'There are a few idle words, but no one appreciates them.' On the twenty-ninth day at Chen time, he bid farewell to the crowd and passed away in the lotus position. The coffin was placed for seven days, and his face looked as if he were alive. According to Buddhist law, he was cremated (cremation), and countless relics (relics, Buddhist sacred objects) were obtained, bright and clear like pearls.

It is said: Pitiful are those who chase after fame and fortune in the world, six times six is originally thirty-six. Yao Fengqian said: Would you bother about the size of the moon and the remainder of the years and leap months?

The Sixty-first Ancestor, Chan Master Yongci of Dongshan, Jinling

His surname was Yu, and he was from a famous family in Chengdu County, Shu. As a child, he was happy to see monks, so he abandoned the secular world and went to Jingde Chan Temple on Dasui Mountain in Peng County, where he took refuge with Duzhao Yuegong to be tonsured and ordained. After Duzhao Yuegong passed away, the Chan master assisted in handling the pagoda burial matters and entered Xishan for eight years. When traveling, he first relied on the Taichu monk. One day, the Taichu monk asked: 'Before your parents were born, what was your original face?' The Chan master walked from east to west, standing with his hands clasped. Later, he left the gorge and went to the capital, received the ordination certificate, and returned to Linggu Temple in Jinling to stay. The Xuefeng monk invited him to serve as the head seat. After the imperial examination was over, he received the full precepts in Wulin. Later, he became enlightened under the two palms of the Dongming Chan monk, so he spread out his sitting mat, respectfully bowed three times and left. Chan monk Chan said: 'After living in seclusion in Gudao Mountain for thirty years, I only see this monk today.'

It is said: And I, a Shramana, at all times and in all places, do not tidy up other people's affairs. Yao Fengqian said: There is a turn.

語。還有人答得么。

第六十二祖金陵高峰智瑄禪師

久依東山海舟和尚。末後付正法印。得殺活拈來總現成之記。因本瑞來參。師問。甚處人。瑞曰四川。師豎拳曰。四川還有這個么。瑞曰無。師曰。因甚卻無。瑞曰。非某境界。師曰。如何是你境界。瑞曰。諸佛不能識。誰敢強安名。師曰。汝豈不是著空。瑞曰。終不向鬼窟里作活計。師曰。西天九十六種。汝當第一。

表曰。大唐國里。宗乘有一人舉唱。大地人失卻性命。堯封潛曰。諸人從朝至暮。說千說萬。不是說不到。

第六十三祖金陵本瑞禪師

南昌鐘陵江氏子。隨父商穎州。偶厭世相。遂信步至荊門。禮無說能公。剃染為沙門。令看萬法歸一話。乃遍參耆宿。與全首座者。同行至襄陽。道中偶聞。老嫗喚豬聲。全說偈曰。阿孃墻內喚哪哪。途路師僧會也么。拶破這些關棙子。阿孃依舊是婆婆。師疑滋甚。一日病中聞僧舉大慧臨滅因緣。頓明全公偈意。入蜀見梵山雪峰諸老。多所發藥。益臻玄奧。末後見金陵高峰和尚。橫機不讓。拂袖便行。瑄撫而印之。

表曰。約甚麼體格商量。堯封潛曰。當時聽眾甚難蹲立。

第六十四祖玉泉明聰禪師

邵武光澤縣人。姓奚。母吳氏。將誕前一夕。有病僧告宿。吳

【現代漢語翻譯】語，還有人回答嗎？

第六十二祖金陵高峰智瑄禪師

長久依止東山海舟和尚。最後海舟和尚付與他正法印，並給予『殺活拈來總現成』的印記。因為本瑞前來參拜，智瑄禪師問：『你是哪裡人？』本瑞回答：『四川。』智瑄禪師豎起拳頭說：『四川還有這個嗎？』本瑞說：『沒有。』智瑄禪師說：『為什麼卻沒有？』本瑞說：『這不是我的境界。』智瑄禪師說：『什麼是你的境界？』本瑞說：『諸佛都不能識別，誰敢強行安立名稱？』智瑄禪師說：『你豈不是執著于空？』本瑞說：『我終究不會在鬼窟里謀生活計。』智瑄禪師說：『西天九十六種外道，你應當是第一。』

表曰：在大唐（618年-907年）國里，禪宗有一人舉唱，大地人失卻性命。堯封潛說：諸位從早到晚，說千說萬，不是說不到。

第六十三祖金陵本瑞禪師

是南昌鐘陵江氏之子，跟隨父親在穎州經商。偶然厭惡世俗，於是信步走到荊門，禮拜無說能公，剃度染衣成為沙門，被要求參看『萬法歸一』的話頭。於是遍參各位耆宿，與全首座一同前往襄陽。途中偶然聽到老婦人喚豬的聲音，全首座說偈語道：『阿孃墻內喚哪哪，途路師僧會也么？拶破這些關棙子，阿孃依舊是婆婆。』本瑞禪師更加疑惑。一日，生病中聽到僧人舉大慧禪師臨終的因緣，頓時明白全首座偈語的含義。入蜀地拜見梵山、雪峰等老宿，多有啓發，更加精進玄奧。最後拜見金陵高峰和尚，橫機不讓，拂袖便走。智瑄禪師撫慰並印可了他。

表曰：用什麼體格來商量？堯封潛說：當時聽眾甚難蹲立。

第六十四祖玉泉明聰禪師

是邵武光澤縣人，姓奚，母親吳氏。將要生產的前一晚，有生病的僧人前來請求借宿，吳

【English Translation】 Are there any other answers?

The Sixty-second Ancestor, Chan Master Zhixuan of Gaofeng, Jinling

He had long relied on the Venerable Haizhou of Dongshan. In the end, Haizhou transmitted the seal of the true Dharma to him, and gave him the recognition of 'killing and vivifying, picking up, all is readily present'. Because Benrui came to visit, the Master asked, 'Where are you from?' Benrui said, 'Sichuan.' The Master raised his fist and said, 'Does Sichuan have this?' Benrui said, 'No.' The Master said, 'Why is it that there is none?' Benrui said, 'It is not my realm.' The Master said, 'What is your realm?' Benrui said, 'The Buddhas cannot recognize it; who dares to forcibly give it a name?' The Master said, 'Are you not attached to emptiness?' Benrui said, 'I will never make a living in a ghost cave.' The Master said, 'Of the ninety-six kinds of heretics in Western India, you should be the first.'

Biao said: In the Tang Dynasty (618-907 AD), there is one person in the Chan sect who raises his voice, and the people of the earth lose their lives. Yaofeng Qian said: Everyone, from morning to night, speaks thousands and ten thousands of words; it's not that they can't speak.

The Sixty-third Ancestor, Chan Master Benrui of Jinling

He was a son of the Jiang family of Zhongling, Nanchang. He followed his father in business in Yingzhou. Accidentally becoming disgusted with the world, he walked to Jingmen, where he paid respects to Wushuo Nenggong, had his head shaved, dyed his robes, and became a Shramana. He was instructed to contemplate the topic of 'the myriad dharmas return to one'. Thereupon, he visited various elders, and together with Head Seat Quan, traveled to Xiangyang. On the way, they happened to hear an old woman calling for a pig. Head Seat Quan spoke a verse, saying: 'Mother is calling 'Na Na' inside the wall; do the traveling monks understand? Break through these barriers, and Mother is still the old woman.' Chan Master Benrui became even more doubtful. One day, while sick, he heard a monk cite the circumstances of Great Master Dahui's approaching death, and he suddenly understood the meaning of Head Seat Quan's verse. He entered Shu and visited the elders of Fanshan and Xuefeng, receiving much inspiration and becoming more profound. Finally, he visited the Venerable Gaofeng of Jinling, and was unyielding in his sharp responses, and left with a flick of his sleeve. Zhixuan stroked him and sealed his recognition.

Biao said: What kind of framework are you discussing? Yaofeng Qian said: At that time, it was difficult for the audience to squat and stand.

The Sixty-fourth Ancestor, Chan Master Mingcong of Yuquan

He was from Guangze County, Shaowu, with the surname Xi. His mother was Wu. On the night before she was about to give birth, a sick monk came to ask for lodging. Wu

辭之。夜半遂生師。而病僧是夜道亡。里人咸謂。此僧再來。十七從隱庵得度。二十受具。精毗尼。兼修止觀。深究唯識等論。一日遊百丈山。逢一老宿問師曰。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。此理如何。師依文對。老宿詬罵而去。師因疑情頓發。一日聞馬嘶。豁然大悟。乃曰。如斯之事。如來明見。無有錯謬。

表曰。欲得如是事。還須如是人。若是如是人。愁個甚麼事。堯封潛曰。突然起得許頭角。

第六十五祖圓通德寶禪師

金臺錦衣吳氏子。幼孤。情質近道。弱冠入寺。聽講華嚴大疏。至十地品如來無輪王時。舍國城妻子頭目手足。因感悟。禮廣惠能公出家。既落髮。遍參名宿。一日渡溪。失足墮水。衣履俱濕。更衣呂家店。默坐忽聞。婦人責子。有省。遂造關嶺。謁玉泉聰。呈所得。明旦入室。聰曰。上座昨日許多絡索。向甚處去也。師擬對。聰笑曰。鷂子過新羅。師復問曰。十聖三賢。已全聖智。為甚不開斯旨。聰曰。如何是斯旨。下語皆不契。因臨泉洗菜。忽一莖菜墮水。逐水圓轉。捉之弗得。遂豁然。喜躍來歸。聰以玄沙未徹語勘之。師曰。賊入空房。聰曰。不得草草。師便喝。拂袖而出。后辭關嶺入楚。參大覺圓公。覺齒高。儀貌豐碩。辭音如鐘。住山數

十年。不與人事。禪門巨匠也。師侍覺數月。朝夕扣擊。覺老拈放風轉。方便莫測。一日室中舉。外道問佛。不問有言。不問無言。世尊良久。外道便悟。覺曰。既不涉有無。良久亦是閑名。正當恁么時。外道悟個甚麼。師擬對。覺以手掩其口曰。止止。猶掛齒在。師曰。可謂東土衲僧。不若西天外道。遂作偈曰。自笑當年畫模則。幾番紅了幾番黑。如今謝主老還鄉。那管平生得未得。覺為助喜。未幾回關嶺。聰付以法印。諭出世○上堂。拈拄杖曰。有么有么。時有一僧出作禮。師劈脊便打曰。多口作么。曰某甲一言未措。何為多口。師復打。曰再犯不容。

表曰。涂毒鼓置之幾百年矣。又一撾也。堯封潛曰。塞北風霜緊。江南雪不寒。

第六十六祖荊溪禹門正傳禪師

姓呂氏。溧陽人也。年十九從善權樂庵和尚剃髮。看父母未生前話。無所入。刻苦歷二七日。一夕經行。才就坐。聞琉璃燈光熚爆。豁然有省。乃曰。古人所謂。虛空粉碎。大地平沉。一人發真歸源。十方虛空。悉皆銷殞。非虛語。直造燕都。參笑巖和尚。通所得。語未竟。巖忽趯出只履曰。向這裡。道一句看。師無語。立檐下。自夕達旦。巖出見喚師。師回首。巖翹一足。作修羅障日月勢。師乃大悟。服勤數載。禮辭。南歸。巖書

【現代漢語翻譯】現代漢語譯本十年。不與世事往來。是禪宗的巨匠。禪師侍奉覺禪師數月，早晚都去請教。覺禪師使用『風幡轉動』的譬喻，方便教導，深不可測。一日，覺禪師在室內舉例說：『外道問佛，不問有言，不問無言，世尊良久不語』。外道因此領悟。覺禪師說：『既然不涉及有和無，沉默良久也是多餘的。正在這個時候，外道悟到了什麼？』禪師想要回答，覺禪師用手摀住他的嘴說：『停止，停止，你還停留在言語之中。』禪師說：『可以說中土的僧人，不如西天的外道。』於是作偈說：『自嘲當年畫模子，幾番紅了幾番黑。如今感謝施主，老了還鄉，哪裡還管平生是得是失。』覺禪師為他感到高興。不久回到關嶺。聰禪師將法印傳授給他，並告知他要出世弘法。禪師上堂說法，拿起拄杖說：『有嗎？有嗎？』當時有一僧人出來行禮。禪師劈頭就打，說：『多嘴做什麼？』僧人說：『我一句話還沒說，為什麼說我多嘴？』禪師又打了一下，說：『再犯不饒。』表禪師說：『涂毒鼓放置了幾百年了，又敲響了。』堯封潛禪師說：『塞北風霜緊，江南雪不寒。』第六十六祖荊溪禹門正傳禪師姓呂，是溧陽人。十九歲時跟隨善權樂庵和尚剃度出家。參看『父母未生前』的話頭，卻無法領悟。刻苦修行了十四天，一天晚上經行時，剛要坐下，聽到琉璃燈光爆裂的聲音，忽然有所領悟。於是說：『古人所說的，虛空粉碎，大地平沉，一人發真歸源，十方虛空，全部消殞，不是虛假之語。』直接前往燕都，參拜笑巖和尚，想說出自己領悟的道理，話還沒說完，笑巖和尚忽然跳出一隻鞋子說：『向這裡，說一句看看。』禪師無語。站在屋檐下，從晚上到早晨。笑巖和尚出來看見，叫禪師，禪師回頭。笑巖和尚翹起一隻腳，做出修羅障蔽日月的姿勢。禪師於是大悟。服侍數年，行禮告辭，南歸。笑巖和尚寫信

【English Translation】 English version Ten years. Not interacting with worldly affairs. He was a giant of the Chan (Zen) school. The master served Jue (Awakening) Zen master for several months, seeking instruction morning and evening. Old Master Jue used the analogy of 'the wind and the banner moving,' his expedient teachings were unfathomable. One day, in the room, Jue Zen master cited the example: 'An outsider asked the Buddha, not asking about existence, not asking about non-existence, the World-Honored One remained silent for a long time.' The outsider then attained enlightenment. Jue Zen master said: 'Since it does not involve existence or non-existence, the long silence is also superfluous. At this very moment, what did the outsider realize?' The Zen master was about to answer, but Jue Zen master covered his mouth with his hand, saying: 'Stop, stop, you are still clinging to words.' The Zen master said: 'It can be said that the monks of the Eastern Land are not as good as the outsiders of the Western Heaven.' Thereupon he composed a verse, saying: 'I laugh at myself for drawing patterns in those years, how many times red, how many times black. Now I thank the patrons and return to my hometown in old age, where do I care about gains and losses in my life.' Jue Zen master was happy for him. Not long after, he returned to Guanling. Zen Master Cong passed on the Dharma seal to him and instructed him to enter the world to propagate the Dharma. The Zen master ascended the hall to preach, picked up his staff and said: 'Is there? Is there?' At that time, a monk came out to pay respects. The Zen master struck him head-on, saying: 'Why be so talkative?' The monk said: 'I haven't said a word, why do you say I'm talkative?' The Zen master struck him again, saying: 'No further offenses will be tolerated.' Zen Master Biao said: 'The poisoned drum has been placed for hundreds of years, and it is struck again.' Zen Master Yao Fengqian said: 'The wind and frost in the north are tight, the snow in the south is not cold.' The sixty-sixth ancestor, Zen Master Jingxi Yumen Zhengchuan His surname was Lü, and he was a native of Liyang. At the age of nineteen, he was tonsured under the Venerable Le'an of Shanquan Monastery. He contemplated the 'before parents were born' koan, but could not comprehend it. He practiced diligently for fourteen days. One night, while walking, just as he was about to sit down, he heard the sound of the crystal lamp exploding, and suddenly he had an insight. Thereupon he said: 'What the ancients said, the void is shattered, the earth is leveled, one person awakens to the true source, the ten directions of the void, all are extinguished, is not a false statement.' He went directly to Yandu, paid homage to Zen Master Xiaoyan, and wanted to express the principles he had realized. Before he could finish speaking, Zen Master Xiaoyan suddenly jumped out with one shoe, saying: 'Towards here, say a word and see.' The Zen master was speechless. He stood under the eaves, from evening to morning. Zen Master Xiaoyan came out and saw him, called the Zen master, and the Zen master turned his head. Zen Master Xiaoyan raised one foot, making the posture of Asura (a type of demigod) obscuring the sun and moon. The Zen master then had a great enlightenment. After serving for several years, he paid his respects and took his leave, returning south. Zen Master Xiaoyan wrote a letter

從上源流付之。臨行覆以一笠曰。無露圭角。還荊溪唐太常凝庵。請住禹門禪院。示眾。佛法二字。不是偶然。亦非特意。悟底人信手拈來。自然貼體。隨分道出。自然恰好。老僧昔居臺山。有僧問。三賢尚未明斯旨。十地那能達此宗。如何是斯旨。老僧鳴指一下曰。會么。僧曰不會。老僧又鳴指一下曰。知么。僧曰不知。老僧道。具足凡夫法。凡夫不知具足聖人法。聖人不會。聖人若會。即同凡夫。凡夫若知。即是聖人。其僧矍然致敬。倒身三拜。直趨而去。俊哉這僧。如此去還曾悟也未。時悟西堂出衆禮拜曰。夜深天寒。請和尚歸方丈。師曰。推開又爭得。當是時北宗盛行。衲子相見。不齒向上。師孤任單提。嚴冷之風。儼然汾州○舉門前冷落車馬稀。老大嫁作商人婦。語辨驗方來三十年。衲子士大夫。罕契其機。

表曰。左證古今。為之增氣。堯封潛曰。千里持來呈舊面。

第六十七祖明州天童圓悟禪師

出陽羨蔣氏。生而淵穆凝重。歲遇春明駘蕩。動世無常之想。家世具正信。少即切慕向上。究覽六祖壇經。永嘉集。二十六見堆柴橫突。戄然有省。棄家室。從禹門傳和尚出家。即堅荷擔法道之志。腰鐮肩耒。人不堪其勞。求道彌切于古人。所謂天地同根。萬物一體。不能釋然。恍恍惚惚。

【現代漢語翻譯】現代漢語譯本：從上代祖師那裡傳承下來。臨行時，（上代祖師）給他戴上一頂斗笠，說：『不要顯露出你的鋒芒。』（圓悟禪師）後來回到荊溪，唐太常凝庵邀請他住持禹門禪院。他向大眾開示說：『佛法這兩個字，不是偶然得來的，也不是特意安排的。開悟的人信手拈來，自然貼切。隨口說出，自然恰到好處。』老衲我以前住在臺山，有僧人問：『三賢（三賢位菩薩，即十住、十行、十回向）尚未明白這個宗旨，十地（十地菩薩）怎麼能夠通達這個宗門？什麼是這個宗旨？』老衲我彈了一下手指說：『會了嗎？』僧人說：『不會。』老衲我又彈了一下手指說：『知道了嗎？』僧人說：『不知道。』老衲我說：『具足凡夫的法，凡夫不知道；具足聖人的法，聖人不會。聖人如果會了，就和凡夫一樣；凡夫如果知道了，就是聖人。』那個僧人驚愕地表示敬意，倒身行了三個大禮，直接離開了。好一個俊俏的僧人，這樣離去，他到底悟了嗎？』當時悟西堂從人群中出來，禮拜說：『夜深天寒，請和尚回方丈休息。』禪師說：『推開又能怎麼樣呢？』當時北宗禪盛行，禪僧們見面，不屑於談論向上之事。禪師獨自承擔，嚴厲冷峻的作風，儼然像汾州禪師一樣。（就像）舉的例子，門前冷落車馬稀，（就像）老了才嫁給商人。（禪師）語言辨證，經驗豐富，三十年來，禪僧和士大夫，很少有人能契合他的機鋒。表禪師說：『引用古今的事例，來增加氣勢。』堯封潛說：『千里迢迢拿來，呈現的還是舊面孔。』第六十七祖明州天童圓悟禪師是陽羨蔣氏人。出生時就顯得深沉穩重。到了春天，萬物復甦，（他）感悟到世事無常。因為家世篤信佛教，從小就渴望追求真理。他深入研讀《六祖壇經》和《永嘉集》，二十六歲時，看到堆積的柴木橫七豎八，忽然有所領悟。於是拋棄家庭，跟隨禹門傳和尚出家。隨即立下堅定承擔佛法的志向。腰上掛著鐮刀，肩上扛著鋤頭，別人無法忍受的勞苦，他卻更加迫切地求道，（他認為）所謂天地同根，萬物一體，（這些道理）不能讓他釋懷，總是恍恍惚惚。

【English Translation】 English version: It was passed down from the previous patriarch. Before he left, (the previous patriarch) placed a bamboo hat on him and said, 'Do not reveal your sharp edges.' Later, (Chan Master Yuanwu) returned to Jingxi, where Tang Taichang Ning'an invited him to reside at Yumen Chan Monastery. He addressed the assembly, saying, 'The two words 'Buddha-dharma' are not accidental, nor are they specially arranged. Those who are enlightened pick them up effortlessly, and they naturally fit. What is spoken casually is naturally just right.' I, the old monk, used to live on Mount Tai. A monk asked, 'The Three Worthies (the bodhisattvas of the Three Worthy Positions, namely the Ten Abodes, Ten Practices, and Ten Dedications) have not yet understood this meaning, how can the Ten Grounds (the Ten Bhumis of a bodhisattva) attain this doctrine? What is this meaning?' I, the old monk, snapped my fingers and said, 'Do you understand?' The monk said, 'No.' I, the old monk, snapped my fingers again and said, 'Do you know?' The monk said, 'No.' I, the old monk, said, 'Fully possessing the dharma of ordinary beings, ordinary beings do not know it; fully possessing the dharma of sages, sages do not understand it. If sages understood it, they would be the same as ordinary beings; if ordinary beings knew it, they would be sages.' That monk was startled and paid his respects, prostrating three times before leaving directly. What a clever monk, leaving like that, did he actually awaken?' At that time, Wu Xitang came out from the crowd, bowed, and said, 'The night is deep and the weather is cold, please return to your abbot's room to rest.' The Chan Master said, 'What can be gained by pushing it away?' At that time, the Northern School of Chan was prevalent, and Chan monks disdained to discuss matters of upward progress when they met. The Chan Master took on the responsibility alone, with a stern and cold style, just like Chan Master Fenzhou. (It's like) the example given, the gate is deserted, with few carriages and horses; (like) getting married to a merchant when old. (The Chan Master's) language is dialectical, and his experience is rich. For thirty years, few Chan monks and scholar-officials have been able to grasp his quick wit. Chan Master Biao said, 'Citing examples from the past and present to increase momentum.' Yao Fengqian said, 'Bringing it from a thousand miles away, it still presents the old face.' The Sixty-seventh Patriarch, Chan Master Yuanwu of Tiantong Monastery in Mingzhou Was a native of the Jiang family in Yangxian. He appeared profound and composed from birth. When spring arrived, and all things revived, (he) sensed the impermanence of the world. Because his family firmly believed in Buddhism, he yearned to pursue the truth from a young age. He deeply studied the 'Sixth Patriarch's Platform Sutra' and the 'Yongjia Collection.' At the age of twenty-six, seeing the piled-up firewood scattered haphazardly, he suddenly had an awakening. Thus, he abandoned his family and followed Chan Master Chuan of Yumen Monastery to become a monk. He immediately established a firm aspiration to shoulder the responsibility of the Buddha-dharma. With a sickle hanging on his waist and a hoe on his shoulder, he endured hardships that others could not bear, and he sought the Way even more urgently than the ancients. (He believed that) the so-called heaven and earth sharing the same root, and all things being one body, (these principles) could not set him free, and he was always in a daze.

昭昭靈靈。終未得安穩。秋日過銅棺山頂。頓覺情與無情。煥然等現。盡大地覓纖毫過患。不得於前。時所見古人因緣。宛爾不同。走三千里。省傳和尚于京師。傳問。老僧離汝三年。有甚新鮮佛法么。師曰有。傳曰。拈出來看。師曰。一人有慶。萬民樂業。傳曰。汝分上又作么生。師曰。得得來省覲。傳曰。念子遠來。放汝三十棒。師抽身便出。一晚入室。傳才舉。寂然不動。感而遂通。師便出。傳曰。此子如傷弓之鳥。見弓影而馳。又一晚傳問。今月是大盡是小盡。有者曰小盡。有者曰大盡。師曰。敢保不在曆本上論量。一早室中。侍傳和尚語話。出應供堂。同學問。室中舉何因緣。師便躩倒飯桌。一日傳和尚索師始末因緣。師據實錄呈。傳閱竟曰。已有半卷語錄也。師接得火之。師辭傳。傳曰。此去。適意處不得住。不適意處急走過。師佩記南行。由燕齊淮南北三吳。達浙西路雙徑天目苕霅諸山。無不探幽索隱。罔當其意者。渡錢塘。至於會稽。訪周海門陶石簣。與佛法相見。二公欽懾。折節問道。留山堂日。就智證臨別。海門握師手曰。師五十已上。道滿天下。師曰。有與么事。渡南海。窮天臺龍湫諸勝。回禹門。傳升座召師。師近前。傳舉起拂子曰。諸方還有這個么。師震威一喝。傳曰好喝。師連喝。兩喝

{ "translations": [ "現代漢語譯本：", "昭昭靈靈（形容清清楚楚，明明白白）。始終未能得到安穩。秋日經過銅棺山頂，頓時覺得有情與無情，煥然一新地平等顯現。想盡辦法在大地上尋找一絲一毫的過失，卻找不到。當時所見古人的因緣，完全不同。走了三千里路，到京師拜見傳和尚。傳和尚問：『老僧離開你三年，有什麼新鮮的佛法嗎？』師父說：『有。』傳和尚說：『拿出來看看。』師父說：『一人有慶，萬民樂業。』傳和尚說：『你自己的本分又怎麼樣呢？』師父說：『特地來省視您。』傳和尚說：『念你遠道而來，放你三十棒。』師父抽身就走。一天晚上進入房間，傳和尚剛提起『寂然不動』（禪宗術語），師父就感應而通達，隨即出來。傳和尚說：『這人像受過箭傷的鳥，見到弓的影子就跑。』又一天晚上，傳和尚問：『這個月是大盡還是小盡？』有人說是小盡，有人說是大盡。師父說：『我敢保證不在曆書上討論。』第二天早上在房間里，侍奉傳和尚說話，出來到應供堂，同學問：『房間里說了什麼因緣？』師父就踢翻了飯桌。一天，傳和尚索要師父的始末因緣，師父據實記錄呈上。傳和尚看完后說：『已經有半卷語錄了。』師父接過後燒掉了。師父向傳和尚告辭，傳和尚說：『此去，適意的地方不要住，不適意的地方趕緊走過。』師父牢記在心，向南行走，從燕（今北京一帶）齊（今山東一帶）淮南河北三吳（今江蘇南部、浙江一帶）到達浙西路雙徑天目苕霅諸山，沒有不探幽索隱的，但沒有符合他心意的。渡過錢塘江，到達會稽（今浙江紹興），拜訪周海門、陶石簣，與佛法相見，二人都欽佩折服，虛心問道。留在山堂的日子裡，臨別時在智證，海門握著師父的手說：『師父五十歲以上，道滿天下。』師父說：『有這樣的事嗎？』渡過南海，窮盡天臺山龍湫等名勝。回到禹門，傳和尚升座召見師父，師父走上前，傳和尚舉起拂子說：『各方還有這個嗎？』師父威嚴地一喝，傳和尚說：『好喝！』師父連喝兩聲。", "English_translations": [ "English version:", "Shining and clear (describing something as being very clear and distinct). In the end, I could not find peace. One autumn day, passing the summit of Copper Coffin Mountain, I suddenly felt that sentient and insentient beings were equally and freshly revealed. I tried my best to find the slightest fault on the great earth, but I could not find it. The karmic conditions of the ancients that I saw at that time were completely different. I traveled three thousand miles to visit the monk Chuan in the capital. Chuan asked: 'I have been away from you for three years. Is there any fresh Buddhist Dharma?' The master said: 'Yes.' Chuan said: 'Show it to me.' The master said: 'When one person is blessed, all people rejoice.' Chuan said: 'What about your own share?' The master said: 'I have come specifically to visit you.' Chuan said: 'Considering that you have come from afar, I will give you thirty blows.' The master withdrew and left. One night, he entered the room. As soon as Chuan mentioned 'silent and unmoving' (a Zen term), the master felt a response and understood, and immediately came out. Chuan said: 'This person is like a bird wounded by an arrow, fleeing at the sight of the bow's shadow.' Another night, Chuan asked: 'Is this month a long month or a short month?' Some said it was a short month, and some said it was a long month. The master said: 'I dare to guarantee that it is not discussed in the almanac.' The next morning, in the room, he served the monk Chuan and spoke. When he came out to the offering hall, a classmate asked: 'What karmic conditions were mentioned in the room?' The master kicked over the dining table. One day, the monk Chuan asked for the master's complete karmic history, and the master recorded it truthfully and presented it. After reading it, Chuan said: 'There is already half a volume of recorded sayings.' The master took it and burned it. The master bid farewell to Chuan. Chuan said: 'From here on, do not stay where you are comfortable, and quickly pass through where you are uncomfortable.' The master kept this in mind and traveled south, from Yan (around present-day Beijing) and Qi (around present-day Shandong), south of the Huai River, and the three Wu regions (southern Jiangsu, Zhejiang) to the mountains of Shuangjing, Tianmu, and Zhaozha in western Zhejiang, exploring all the secluded and hidden places, but none of them suited his mind. He crossed the Qiantang River and arrived at Kuaiji (present-day Shaoxing, Zhejiang), visiting Zhou Haimen and Tao Shikui, and met with the Buddhist Dharma. Both of them admired and were subdued, humbly asking questions. During his stay at Shantang, at the farewell in Zhizheng, Haimen held the master's hand and said: 'Master, you are over fifty years old, and your Dao fills the world.' The master said: 'Is there such a thing?' He crossed the South Sea, exhausting the scenic spots of Tiantai Mountain and Longqiu. Returning to Yumen, Chuan ascended the seat and summoned the master. The master stepped forward, and Chuan raised the whisk and said: 'Is there this in all directions?' The master gave a majestic shout, and Chuan said: 'Good shout!' The master shouted twice in a row." ] }

歸位。傳顧師曰。更喝一喝看。師即出法堂。明日傳撾鼓上堂。以大法印付之。一日傳曰。汝其為我扶佛法。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。傳大笑。傳臨寂。命師繼住。斂铓閟彩三年。泯泯心喪。同時抱奇負氣者易視之。一升座。一眾拜伏。歷住天臺通玄。秀州金粟。福州黃檗。越州鄮山。明州太白。禪宗自元迄明。千巖元叟楚石南堂愚庵諸老以來。五宗一線。寸縷千鈞。師赫然震。耀海內外。川搖岳動。道起十世之衰。上堂。豎拂子曰。見么只此拂子。已刺破釋迦老子眼睛了也。眾中莫有眼見。如盲。口說如啞者。向金不博金處。道將一句來。良久曰。眼空宇宙渾無物。大坐當軒孰敢窺。上堂。若據個事。正如青天白日。充塞圓滿。直是無人迴避處。亦無遮障得。且道既無迴避遮障。因甚等間問著。十個五雙不知。喝一喝曰。祇為分明極。上堂。天童這裡。不敢𧇊人。你有半斤。稱你八兩。你有十尺量。你一丈養痾。蘇州北禪誕日上堂。山僧六十有五。素來不涉迷悟。無端痢疾三年。累得通身骨露。若人如是證明。管取超佛越祖。示眾。舉大慧禪師道。生不知來處。謂之生大。死不知去處。謂之死大。不知生死來去。謂之生死事大。山僧不然。只這生不知來處。

【現代漢語翻譯】現代漢語譯本歸位。傳顧老師說：『再喝一聲看看。』老師就走出法堂。第二天，傳老師敲鼓上堂，把大法印傳授給他。一天，傳老師說：『你要為我扶持佛法。』老師呈上偈語說：『若說我來扶持佛法，任憑那些（此處原文省略）都來，總共賞我三十棒。莫說分明是爲了賞罰。』傳老師大笑。傳老師臨終時，命老師繼承住持之位。老師收斂鋒芒，隱藏光彩三年，默默地像死了父母一樣守喪。當時那些自命不凡、心懷奇特想法的人輕視他。一旦升座，眾人拜倒。老師歷任天臺通玄寺、秀州金粟寺、福州黃檗寺、越州鄮山寺、明州太白寺的住持。禪宗自元朝到明朝（1368年）以來，千巖元叟（元叟行端）、楚石（楚石梵琦）、南堂（南堂慶），愚庵（愚庵普寧）等各位老禪師之後，五宗的傳承如同一線相連，即使是細如寸縷，也重如千鈞。老師的聲名赫然震動，光耀海內外，如同山川搖動，嶽麓震盪，振興了衰敗了十代的禪道。上堂時，豎起拂塵說：『看見了嗎？僅僅這拂塵，就已經刺破釋迦老子（釋迦牟尼佛）的眼睛了。』大眾中若有眼睛像瞎子一樣看不見，口像啞巴一樣說不出話的人，向著那在金錢也買不到金錢的地方，說出一句話來。』良久之後說：『眼空宇宙，一無所有，大大咧咧地坐在當堂，誰敢窺視？』上堂時說：『若說這件事，正如（此處原文省略），充塞圓滿，實在是無人可以迴避的地方，也沒有什麼可以遮擋的。』且說既然沒有迴避和遮擋，為什麼等閑問起來，十個有五雙（指大多數人）都不知道呢？』喝一聲說：『只因爲太分明了！』上堂時說：『天童寺這裡，不敢欺騙人。你有半斤，就稱你八兩。你有十尺的量，就說你有一丈。』蘇州北禪寺在佛誕日上堂時說：『老僧我六十五歲了，向來不涉及迷悟之事，無端得了三年痢疾，累得渾身只剩骨頭。若有人能這樣證明，一定能超越佛和祖師。』開示大眾時，舉大慧禪師（大慧宗杲）的話說：『生不知道從哪裡來，叫做生大。死不知道往哪裡去，叫做死大。不知道生死來去，叫做生死事大。』老僧我不這樣認為，僅僅這生不知道從哪裡來，

【English Translation】 English version Returned to his position. Chuan Gu said, 'Try another shout and see.' The master then left the Dharma hall. The next day, Chuan struck the drum and ascended the hall, entrusting him with the Great Dharma Seal. One day, Chuan said, 'You must support the Buddha Dharma for me.' The master presented a verse, saying, 'If I were to support the Buddha Dharma, let them (original text omitted) all come and give me thirty blows. Don't say it's clearly for reward and punishment.' Chuan laughed heartily. When Chuan was about to pass away, he ordered the master to succeed him as abbot. The master concealed his brilliance and hid his talents for three years, mourning silently as if his parents had died. At that time, those who considered themselves extraordinary and held peculiar ideas looked down on him. Once he ascended the seat, the assembly prostrated themselves. The master successively served as abbot of Tongxuan Temple on Mount Tiantai, Jin Su Temple in Xiuzhou, Huangbo Temple in Fuzhou, Mao Mountain Temple in Yuezhou, and Taibai Temple in Mingzhou. Since the Yuan Dynasty (1271-1368) to the Ming Dynasty (1368-1644), the Chan school, from the elders such as Qianyan Yuansou (Yuansou Xingduan), Chushi (Chushi Fanqi), Nantang (Nantang Qing), and Yu'an (Yu'an Puning), the transmission of the five schools was like a single thread, even as thin as an inch, it was as heavy as a thousand pounds. The master's reputation shook the world, shining both at home and abroad, like mountains and rivers shaking, and Mount Yue trembling, reviving the Chan path that had declined for ten generations. Ascending the hall, he raised his whisk and said, 'Do you see it? This whisk alone has already pierced the eyes of old Shakyamuni (Shakyamuni Buddha).' If there are those among you who are blind and cannot see, or mute and cannot speak, utter a word towards the place where money cannot buy money.' After a long silence, he said, 'The eyes empty the universe, there is nothing at all, sitting grandly in the hall, who dares to peek?' Ascending the hall, he said, 'If we speak of this matter, it is like (original text omitted), filling and complete, there is truly no place to avoid it, nor is there anything to obstruct it.' But if there is no avoidance or obstruction, why is it that when asked casually, five out of ten (meaning most people) do not know?' He shouted, 'Only because it is extremely clear!' Ascending the hall, he said, 'Here at Tiantong Temple, we dare not deceive people. If you have half a catty, we will weigh you eight taels. If you have ten feet of measure, we will say you have one zhang.' On the Buddha's birthday at Beichan Temple in Suzhou, he said, 'This old monk is sixty-five years old, and has never been involved in delusion or enlightenment. For no reason, I have suffered from dysentery for three years, leaving me with nothing but bones. If anyone can prove this, they will surely surpass the Buddhas and patriarchs.' Instructing the assembly, he quoted the words of Zen Master Dahui (Dahui Zonggao), 'Not knowing where one comes from in life is called the great matter of birth. Not knowing where one goes in death is called the great matter of death. Not knowing the coming and going of life and death is called the great matter of life and death.' This old monk does not think so. Just this not knowing where one comes from in life,

死不知去處。便是當人出生死之訊息。又曰。諸佛眾生。本無異相。只緣迷悟。見有差殊。迷時本體不曾迷。悟時本體不曾悟。迷悟都不幹本體之事。迷時則全佛而全眾生。悟時則全眾生而全佛。全眾生而全佛。眾生不見諸佛之名。全佛而全眾生。諸佛不見眾生之相。諸佛不見眾生之相。故諸佛何曾度一人。眾生不見諸佛之名。故眾生度盡恒沙佛。眾生度盡恒沙佛。眾生與諸佛無殊。諸佛何曾度一人。諸佛與眾生不異。如是舉手所指。縱目所觀。諸佛眾生。水中鹽味。色里膠青○僧參。自敘雲門博山相見機緣。將畢。師咳𠻳一聲。唾地曰。你道道看。僧罔措。師連棒打出。一日僧問。如何是佛法的的大意。師搔頭曰。老僧頭癢。曰還有奇特也無。師展兩手。

表曰。十成點出天人眼。一著平空起古今。堯封潛曰。泰山日觀。峰觀日出。黃河一線。若在山址。

第六十八祖蘇州鄧尉山三峰法藏禪師

降生錫山蘇家。父道垂先生。諱蘭。母周。生而屹然。負大志。五歲聞道。垂先生論孟子浩然之氣。神思奮發。十一禮佛。方投地心。如洞開。矢志出家。萬曆十九年辛卯。師十九歲。尚寶薛公敷政素奇。師為鬻禮部牒。得度德慶禪院。研究首楞嚴。修觀音耳根圓通。間討河洛。著五經。參同四書。參同諸

【現代漢語翻譯】現代漢語譯本：死後不知去向。這正是人出生和死亡的訊息。又說：諸佛（Buddha，覺悟者）和眾生（sentient beings，有情）本來沒有不同的相狀，只因爲迷惑和覺悟，才顯出差別。迷惑時本體不曾迷惑，覺悟時本體不曾覺悟。迷惑和覺悟都不關本體的事。迷惑時則是全體的佛而又是全體的眾生，覺悟時則是全體的眾生而又是全體的佛。全體的眾生而又是全體的佛，眾生不見諸佛之名。全體的佛而又是全體的眾生，諸佛不見眾生之相。諸佛不見眾生之相，所以諸佛何曾度化過一個人。眾生不見諸佛之名，所以眾生度盡了如恒河沙數般的佛。眾生度盡了如恒河沙數般的佛，眾生與諸佛沒有差別。諸佛何曾度化過一個人，諸佛與眾生沒有差異。像這樣舉手所指，縱目所觀，諸佛眾生，如同水中鹽味，色里膠青。有僧人蔘拜，自述雲門（Yunmen，禪宗大師）和博山（Boshan，禪宗大師）相見的機緣，將要說完時，師父咳嗽一聲，往地上吐唾沫說：『你來說說看。』僧人不知所措，師父就連忙用棒子打他出去。一天，僧人問：『如何是佛法的大意？』師父撓頭說：『老僧頭癢。』僧人說：『還有奇特之處嗎？』師父伸開雙手。

表曰：十成點出天人眼，一著平空起古今。堯封潛曰：泰山日觀，峰觀日出，黃河一線，若在山址。

第六十八祖蘇州鄧尉山三峰法藏禪師

降生於錫山蘇家。父親是道垂先生，名蘭，母親是周氏。法藏禪師生來就氣宇軒昂，懷有遠大志向。五歲時聽到道垂先生談論孟子的浩然之氣，精神思緒奮發。十一歲禮佛，頭剛碰到地面，就感覺內心如同洞開一般，立志出家。萬曆十九年（1591年）辛卯，法藏禪師十九歲。尚寶薛公敷政一向覺得他很奇特，為他賣了禮部的文牒，得以在德慶禪院出家。研究《首楞嚴經》，修習觀音耳根圓通法門，期間探討河洛之學，著有《五經參同》、《四書參同》等著作。

【English Translation】 English version: After death, one knows not where to go. This is precisely the news of a person's birth and death. It is also said: The Buddhas (Buddha, the awakened ones) and sentient beings (sentient beings, beings with consciousness) originally have no different appearances; it is only because of delusion and enlightenment that differences appear. When deluded, the essence is not deluded; when enlightened, the essence is not enlightened. Delusion and enlightenment have nothing to do with the essence itself. When deluded, it is the entire Buddha and also the entire sentient being; when enlightened, it is the entire sentient being and also the entire Buddha. The entire sentient being is also the entire Buddha; sentient beings do not see the names of the Buddhas. The entire Buddha is also the entire sentient being; the Buddhas do not see the appearances of sentient beings. The Buddhas do not see the appearances of sentient beings, so the Buddhas have never saved a single person. Sentient beings do not see the names of the Buddhas, so sentient beings have liberated Buddhas as numerous as the sands of the Ganges. Sentient beings have liberated Buddhas as numerous as the sands of the Ganges; sentient beings are no different from the Buddhas. The Buddhas have never saved a single person; the Buddhas are no different from sentient beings. Like this, whatever the hand points to, whatever the eye sees, Buddhas and sentient beings are like the taste of salt in water, or glue in color. A monk came to pay respects, recounting the circumstances of his meeting with Yunmen (Yunmen, a Chan master) and Boshan (Boshan, a Chan master). As he was about to finish, the master coughed once and spat on the ground, saying, 'You tell me.' The monk was at a loss, and the master immediately struck him out with a stick. One day, a monk asked, 'What is the great meaning of the Buddha-dharma?' The master scratched his head and said, 'This old monk's head itches.' The monk said, 'Is there anything special?' The master spread out his hands.

The inscription says: 'Ten parts perfectly reveal the eyes of gods and humans; one move creates the ancient and modern from emptiness.' Yao Fengqian said: 'At the Tai Mountain sunrise viewing spot, one can see the sunrise; the Yellow River is a single line, as if at the mountain's base.'

The Sixty-eighth Ancestor, Chan Master Fazang of Three Peaks Mountain in Dengwei, Suzhou

He was born into the Su family in Xishan. His father was Daocui, whose name was Lan, and his mother was Zhou. Chan Master Fazang was born with a majestic appearance and great aspirations. At the age of five, he heard Daocui discuss Mencius's vast and righteous spirit, and his mind and thoughts were inspired. At the age of eleven, when he prostrated before the Buddha, just as his head touched the ground, he felt as if his heart had opened up, and he vowed to leave home. In the Xinmao year of the Wanli reign (1591), when Chan Master Fazang was nineteen years old, Shangbao Xue Gongfuzheng, who had always found him remarkable, sold the Ministry of Rites' document for him, allowing him to become a monk at Deqing Chan Monastery. He studied the Shurangama Sutra, practiced the Guan Yin's perfect penetration through the ear-root, and in between, he explored the studies of Heluo, and wrote works such as 'A Concordance of the Five Classics' and 'A Concordance of the Four Books'.

書。一時倡道諸名賢。顧端文高忠憲輩。有麟鳳之目。一日侍御錢公啟新。與尚寶薛公玄臺。搖艇子到門。舉楞嚴圓覺諸經論問師。師曰。楞嚴云。諸可還者。自然非汝。不汝還者。非汝而誰。瞿曇如將名品荔枝和皮核去。盡送在人口裡。多不解吞。又云。但能轉物。即同如來。臨濟德山又豈能過之。圓覺云。知幻即離。不作方便。離幻即覺。亦無漸次。而今諸家浩浩說禪。爭能許便捷。二公甚擊節。師器量邁越。不易自肯諾。憮然曰。宗乘中事。自問。理會也理會得。說也說得。只一事未在。敵他生死不得。遂決志行腳。圓具遍參。無當意。隱虞山三峰。參萬法歸一一歸何處。會窗外二僧。夾籬拗拆大竹。聲若迅雷。乃大悟。復深研玄要之旨。從梅蓓蕾閉關。疽發於背。不覺忽推窗。見黃梅墮地。千門萬戶。劃然天開。師痛念臨濟之道。嘆曰。非我則從上大法。墜于地矣。乃握一黑漆竹篦。不顧身命亡。曉夜開發學者。一時稱三峰罏鞲。四方抱道宿望之士。及賢士大夫。爭集其門。座下得法乳。名重叢林者若干人。嘗示眾。舉雲門大師曰。禪非意想。道絕功勛。汝等諸人怎麼生參。乃曰。日昇之時。明遍天下。日沒之時。暗遍天下。虛空死活也。不知過在阿誰。隨打露柱一下曰。諾惺惺著。示眾。舉雲門齋次。將胡

餅一咬曰。咬著帝釋鼻孔。帝釋害痛。師乃笑云。且道三身中。那一身覺痛人中來底菩薩。終隔一層天中來底菩薩。試道看。眾無對。一齊打趁云。得恁不識痛癢。示眾。舉盤山和尚云。光非照境。境亦非存。光境俱亡。復是何物。乃云。直得露柱。立地放尿。知者謂。師擅臨濟綱宗。括雲門作用。於是徑山歸宗諸名剎。皆虛席。盡禮迎住。而師力辭。甲子秋。見悟和尚于金粟。悟特上堂。舉黃檗參百丈。丈舉再參因緣。黃檗不覺吐舌。丈曰。子以後莫承嗣馬祖去么。檗曰。不然。因師舉得見馬祖大機之用。然且不識馬祖。若嗣馬祖已后。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。故臨濟三度問佛法大意。三度被打。濟后出世。惟以棒喝接人不得。如何若何。祇貴單刀直入。師出衆便喝。悟曰好喝。師又喝。悟曰。汝試更喝一喝看。師禮拜歸位。悟復顧師。舉僧問古德朗月當空時如何。德曰。猶是階下漢。僧曰。請師接上階。德曰。月落後相見。且道月落後。又如何相見。師便出堂。即日請師居第一座。遂嗣法金粟。出世歷住杭州安隱凈慈。秀州真如。吳江聖壽。蘇州北禪鄧尉。行世語錄三十卷。廣錄五十卷○安隱示眾曰。機先一向。是汝諸人安身處。先機一著。是汝

【現代漢語翻譯】現代漢語譯本：餅一咬禪師說：『咬著帝釋（佛教護法神）的鼻孔。』帝釋（佛教護法神）感到疼痛。禪師於是笑著說：『請問三身（佛的三種化身，即法身、報身、應身）中，哪一身會感到疼痛？從人中來的菩薩，終究隔了一層；從天中來的菩薩，試著說說看。』眾人無言以對，一齊被打走，禪師說：『竟然如此不識痛癢！』禪師開示大眾，引用盤山寶積禪師的話說：『光不是用來照耀外境的，外境也不是用來存留的。光和境都消失了，又是什麼呢？』於是說：『即使是露柱（寺院中露天的柱子），也能立刻開悟。』知情者說，禪師擅長臨濟宗的綱領，運用雲門宗的作用。於是徑山、歸宗等名剎，都空出住持之位，以最高的禮節迎接禪師入住。但禪師極力推辭。甲子年（具體年份需要根據上下文確定）秋天，禪師在金粟山拜見悟和尚。悟和尚特意上堂說法，引用黃檗希運禪師參訪百丈懷海禪師，百丈禪師再次提起參訪的因緣，黃檗禪師不覺吐出舌頭。百丈禪師說：『你以後莫非要繼承馬祖道一禪師的衣缽？』黃檗禪師說：『不是的。因為老師您舉的例子，我才得以見到馬祖道一禪師的大機大用，然而我還不認識馬祖道一禪師。如果繼承了馬祖道一禪師的衣缽之後，就會斷絕我的子孫。』百丈禪師說：『是這樣，是這樣。見解與老師相同，就減少了老師一半的德行；見解超過老師，才堪以傳授。你很有超越老師的見解。』所以臨濟義玄禪師三次問佛法大意，三次被打。臨濟義玄禪師後來出世弘法，只用棒喝來接引人，卻不能成功。該怎麼辦呢？最重要的是單刀直入。禪師從人群中走出，便是一聲喝。悟和尚說：『好喝！』禪師又是一聲喝。悟和尚說：『你試著再喝一聲看看。』禪師禮拜后回到自己的位置。悟和尚又看著禪師，舉了一個僧人問古德禪師『朗月當空時如何』的例子。古德禪師說：『仍然是階下漢。』僧人說：『請老師接引我登上臺階。』古德禪師說：『月落後相見。』請問月落後，又該如何相見？禪師便走出佛堂。當天就請禪師擔任第一座（寺院中的重要職位），於是禪師繼承了金粟山的法脈。出世后歷任杭州安隱寺、凈慈寺，秀州真如寺，吳江聖壽寺，蘇州北禪寺、鄧尉寺的住持。流傳於世的語錄有三十卷，《廣錄》有五十卷。安隱禪師開示大眾說：『在事情發生之前就有所準備，是你們安身立命的地方。』

【English Translation】 English version: Zen Master Bing Yi said, 'Biting the nose of Śakra (帝釋, a protector deity in Buddhism).' Śakra (帝釋, a protector deity in Buddhism) felt pain. The Zen master then laughed and said, 'Tell me, among the three bodies (三身, the three bodies of the Buddha: Dharmakāya, Sambhogakāya, and Nirmāṇakāya), which body feels pain? A Bodhisattva from the human realm is ultimately separated by a layer; a Bodhisattva from the heavenly realm, try to explain.' The crowd was speechless and were all driven away. The Zen master said, 'How can you be so insensitive to pain!' The Zen master instructed the assembly, quoting Zen Master Panshan Baoji, 'The light is not for illuminating the environment, nor is the environment for being preserved. When both light and environment disappear, what is it?' Then he said, 'Even a pillar (露柱, an exposed pillar in a temple) can attain enlightenment immediately.' Those in the know said that the Zen master was skilled in the principles of the Linji school and employed the functions of the Yunmen school. Therefore, famous temples such as Jingshan and Guizong left the position of abbot vacant, welcoming the Zen master with the highest respect. However, the Zen master strongly declined. In the autumn of the Jiazi year (甲子年, the specific year needs to be determined based on the context), the Zen master visited Abbot Wu at Jin Su Mountain. Abbot Wu specially ascended the Dharma hall and cited the story of Zen Master Huangbo Xiyun visiting Zen Master Baizhang Huaihai. Zen Master Baizhang brought up the cause and condition of the visit again, and Zen Master Huangbo unconsciously stuck out his tongue. Zen Master Baizhang said, 'Are you going to inherit the mantle of Zen Master Mazu Daoyi in the future?' Zen Master Huangbo said, 'No. It is because of the example you gave, teacher, that I was able to see the great function and great use of Zen Master Mazu Daoyi, but I still do not know Zen Master Mazu Daoyi. If I inherit the mantle of Zen Master Mazu Daoyi, I will cut off my descendants.' Zen Master Baizhang said, 'So it is, so it is. To have the same understanding as the teacher is to diminish half of the teacher's virtue; to have an understanding that surpasses the teacher is worthy of being transmitted. You have a very surpassing view of the teacher.' Therefore, Zen Master Linji Yixuan asked about the great meaning of the Buddha-dharma three times and was beaten three times. Zen Master Linji Yixuan later came into the world to propagate the Dharma, only using shouts and blows to receive people, but he was unsuccessful. What should be done? The most important thing is to go straight to the point. The Zen master walked out from the crowd and gave a shout. Abbot Wu said, 'Good shout!' The Zen master shouted again. Abbot Wu said, 'Try shouting again.' The Zen master bowed and returned to his seat. Abbot Wu then looked at the Zen master and cited the example of a monk asking an ancient virtuous Zen master, 'What is it like when the bright moon is in the sky?' The ancient virtuous Zen master said, 'Still a man below the steps.' The monk said, 'Please lead me up the steps.' The ancient virtuous Zen master said, 'Meet after the moon sets.' Please tell me, how should we meet after the moon sets? The Zen master then walked out of the Dharma hall. On the same day, he was invited to take the first seat (第一座, an important position in the temple), and thus the Zen master inherited the Dharma lineage of Jin Su Mountain. After coming into the world, he successively served as the abbot of An Yin Temple and Jing Ci Temple in Hangzhou, Zhen Ru Temple in Xiuzhou, Sheng Shou Temple in Wujiang, Bei Chan Temple and Deng Wei Temple in Suzhou. Thirty volumes of his recorded sayings and fifty volumes of the 'Extensive Records' have been passed down to the world. Zen Master An Yin instructed the assembly, 'Being prepared before things happen is where you all can settle down.'

諸人立命處。其間左之右之。或伸或縮。是汝諸人踏腳處。末後一句是汝諸人出頭處。諸方目為五決旨。

表曰。拗折秤衡。將甚麼定斤兩。堯封潛曰。大陽已在箕三度。好用陶唐太乙盤。

第六十九祖衡州南嶽般若寺退翁弘儲禪師

出通州李氏。帝高陽之苗裔。虞士師咎繇后。忼慨重大節。父孝敏先生。諱嘉兆。母高。師降生前一日。高夢梵相僧授金環而生。乳名曰金。四歲撫于祖母孫。終日兀坐自語。語不可解。鏘然成文。聽者駭之。七歲聞祖母學佛之訓。切憂生死。不樂章句。方外有道之士至。必見。見必深叩。岸然莫當其意。會若昧法師。從匡廬歸。提唱東林遠法師蓮社遺旨。師結伴刻漏。修凈業二載。終疑禪宗。慨然曰。大丈夫一事不知。猶以為恥。況如來大法。不千門萬戶一躩而開非夫也。遂逾城越海。投三峰藏和尚。剃染圓具。逾年侍藏。開堂。杭州安隱師。自期七日明道。至第六日。危立如塑像。堂中開靜。見兩行僧對問訊。嚗然自落積劫未明之事。徹底現前。亟趨方丈。藏望見顏色。曰看箭。師喝。藏曰看箭。師又喝。藏起立大呼。曰看箭。師放身倒時。華嚴鴻和尚燒香曰。儲兄何不禮拜。師即下去。藏當晚小參。師方作禮。藏問。萬法歸一。一歸何處。師曰。恰恰今朝。臘月

【現代漢語翻譯】現代漢語譯本諸位安身立命的地方，其中有左有右，或伸展或收縮，這是你們諸位站立的地方。最後一句話是你們諸位出人頭地的地方。各方將此視為『五決旨』。

表白說：『折斷了秤桿，用什麼來確定斤兩？』堯封潛說：『太陽已在箕宿三度，正好用陶唐太乙盤。』（堯為傳說中的帝王，陶唐為堯的號）

第六十九祖衡州南嶽般若寺退翁弘儲禪師

是通州李氏人。是帝高陽（顓頊）的後代，虞士師咎繇（皋陶）的後代。慷慨激昂，重視大節。父親是孝敏先生，名嘉兆。母親是高氏。禪師降生前一天，高氏夢見梵相僧人授予金環而生。乳名叫金。四歲時由祖母孫氏撫養，整天兀自坐著自言自語，說的話不可理解，但聲音鏗鏘，像是文章。聽的人感到驚異。七歲時聽到祖母講述學佛的訓誡，深切擔憂生死，不喜歡學習文章。方外有道之士到來，必定要見，見了必定要深入請教，態度莊重，沒有人能阻擋他的意願。恰逢若昧法師從匡廬（廬山）歸來，提倡東林遠法師（慧遠）蓮社的遺旨。禪師結伴按時修習凈業兩年。最終還是疑惑禪宗，慨嘆道：『大丈夫有一件事不知道，還認為是恥辱，更何況如來大法，不經過千門萬戶的叩擊是不能開啟的，不是大丈夫所為。』於是翻墻越海，投奔三峰藏和尚，剃度染衣，受具足戒。一年多侍奉藏和尚。藏和尚開堂說法，杭州安隱師，約定七天內明道。到第六天，危立如塑像。堂中開靜時，看到兩行僧人對面問訊，突然明白了積劫以來未明之事，徹底顯現於眼前。急忙跑到方丈室。藏和尚望見他的臉色，說：『看箭！』禪師喝斥。藏和尚說：『看箭！』禪師又喝斥。藏和尚站起來大呼：『看箭！』禪師放身倒下時，華嚴鴻和尚燒香說：『儲兄為何不禮拜？』禪師就下去了。藏和尚當晚小參時，禪師正要作禮，藏和尚問：『萬法歸一，一歸何處？』禪師說：『恰恰是今天，臘月……』（此處原文不完整）

【English Translation】 English version The place where you all establish your lives. Within it, there is left and right, sometimes stretching, sometimes shrinking. This is where you all stand. The last sentence is where you all distinguish yourselves. All quarters regard this as the 'Five Crucial Instructions'.

The declaration says: 'Breaking the steelyard, what will be used to determine the weight?' Yao Fengqian said: 'The sun is already at the third degree of the Jī constellation, it is good to use the Tao Tang Taiyi Plate.' (Yao is a legendary emperor, Tao Tang is Yao's title)

The 69th Ancestor, Chan Master Tuiweng Hongchu of Prajna Temple on Mount Heng in Hengzhou

Was from the Li family of Tongzhou. He was a descendant of Emperor Gaoyang (Zhuanxu), and a descendant of Yu's judicial officer Gaoyao. He was慷慨激昂 (kāng kǎi jī áng - filled with righteous indignation) and valued great principles. His father was Mr. Xiaomin, named Jiazhao. His mother was Gao. The day before the Chan Master was born, Gao dreamed of a monk with a Brahma appearance giving her a golden ring, and then she gave birth. His milk name was Jin. At the age of four, he was raised by his grandmother Sun, and he would sit silently all day, talking to himself. What he said was incomprehensible, but the sound was sonorous, like writing. Those who heard it were amazed. At the age of seven, he heard his grandmother's teachings on studying Buddhism, deeply worried about life and death, and did not enjoy studying writing. When virtuous people from outside the world arrived, he would definitely see them, and when he saw them, he would definitely inquire deeply, with a dignified attitude that no one could stop his will. It happened that Dharma Master Ruomei returned from Kuanglu (Mount Lu), advocating the legacy of Dharma Master Yuan (Huiyuan) of the Donglin Lotus Society. The Chan Master formed a group to practice Pure Land practice for two years. In the end, he still doubted Chan Buddhism, and sighed: 'If a great man does not know one thing, he still considers it a shame, let alone the great Dharma of the Tathagata, which cannot be opened without knocking on thousands of doors, it is not what a great man does.' So he crossed walls and seas, and went to the Venerable Cang of Sanfeng, shaved his head and dyed his robes, and received the complete precepts. He served Venerable Cang for more than a year. When Venerable Cang opened the Dharma hall, Chan Master Anyin of Hangzhou, agreed to understand the Dao within seven days. On the sixth day, he stood precariously like a statue. When the hall opened quietly, he saw two rows of monks greeting each other, and suddenly understood the things that had not been understood for countless kalpas, completely appearing before his eyes. He hurried to the abbot's room. Venerable Cang saw his face and said: 'Watch the arrow!' The Chan Master shouted. Venerable Cang said: 'Watch the arrow!' The Chan Master shouted again. Venerable Cang stood up and shouted: 'Watch the arrow!' When the Chan Master fell down, Venerable Hong of Huayan burned incense and said: 'Brother Chu, why don't you bow?' The Chan Master then went down. When Venerable Cang gave a small lecture that night, the Chan Master was about to bow, Venerable Cang asked: 'All dharmas return to one, where does one return?' The Chan Master said: 'Exactly today, December...' (The original text is incomplete here)

初三。藏問。與趙州衫子同別。師曰。一滴水一滴凍。藏問。如何是奇特事。適大殿撞鐘。師曰。鐘聲咬破七條。藏一日上堂。師出問辟天人深域。一往已見全提。振今古洪模。此時愿垂一語。藏曰。剛道點頭猶未是。纖毫不了亂縱橫。師曰。金毛師子相逢著。未必輕輕放過伊。藏曰。行腳若還不帶眼。難免海外覓浮漚。師點頭三下。藏和尚齋時。舉趙州道。老僧三十年。不雜用心。除二時粥飯。是雜用心處。遂指缽內外曰。是飯雜用心。是筍雜用心。師點胸曰。是伊雜用心。藏曰罪過。師作禮曰。弘儲自今。更不敢答話也。一僧問同學雪生曰。紅日出時。兄作么生。雪生請師代。師曰。溪澗豈能留得住。終歸大海作波濤。今靈隱禮和尚。適城中回。雪生理前問。禮答亦如是。老和尚聞之。擊案賞曰。二子當起吾宗。師服勤又三年。益臻玄奧。藏乃書臨濟正宗記付之。首住常州夫椒山祥符寺。法堂揭五宗要旨。室中出十二種。日旋三昧。以驗方來。一時東南衲子賢士大夫。目為龍門。師志發古人。曳杖入天臺。由天封慧明。深入東掖山跡。三年不出。為天臺文邑侯可紀。請住國清。始開堂。一香供藏和尚。道益大。上堂曰。汝等繞四天下行腳盡。謂我求心。且道心是何物。老僧于無數量中。略露些文彩。心是日處空照

【現代漢語翻譯】現代漢語譯本初三，藏（人名，應為一位僧人）問：『與趙州（人名，唐代禪宗大師）的衫子（僧衣）有什麼區別？』師（應為提問者的老師）說：『一滴水，一滴凍。』藏問：『如何是奇特事？』適逢大殿撞鐘，師說：『鐘聲咬破七條（指鐘聲穿透了七層意思）。』藏有一天上堂說法，師出來問：『開闢天地的人，身處幽深之處，一旦見到，就能完全領會。震動古今的洪大模範，此時希望您能說一句。』藏說：『剛說點頭認可，還不是完全正確，稍微有一點不明白，就會亂了章法。』師說：『金毛獅子相逢，未必會輕易放過它。』藏說：『行腳僧如果還不帶眼識，難免在海外尋找漂浮的泡沫（比喻虛幻不實）。』師點頭三次。藏和尚齋戒時，舉趙州的話說：『老僧三十年，不雜用心，除了二時粥飯（指早晚吃飯），是雜用心處。』於是指著缽內外說：『是飯雜用心，是筍雜用心。』師點著胸口說：『是伊（他，指趙州）雜用心。』藏說：『罪過。』師作揖說：『弘儲（應為師的名號）從今以後，更不敢答話了。』一僧問同學雪生（人名）說：『紅日出時，兄作么生（你怎麼樣）？』雪生請師代答，師說：『溪澗豈能留得住，終歸大海作波濤。』今靈隱禮和尚，剛從城中回來，雪生理（人名）上前問，禮的回答也如此。老和尚聽了，擊案讚賞說：『二子當起吾宗（你們兩個可以繼承我的宗派）。』師服勤又三年，更加精通玄奧。藏於是書寫《臨濟正宗記》交付給他，首先住在常州夫椒山祥符寺，法堂揭示五宗要旨，室內展示十二種日旋三昧，用來檢驗來者。一時東南的僧人、賢士、大夫，都視他為龍門（比喻傑出的人物）。師立志傚法古人，拄著枴杖進入天臺山，由天封慧明（地名和人名），深入東掖山（地名）隱居，三年不出。為天臺文邑侯可紀（人名）請住國清寺，開始開堂說法，一香供奉藏和尚，道益發揚光大。上堂說：『你們繞四天下行腳走遍，說我求心，且道心是何物？老僧于無數量中，略露些文彩，心是日處空照。』（此處「日處空照」可能指心如太陽般照亮一切）

【English Translation】 English version On the third day, Zang (personal name, presumably a monk) asked: 'What is the difference between Zhao Zhou's (personal name, a Chan master of the Tang Dynasty) robe and others?' The Master (presumably the questioner's teacher) said: 'A drop of water, a drop of ice.' Zang asked: 'What is a peculiar thing?' Just as the bell in the main hall was struck, the Master said: 'The bell sound breaks through seven layers (meaning the bell sound penetrates seven layers of meaning).' One day, Zang ascended the hall to preach, and the Master came out and asked: 'The one who opened up heaven and earth, being in a deep place, once seen, can fully comprehend. The great model that shakes the past and the present, at this time, I hope you can say a word.' Zang said: 'Just saying nodding in agreement is not completely correct; if there is a slight misunderstanding, it will mess up the rules.' The Master said: 'When golden-haired lions meet, they may not easily let it go.' Zang said: 'If a traveling monk does not have discerning eyes, it is inevitable to seek floating bubbles (a metaphor for illusion) overseas.' The Master nodded three times. When the monk Zang was fasting, he quoted Zhao Zhou's words: 'This old monk has not used mixed thoughts for thirty years, except for the two times of porridge and rice (referring to eating in the morning and evening), which are mixed thoughts.' Then he pointed to the inside and outside of the bowl and said: 'Is it the rice that uses mixed thoughts? Is it the bamboo shoots that use mixed thoughts?' The Master pointed to his chest and said: 'It is he (referring to Zhao Zhou) who uses mixed thoughts.' Zang said: 'Sinful.' The Master bowed and said: 'Hong Chu (presumably the Master's name) will not dare to answer from now on.' A monk asked his classmate Xue Sheng (personal name): 'When the red sun rises, what do you do?' Xue Sheng asked the Master to answer on his behalf. The Master said: 'How can the streams and valleys be retained? They will eventually return to the sea and become waves.' Now, the monk Li of Lingyin Temple has just returned from the city. Xue Sheng Li (personal name) stepped forward and asked, and Li's answer was the same. The old monk listened and praised by striking the table: 'You two should start my sect (you two can inherit my sect).' The Master served diligently for another three years and became more proficient in the profound mysteries. Zang then wrote the 'Records of the Orthodox Lineage of Linji' and handed it to him. He first lived in Xiangfu Temple on Mount Fujiao in Changzhou. The Dharma hall revealed the essentials of the Five Sects, and the room displayed twelve kinds of daily revolving Samadhi to test those who came. For a time, monks, virtuous scholars, and officials in the southeast regarded him as the Dragon Gate (a metaphor for outstanding figures). The Master was determined to follow the ancients, entered Mount Tiantai with a cane, and, through Tianfeng Huiming (place name and personal name), went deep into Dongye Mountain (place name) to live in seclusion for three years. Ke Ji (personal name), the magistrate of Tiantai Wen, invited him to live in Guoqing Temple, and he began to preach. He offered incense to the monk Zang, and the Dao became more prosperous. Ascending the hall, he said: 'You travel all over the four worlds, saying that I seek the mind, but what is the mind? This old monk slightly reveals some literary talent among countless things. The mind is like the sun shining in the sky.' (Here, 'the sun shining in the sky' may mean that the mind illuminates everything like the sun.)

有無定跡。心是月光涵寶鏡清高絕。心是星運斗旋箕稟曜靈。與么昨朝則有。今日則無也。不然心是雨花木普滋含笑蕊。心是風錦繡山川披拂中。心是云舒捲乾坤越樣新。心是雷發蟄一聲幽谷開。汝等這回還識心么。直饒量取河沙。算他過去未來現在。無有窮盡。臨濟先祖又道。真正學道人唸唸。心不間斷噓噓。心之一字。刁刀莫辨。魚魯難分。晚參。舉云峰悅和尚。一日謂僧曰。汝問訊了。一邊立地。是什麼道理。師云。未必善因。而招惡果。復曰靈巖。今問大眾。汝等禮拜了。兩行立地。是什麼道理。一曰。某甲若說道理。遭人怪笑。一曰。也不較多。一曰。不可兒戲。一曰。肯以小緣。妨于大事。一曰。是上古風規。是今時樞要。一曰。不得作佛法商量。一曰。專為流通。一曰。衲子難謾。師乃云。眼目洞然。是誰不然。更擬踏步。落花滿前。晚參。七十二峰。各住本位。三萬余頃。去不知方。我輩林下人。月聽其自白。風聽他自清。一向申申夭夭。樂此太平時節。有粥有飯。諸人還甘也無。若甘去。驀地卒風暴雨。如何避得過。若不甘無事。不可生事。千個作團。萬個作塊。我也不敢錯怪你。你也不要錯怪人。上堂。舉明教大師曰。秋初夏末。莫道我不向你諸人道。大家看火燭。師曰。我要打明教三十棒。賊

【現代漢語翻譯】現代漢語譯本有無定跡（固定的軌跡）。心如月光映照寶鏡般清澈高遠。心如星辰運轉，斗宿（北斗星）和箕宿（人名）稟受著星辰的靈氣。如果這樣說，那麼昨天有，今天就沒有了嗎？不是這樣的。心如雨露滋潤萬物，使含笑花（一種花名）的花蕊綻放。心如風吹拂著錦繡山川。心如雲捲雲舒，使天地煥然一新。心如雷聲震醒蟄伏的生物，開啟幽深的山谷。你們這次還認識心嗎？即使能夠測量恒河沙的數量，計算過去、未來和現在，也是沒有窮盡的。臨濟（人名）先祖（對祖師的尊稱）又說，真正的學道之人，唸唸之間，心不間斷，噓噓（呼吸）之間，『心』這個字，即使是刁刀（古時錢幣）也難以分辨，魚魯（文字）也難以區分。晚參（晚上的參禪）。舉云峰悅和尚（云峰悅禪師）的事例，有一天對僧人說：『你問訊（問候）完畢，在一旁站立，是什麼道理？』師（指翻譯者）說：『未必是善因而招致惡果。』又說靈巖（地名），現在問大家，你們禮拜完畢，兩行站立，是什麼道理？一人說：『我如果說道理，會被人怪笑。』一人說：『也不多說。』一人說：『不可兒戲。』一人說：『肯以小緣，妨于大事。』一人說：『是上古的風範，是現今的關鍵。』一人說：『不得用佛法來衡量。』一人說：『專門爲了流通。』一人說：『衲子（僧人）難以欺騙。』師於是說：『眼目洞然（目光敏銳），是誰不這樣認為？』再想踏步前進，落花已滿地。晚參。七十二峰（山峰名）各自安住于本位，三萬多頃（土地面積單位）的土地，不知去向何方。我們這些林下之人，聽著月亮訴說它的潔白，聽著風訴說它的清澈，一直以來自由自在，享受這太平的時光。有粥有飯，各位還覺得甘甜嗎？如果覺得甘甜，突然遇到狂風暴雨，如何躲避得過？如果不甘心無事，不可無事生非。千個作團，萬個作塊，我也不敢錯怪你，你也不要錯怪人。上堂（禪宗的一種說法）。舉明教大師（明教大師）的話說：『秋初夏末，不要說我沒有向你們各位說，大家看火燭。』師說：『我要打明教三十棒，賊（強盜）。』

【English Translation】 English version Are there fixed traces? The mind is like moonlight reflecting in a precious mirror, pure and lofty. The mind is like the movement of stars, the Dipper (Bei Dou Xing) and Ji (Ren Ming) constellations receiving the essence of the celestial bodies. If it is like this, then it exists yesterday, but not today? It is not like this. The mind is like rain nourishing all things, causing the buds of the Michelia flower (Yi Zhong Hua Ming) to bloom. The mind is like wind blowing through the embroidered mountains and rivers. The mind is like clouds unfolding and rolling, making the universe look new. The mind is like thunder awakening hibernating creatures, opening up deep valleys. Do you recognize the mind this time? Even if one could measure the sands of the Ganges River and calculate the past, future, and present, there would be no end. Linji (Ren Ming), the ancestral master (a respectful term for a master), also said that a true practitioner of the Way, in every thought, the mind is uninterrupted, and in every breath, the word 'mind' is difficult to distinguish even with a 'diao dao' (Gu Shi Qian Bi), and 'yu' and 'lu' (Wen Zi) are hard to tell apart. Evening meditation. An example of Yunfeng Yue, the abbot (Yunfeng Yue Chanshi), who one day said to the monks, 'After you have finished your greetings (Wen Hou), standing on the side, what is the reason?' The master (referring to the translator) said, 'It is not necessarily a good cause that leads to a bad result.' He also said, Lingyan (Di Ming), now I ask everyone, after you have finished your bowing, standing in two rows, what is the reason? One person said, 'If I speak the reason, I will be laughed at.' Another person said, 'Not much to say.' Another person said, 'Not to be taken lightly.' Another person said, 'Willing to let small causes hinder great events.' Another person said, 'It is the style of ancient times, and the key to the present.' Another person said, 'Do not measure it with Buddhist teachings.' Another person said, 'Specifically for circulation.' Another person said, 'Monks (Seng Ren) are hard to deceive.' The master then said, 'Eyes are clear (Mu Guang Min Rui), who does not think so?' If you want to take another step forward, fallen flowers are all over the ground. Evening meditation. The seventy-two peaks (Shan Feng Ming) each reside in their own position, and the more than thirty thousand acres (Tu Di Mian Ji Dan Wei) of land, where is it going? We people under the forest, listen to the moon telling its whiteness, listen to the wind telling its clarity, and have always been free and enjoying this peaceful time. There is porridge and rice, do you all find it sweet? If you find it sweet, how can you avoid a sudden storm? If you are not content with nothing, do not create trouble. Thousands form a group, and ten thousands form a block, I dare not blame you, and you should not blame others. Ascending the hall (Chan Zong De Yi Zhong Shuo Fa). Citing the words of Mingjiao, the great master (Mingjiao Dashi): 'In early autumn and late summer, don't say I didn't tell you all, everyone look at the candles.' The master said, 'I want to hit Mingjiao thirty times, thief (Qiang Dao).'

發火起。何日無之。因什只在秋初夏末老僧只要。這老子知時節。莫道為你諸人說。喝一喝曰去。上堂。拈起拄杖云。達磨心宗。傳至今日。稍不著便。又是明日。卓一下曰。更待何日。上堂。佛法遍天下。惟善抉擇。則庶乎其不差矣。看看。春云如鶴飛青舞綠。春山如沐彈冠懾服。春草如錐處囊不欲。春波如矢捷赴大壑。道人任運。春至說樂。非不知老之將至。潤生留惑。歷住臺州興化靈石。天寧瑞巖。蘇州靈巖。堯封虎丘。淮陽龍華。秀州金粟。南嶽福嚴諸剎。行世上堂語錄四十卷。廣錄六十卷。余錄三十卷。樹泉集。報慈錄。甲辰錄。各十卷。雪舟集二卷。浮湘錄五卷。南嶽單傳記五卷。南嶽勒古一卷。師以如來大法為己任。刻苦祖宗家政。單提第一義。為法施。直欲刳人肺肝。而還之古。所至云擁雨集。然師無留意。唯喜靈巖峻立雲濤。聳出七十二峰之表。居獨久○建立六成就八要門。以六不容定法禁。上堂曰。腰軟背痠難立久。才近繩床瞌睡來。面前大好山腳下。俊衲子一齊攢簇。著如逼債相似抖。盡肚裡零星究竟。收拾不下再三無。計可施略。與諸人評議。一不得截生死流。二不得踞祖佛位。三不得互分賓主。四不得馳騁問答。五不得曲順機宜。六不得平懷常寔。豈不聞纖芥不留。猶是交爭之法。拈拄杖

【現代漢語翻譯】現代漢語譯本發火從何而起？哪一天沒有發火？因為什麼只在秋初夏末老僧才需要發火？這老和尚懂得時節。不要說我是爲了你們這些人說這些話。喝一聲說：『去！』上堂。拿起拄杖說：『達摩（Bodhidharma，禪宗始祖）的心宗，傳到今天，稍微不著邊際，又是明天。』卓杖一下說：『更待何時？』上堂。佛法遍佈天下，只有善於決斷選擇，才差不多不會出錯。看看，春天的雲彩像鶴一樣飛舞，青翠的山林像沐浴后彈去帽子上的塵土一樣整潔。春草像錐子一樣藏在囊中不願出來，春天的波浪像箭一樣快速奔向大壑。修道之人任隨自然，春天來了就說快樂，並非不知道衰老將要到來，滋潤的生命留下迷惑。大師曾居住在臺州興化靈石、天寧瑞巖、蘇州靈巖、堯封虎丘（公元950年）、淮陽龍華、秀州金粟、南嶽福嚴等寺廟。流傳於世的上堂語錄有四十卷，廣錄六十卷，其餘記錄三十卷，《樹泉集》、《報慈錄》、《甲辰錄》（公元1064年）各十卷，《雪舟集》二卷，《浮湘錄》五卷，《南嶽單傳記》五卷，《南嶽勒古》一卷。大師以如來（Tathagata，佛的稱號）大法為己任，刻苦鉆研祖宗的家風，單刀直入地提出第一義，爲了弘揚佛法，真想剖開人的肺腑，而還之於古。所到之處，云擁雨集，然而大師沒有留意，唯獨喜歡靈巖高聳入雲，聳出七十二峰之外。獨自居住很久，建立了六成就八要門，以六不容定法禁錮。上堂說：『腰軟背痠難以久立，才靠近繩床就想睡覺。面前大好山腳下，俊俏的僧人一齊聚集。』好像逼債一樣抖擻精神，把肚子里零星的究竟，收拾不下，再三也沒有辦法可施。與諸位評議，一不得截斷生死之流，二不得佔據祖佛之位，三不得互相區分賓主，四不得馳騁于問答，五不得曲意順從機宜，六不得平庸地懷抱常識。豈不聞纖芥不留，猶是交爭之法？拿起拄杖。

【English Translation】 English version Where does the fire arise from? Which day does it not arise? Why is it only needed by the old monk in early autumn and late summer? This old monk knows the seasons. Don't say I'm saying this for you all. He shouts 'Go!' Ascending the hall, he raises his staff and says, 'The mind-seal of Bodhidharma (禪宗始祖), transmitted to this day, if it slightly misses the mark, it will be tomorrow again.' He strikes the staff once and says, 'When else shall we wait?' Ascending the hall, he says, 'The Buddha-dharma pervades the world, only with skillful discernment can one be nearly free from error. Look, the spring clouds are like cranes flying, the green mountains are like being bathed and dusting off one's hat. The spring grass is like an awl in a bag, unwilling to come out. The spring waves are like arrows swiftly rushing into the great ravine. The Taoist follows nature, and speaks of joy when spring arrives, not unaware that old age is approaching, and that moist life leaves behind delusion.' The master resided in various temples such as Xinghua Lingshi in Taizhou, Tianning Ruiyan, Lingyan in Suzhou, Yaofeng Huqiu (950 AD), Huaiyang Longhua, Xiuzhou Jin'ao, and Nanyue Fuyan. The recorded sermons delivered in the hall that have been passed down to the world consist of forty volumes, the extensive records consist of sixty volumes, the remaining records consist of thirty volumes, the 'Shuquan Collection', 'Bao Ci Records', 'Jiachen Records' (1064 AD) each consist of ten volumes, the 'Xuezhou Collection' consists of two volumes, the 'Fuxiang Records' consist of five volumes, the 'Nanyue Single Transmission Records' consist of five volumes, and the 'Nanyue Le Gu' consists of one volume. The master took the great Dharma of Tathagata (佛的稱號) as his own responsibility, diligently studied the family traditions of the ancestors, directly raised the first principle, and for the sake of propagating the Dharma, he truly wanted to dissect people's lungs and return them to the ancient ways. Wherever he went, clouds gathered and rain fell, but the master paid no attention, only delighting in the towering Lingyan, rising above the seventy-two peaks. Living alone for a long time, he established the Six Accomplishments and Eight Essential Gates, using the Six Incompatibilities to establish fixed laws and prohibitions. Ascending the hall, he says, 'The waist is weak and the back is sore, making it difficult to stand for long, and one feels sleepy as soon as one gets near the rope bed. Under the great mountains in front of us, handsome monks gather together.' As if being pressed for debt, they rouse their spirits, but the scattered ultimate truths in their bellies cannot be gathered, and there is no way to implement them again and again. Discussing with everyone, one must not cut off the stream of birth and death, two must not occupy the position of the ancestral Buddhas, three must not mutually distinguish between guest and host, four must not gallop in questions and answers, five must not bend to accommodate opportunities, and six must not hold ordinary knowledge with a common mind. Have you not heard that not leaving even a tiny mustard seed is still the law of contention? Raising the staff.

。卓一下曰。漢家雖有三章約。爭似靈巖六不容。

南潛表曰。西干東震得幾個。不受整理。又曰。具衲僧眼目不然。

南嶽單傳記(終)

No. 1596-B 南嶽單傳表後序

我臨濟氏。承南嶽之明命。兼統五宗。以照耀南天下。于諸宗獨尊。黃檗謂臨濟曰。吾宗到汝。大興於世。溈山舉問仰山。黃檗當時祇囑臨濟一人。更有人在。仰云。有祇是年代深遠。不欲舉似和尚。及溈固問。仰云。一人指南。令行吳越。遇大風即止。后風穴得念法華。咸以為小釋迦再來。此臨濟之統溈仰宗也。臨濟在黃檗會中。睦州為第一座。無多子佛法。實發軔于睦州。而云門失腳。在睦州門。縫秦時𨍏轢鉆。便見紅旗閃爍。識者謂。臨濟雲門最初同步。此臨濟之統雲門宗也。汾陽行腳中。見七十一老宿。皆妙得其家風。尤喜論曹洞。其示石門徹禪師五位偈。所謂舉目便令三界靜振鈴。還使九天歸。早在龍袖拂開象王行處之前。浮山遠禪師至大陽。機契大陽。以平生所著直裰皮履。付之楊廣山前草。憑君待價。焞異苗。翻茂處深。密固靈根。俊鷹入夢。前讖方符。此臨濟之統曹洞宗也。江河地中。行飛濤合。赴楊岐白雲。以臨濟克家。兼有云門之作略。雪竇以雲門幹蠱。實本臨濟之裁成。推其變通。灼其

【現代漢語翻譯】卓一下說：『漢朝雖然有三章約定（指劉邦入關中后與民約法三章），怎能比得上靈巖寺的六不容呢？』南潛表說：『西干（指西方）和東震（指東方），有多少人不受管束整理？』又說：『具備衲僧的眼力，不然的話就看不出來。』《南嶽單傳記》完 No. 1596-B 《南嶽單傳表後序》我臨濟宗，繼承南嶽懷讓的明確教命，兼統五宗，以照耀南天下，在各宗派中獨佔尊位。黃檗希運對臨濟義玄說：『我的宗派傳到你這裡，將會在世上大興。』溈山靈佑舉起這個問題問仰山慧寂：『黃檗當時只囑咐了臨濟一人，還有其他人在嗎？』仰山說：『有，只是年代久遠，不願向和尚您提起。』等到溈山堅決追問，仰山說：『一人指南，令行吳越，遇到大風就停止。』後來風穴延沼得到唸誦《法華經》的利益，大家都認為他是小釋迦牟尼再次降臨。這就是臨濟宗統領溈仰宗的情況。臨濟義玄在黃檗希運的會中，睦州道蹤是第一座，沒有多少佛法，實際上發端于睦州。而云門文偃失腳，就在睦州門下。縫合秦朝時的車轍，便能看見紅旗閃爍。有見識的人說，臨濟和雲門最初是同步的。這就是臨濟宗統領雲門宗的情況。汾陽善昭在行腳的過程中，見過七十一歲的老宿，都巧妙地得到了曹洞宗的家風，尤其喜歡談論曹洞宗。他給石門徹禪師寫的五位偈，所謂『舉目便令三界靜，振鈴還使九天歸』，早在龍袖拂開象王行處之前。浮山法遠禪師到達大陽警玄處，機緣相契，將平生所著的直裰（僧衣）和皮履，放在楊廣山前的草地上，憑藉您等待時價。焞異苗，翻茂處深，密固靈根，俊鷹入夢，前讖方符。這就是臨濟宗統領曹洞宗的情況。江河地中，行飛濤合，前往楊岐方會和白雲守端處，以臨濟宗的克家之風，兼有云門宗的作為和謀略。雪竇重顯以雲門宗來匡正時弊，實際上是本于臨濟宗的裁斷和成就。推究他的變通，明察他的

【English Translation】 Zhuo Yi said: 'Although the Han Dynasty (206 BC-220 AD) has the three-chapter agreement (referring to Liu Bang's agreement with the people after entering Guanzhong), how can it compare to the six prohibitions of Lingyan Temple?' Nanqian Biao said: 'In the West (referring to the West) and the East (referring to the East), how many people are not subject to management and regulation?' He also said: 'One must have the eyes of a monk to see this, otherwise one will not be able to see it.' The Single Transmission Record of Nanyue (End) No. 1596-B Postscript to the Single Transmission Record of Nanyue Our Linji School, inheriting the clear mandate of Nanyue Huairang (677-744), also governs the Five Houses, illuminating the southern world, and occupies a unique position of honor among the various schools. Huangbo Xiyun (died 850) said to Linji Yixuan (died 866): 'My school will flourish greatly in the world when it is transmitted to you.' Guishan Lingyou (771-853) raised this question and asked Yangshan Huiji (807-883): 'Huangbo only instructed Linji at that time, were there others?' Yangshan said: 'Yes, but the era is too distant, and I am unwilling to mention it to you, Master.' When Guishan insisted on asking, Yangshan said: 'One person points the way, and the order is carried out in Wu and Yue, but it stops when it encounters a great wind.' Later, Fengxue Yanzhao (896-973) obtained the benefit of reciting the Lotus Sutra, and everyone believed that he was a small Shakyamuni Buddha reborn. This is the situation of the Linji School leading the Guiyang School. Linji Yixuan was in Huangbo Xiyun's assembly, and Muzhou Daozong (780-877) was the first seat. He did not have much Buddhist Dharma, but it actually originated in Muzhou. And Yunmen Wenyan (864-949) stumbled at Muzhou's door. Stitching together the ruts of the Qin Dynasty (221-206 BC), one can see the red flag flashing. Those with insight say that Linji and Yunmen were initially synchronized. This is the situation of the Linji School leading the Yunmen School. Fenyang Shanzhao (947-1024), during his pilgrimage, saw seventy-one old monks, all of whom skillfully obtained the family style of the Caodong School, and especially liked to discuss the Caodong School. The Five Positions Gatha he wrote for Zen Master Shimen Che, the so-called 'Raising the eyes immediately calms the three realms, and shaking the bell returns the nine heavens,' was long before the dragon sleeves brushed open the place where the elephant king walked. Zen Master Fushan Fayuan (991-1067) arrived at Dayang Jingxuan (943-1027), and their minds met. He placed the straight robe (monk's robe) and leather shoes he had worn all his life on the grass in front of Yangguang Mountain, relying on you to wait for the price. Tuan is a different seedling, flourishing in a deep place, tightly solidifying the spiritual root, and a handsome eagle enters the dream, and the previous prophecy is fulfilled. This is the situation of the Linji School leading the Caodong School. Rivers and lands, flying waves converge, going to Yangqi Fanghui (992-1069) and Baiyun Shouduan (1025-1072), with the family style of the Linji School, combined with the actions and strategies of the Yunmen School. Xuedou Chongxian (980-1052) used the Yunmen School to correct the abuses of the times, which was actually based on the judgment and achievements of the Linji School. Investigating his changes, clearly observing his

同異。以抉開佛祖之心髓。則可以定宗眼矣。日在尾宿二度老和尚。表南嶽單傳。成以示南潛。南潛表其後。序成復示南潛。南潛序其後。

舊吳靈巖法子住堯封南潛謹書

【現代漢語翻譯】現代漢語譯本：辨別相同與不同，以此來揭示佛祖（Buddha）的心髓，就可以確定宗門的眼目了。日在尾宿二度的老和尚，表明南嶽（Nanyue）的單傳。成將此展示給南潛（Nanqian），南潛表述其後，序成再次展示給南潛，南潛序述其後。舊吳（Wu）靈巖（Lingyan）的弟子，居住在堯封（Yaofeng）的南潛（Nanqian）恭敬地寫下。

【English Translation】 English version: Discriminating between similarities and differences, in order to reveal the marrow of the Buddha's mind, one can then establish the eye of the sect. The old monk at the second degree of the Tail constellation indicates the singular transmission of Nanyue (a mountain in Hunan province, significant in Chan Buddhism). Cheng showed this to Nanqian (a monk's name), Nanqian expressed what followed. Xu Cheng again showed it to Nanqian, and Nanqian wrote what followed. Respectfully written by Nanqian (a monk's name), a disciple of Lingyan (a temple name) in old Wu (region around Suzhou), residing in Yaofeng (a place name).